cym dissertation - laura jackson

How important is the Parent's role in Children's

Christian Discipleship? by Laura Jackson

Academic year 2013/2014

CYM Dissertation Showcase

www.cym.ac.uk

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Acknowledgements 9 Two are better than one, because they have a good reward for their toil.

10 For if they fall, one will lift up the other; but woe to one who is alone

and falls and does not have another to help….. 12 And though one might

prevail against another, two will withstand one. A threefold cord is not

quickly broken. Ecclesiastes 9-‐12 NRSV

I would like to thank all the staff at the Midlands Centre for Youth Ministry for all their

teaching, wisdom and support. I’d like to thank Dawn O’Connell for all the books and

resources and expertise on Children and Family work. Thanks to super hero Nigel

Roberts -‐ my Year Tutor for his quiet, calm unrelenting support, his encouragement and

both his pastoral and spiritual oversight that enabled me to see the benefits of learning as

a Christian community. Thank you to Gill Benson for her tranquil, reassuring wisdom in all

matters administrative.

I’d like to Recognize Rev Brian Robertson for his pastoral oversight and encouragement

within the placement of my home church and for his quiet heartening support in all new

ventures undertaken with regards to Children and family work over these past three years.

A Big Thank you goes to my dear line manager Dr. Sue Brown, for her steadfast dedication

in undertaking this role and her generous provision of theological, academic and practical

support over the last three years. I have appreciated her wisdom, her depth of Christian

charisma, and her gracious acknowledgements throughout that she is learning too.

A huge thank you goes to my loving husband, who has inaudibly undertaken more

household chores, cooking and ironing that has enabled me to undertake and complete this

task.

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Abstract The Bible is clear on the parent’s role and emphasis placed on teaching children within the church and also within the family. The aim of this dissertation is to ascertain if the Benefice Ministry team that this study relates is equipped for this role. Evidence within the Church of England indicates a decline in people attending church, therefore it cannot be justified that in the majority of cases, parents bringing their children to church have been exposed to Christian teaching in their own childhood or experienced ‘Christian parenting’. A question that needs answering: Does there need to be a paradigm shift within traditional church culture to guide Christian parenting both in its approach to children’s work and as part of discipling parents, young people and adults inclusively? This dissertation will research qualitively (through interviews, small focus group and auditing a course) :-‐

o the level of training an incumbent or lay minister has received to equip them for working with families including learning about children development.

o compare secular Standards with regards to family work

o Supportive Work under taken at a Diocesan

o Research young adults (18 -‐21 year of age) experiences of being discipled by

parents Method: Small Group discussion.

My findings reveal that the ministers are not adequately trained for work with families. There is diocesan support. The secular world has much to offer, the government recognised and has validated professional standards for working with children and families, which highlighted the importance of parenting. Conclusions. There are correlations between church and state. I believe the Bible can be used as a professional plumb line. The church through its own Parochial Church Council, needs to create its own Christian professional standards for children and families that incorporates how children learn effectively and that honours the parenting role within that.

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Contents Page

Title Page 1

Statement of Originality 2

Acknowledgements 3

Abstract 4

Contents Page 5

List of Appendices 6

Chapters 1 Introduction 7

Chapter 2 Literature Review 9

Chapter 3 Methodology 15

Chapter 4 Main section 21

4.1 Children’s Christian discipleship 21

4.2 The Parents Role 23

4.3 How Children Learn 25

4.4 The Church’s Role 27

4.5 Presentation of Research Results 30

Chapter 5 Conclusion 35

5.1 Overview of Chapter 4 35

5.2 Conclusions 36

5.3 Concluding Considerations 37

Chapter 6 Bibliography 40

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Appendices Appendix 1 NOS Work with Parents Principles and Values 43

Appendix 1a NOS Family Learning Principles and Values 44

Appendix 2 NCB Principles for engaging with children 45

Appendix 3 Interview Ministry Team Questionaire 45

Appendix 4 Focus Group Questionaire 46

Appendix 5 Unedited Notes of Audit 47

Appendix 6 Interview Research Results 54

Appendix 7 Table 1 Young persons Home Structure 55

Table 2 Was Faith Discussed in the Home? 55

Table 3 Was Faith Optional When Growing Up? 56

Table 4 Were You As A Family Part Of A Faith Group? 57

Table 5 How was Faith Practised in the Home? 57

Table 6 How Are Your Parents Still an Influence? 58

Table 7 How Has Parental Discipline affected your Views of God? 58

Appendix 8 Piagets Stages of Cognitative Development 59

Appendix 9 WesterHoffs Faith Theory 60

Appendix 10 Erik Eriksons Stages of Development 61

Appendix 11 Fowlers Faith Development Theory 62

Appendix 12 Urie Brenfenbrenners theory 63

Appendix 13 All age worship Handout 64

Fast Track Ethical Clearance Form 65

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1. Introduction

The motivation for this research has grown out of an ethnographic observation over five

years within my local church setting. This became the impetus and catalyst for

undertaking a BA Honours degree course in Children and Family work and Practical

Theology’ at the Midlands Centre for Youth Ministry.

The course has enabled me to look at broader aspects of children and families work outside

of the church. The Course synopsis acknowledged the importance placed on children, and

families, but also emphasised the importance of supporting parents through the guidelines

of National occupational standards that organisations and employees working with

children use to maintain professional practice.

Encountering the broader aspects of children and family work has enabled development of

both my children’s ministry and professional practice; both have contributed to laying a

foundation for critical analyses and evaluation of children and families work with my home

church placement. This has allowed me to compare and contrast secular principles, biblical

teaching and actual practice within the church.

The context for this study is my home church placement, which is the main church in the

Benefice. It has a ministry team of five ordained ministers and four Lay Readers.

While I write as an evangelical Anglican who accepts paedo-‐baptism, I recognize that

evangelical members of other denominations also argue on the basis of Scripture for adult

baptism and recognize that this entails a different understanding of the spiritual position of

children

The aim of this dissertation is to ascertain:-‐

• The level of training on children and family ministry an incumbent or lay minister

receives to support their role in the parish church.

• whether there is a teaching component within the church to support parents

• how young people reflect on their Christian upbringing and the part their parents

have played;.

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• what the Bible stipulates about children and families as the foundation for critical

analysis of the context.

My concern is that with the decline in church attendance in postmodern society, it cannot

simply be assumed that in the majority of cases, parents bringing their children to church

have been exposed to Christian teaching in their own childhood or experienced Christian

parenting. For this reason I would like to consider the need for a paradigm shift within the

traditional church culture and for the church to reflect Christian parenting both in its

approach to children’s work and as part of discipling parents, adults and young people

inclusively.

The Bible is very clear on the parental roles and a great emphasis is placed on teaching

children. Further, there is much wisdom to be gained from secular and Christian

educational sources, especially in relation to how children learn and the important role of

play. Early years teachers and primary school professionals are trained in how to

communicate effectively with children as active participant learners. This study will

explore whether the church ministry team is adequately equipped for its ministry to

children and families.

Definition of Terms used. Parents: This is defined as either a mother and/or a father, or non biological daily carers

of that live with the child.

Church: My placement church

Ministry Team: the Benefice team ministry team that oversees not just my placement

church but seven churches:-‐ 2 within a market town of which my placement is one and 5

surrounding village churches with small congregations.

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2. Literature Review The publications chosen for this literature review are a result of comprehensive research

undertaken to find significant but relevant information pertaining to my dissertation topic..

The review encompasses:-‐ existing theories; history; provides both theological and secular

insights into different perspectives of working with children and families. It acknowledges

the contributions and reflections grounded in a depth of practical experience of some

authors; and will enable the execution of a clear factual and comprehensive analyses given

by other scholars to examine the dissertation question and provide new knowledge,

understanding and conclusions. Detailed below are the books and publications chosen for

this topic.

Introducing Child Theology -‐ White K (2010)

The author has a wealth of knowledge and experience of working with children from all

backgrounds within a Christian context. His work is also reflected through the professional

lens as a minister, a lecturer communicating his teachings and as a writer. White (2010)

examines, and evaluates central themes of historical, biblical and systematic theology. A

central theme of his work on Child Theology has its roots in the light of ‘the child standing

in the midst’. This resonates with my research when he states the need to ' re-‐examine

theology and our thinking by placing the child in the midst of them to reform parts of

theology and the church. White believes that 'every part of our theology, psychology,

theory, management must be open to disturb, shake the realities of the lives of children

(2010 p21). White (2010) positively acknowledges the insights gained from secular child

professionals and how much they have contributed to our understanding of children but is

critical that the church must not be deluded into thinking that they can do our work for us.

This idea links in with the Government’s strategy for working with children and families

through the National Occupational Standards (NOS), which I will be reflecting on.

White’s Child Theology stance does away with the misconception among Christians that the

Bible says very little about children. This will challenge any preconceived ideas on the role

of children in church.

The Child in Christian Thought -‐(2001) Bunge M.J

This represents a major contribution to the understanding of the nature of childhood and

the care of children. Bunge contrasts theologians of the past who demonstrate that

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childhood has been a deep and abiding concern in Christian theology with contemporary

theologians who she believes have neglected childhood as a serious intellectual and moral

concern. The book comprises seventeen essays that challenge a 'flat association of

Christianity with children's original sin; critiques a contemporary culture of child

devaluation, commodification and neglect and probes the responsibilities of parenting as a

serious calling and spiritual discipline’. The credentials of Bunge’s writings allow a

comprehensive analysis by pursuing research from both past and present perspectives.

Family Ministry -‐ A comprehensive Guide 2nd Ed. Garland D.R. 2012

Garland brings a community dimension to the exploration of effective family ministry

underpinned by her belief that the strength of Christian families is rooted in their faith but

she also acknowledges the nurturing role of the congregation. Her writing is particularly

relevant to this dissertation. The book looks at family ministry from three angles, firstly;

developing families grounded in the Christian faith, second; helping families live the

teachings of Jesus with one another, and thirdly; equipping and supporting families as they

learn to serve others which brings an empowering element to the subject. I believe insights

will be gained by delving into her research and investigating the practical suggestions for

implementing and improving church-‐based family ministry. She relevantly connects her

explorations with the social and cultural context of the early twenty-‐first century whilst

comparing and integrating the historical, sociological, theological and biblical contexts,

which I believe will give greater understanding of the role and meaning of family in the life

of Christians and the church.

Through the eyes of a child: Richards A & Privett P (2009)

It is important to include the child's voice within children and families work. This book

gathers together insightful and challenging thoughts such as welcoming children so that

adults can know God. There is also research conducted among children and whose

conclusions come directly from what they have to tell us. The book is probing in nature

asking pertinent but relevant questions at the end of each chapter that engage with the

reader's own context. The book is a creative analysing tool, which enables and challenges

deeper thinking into each subject. Richards and Privett place the child as subject rather

than as an object, they relate theology with the child in the midst and like White (2010)

they attempt to let children be children and bring their own fresh insights to refurnish a

tired adult mindset. Privett is a training consultant in ‘Godly Play’ along with Rebecca Nye

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the creator of Godly Play both ‘highlights the strand of the child as theologian, children

doing theology’ (Richards & Privett 2009 pxix). There are many contributors to this

publication who are acknowledged and credited with providing a wealth of child expertise

from practical experience, to childhood spirituality, working with children within the

Church. It draws on reports from the Church of England e.g. “Children in the Way’

associated with both James Fowler and John Westerhoff and their views on faith

development.

Welcoming Children: A Practical Theology of Childhood. Mercer J A (2005)

Mercer looks to Scripture to argue that children are participatory members in the

community of faith, drawing particularly from Mark’s gospel. She notes that the children in

Mark’s stories are not carefree, obedient, and joyful. They are poor; they are sick or

possessed by demons. They are continually underfoot. Yet Jesus’ healing and blessing of

children marks childhood itself as canopied with the grace of God. Jesus includes children

and those who care for them in the inner circle of disciples.

Her broader argument is for including children in the community of faith, Mercer’s work

reviews the challenges in practical terms what this means in church worship and

education. The ambivalence toward children is critiqued in her observations and

reflections of education programs, evaluating popular pedagogies through a theological

and historical lens. Children, she notes, are often taught a theology that is full of moralisms.

She disagrees with packaged curriculum arguing that it is often advertised as easy,

emphasizing its entertainment value and minimal prep time.

Mercer suggests/proposes, that education programs should not be separated from the

larger life of the community, challenging the notion that education in the church is simply a

matter of storing information in memory. Her educational stance is that the dynamic of

learning takes place any time the community gathers; that there be a component for

children in every hands-‐on mission in which a congregation participates; that, as they grow

older, children be given access to the full range of congregational work, even participating

in the Lord’s Supper by baking bread or bringing in the elements. Activities such as these

will lead to observations and conversations that enable children to start thinking

theologically and begin formation for discipleship.

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For Mercer, educating children in faith means including them in every aspect of church life

— in worship, in mission, in fellowship. Becoming a disciple cannot happen apart from that

community. While there will always be a place for Sunday School, Mercer warns that care

should be taken to ensure that children do not linger on the fringes of congregational life.

To the contrary, educational programs can provide settings for every adult in the

congregation to learn with the children and to become more deeply involved in their own

Christian formation.

Her arguments are richly complex: congregations can and must find ways to become

welcoming places for children and all others on the margin, for those whose lives are

messy, for those who don’t conform. For all of these, God has a purpose. Such hospitality is

perhaps not quiet and peaceful, but, just like discipleship, nothing about following Jesus is

easy.

National Occupational Standards (NOS) and The National Children’s Bureau (NCB)

See appendix 1, 1a, and 2

The benefits of using the NOS and NCB is that they can be used to support any organisation

to ensure staff are clear about their responsibilities and work activities. The NOS create a

professional approach to working with children and families and create a benchmark

practice against the standards. From a national perspective (LLUK work with Parents

National Occupational Standards 2011) The NOS recognize that the approach to working

with parents differs across the four nations of the UK. The NOS have been written to

enable the differences to be accommodated and to enable different terminology to be

applied as appropriate.

The NOS were developed and reviewed against the draft 2010 Function Map for Work with

Parents and have been also reviewed against the draft function map for Key Workers

(2010).

The work with Parents NOS key purpose is to work in partnership with parents to

strengthen parental capacity and family relationships. It sets out principles, values and

standards that underpin work with the Parents section. It reflects the rights of the child set

out in the United Nations (UN) Convention on the Rights of the Child, it acknowledges that

mothers, fathers and those in a parenting role are acknowledged as having unique

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knowledge and information about their children and are the primary educator of their

child. It also recommends work with parents should put the interests of children and young

people at the centre of their work. It lays professional foundations for working with

children and families and acknowledges and identifies skills for required for doing so.

(ncb.org.uk) The National Children’s Bureau is a leading charity that for 50 years has been

improving the lives of children and young people. It is an advocate for children and

practitioners with a strong voice that influences government policy.

One of the overarching aims of NCB was to create and support an early years workforce

with the skills, knowledge and disposition to build respectful relationships with parents of

children and help parents support their children’s innate readiness to learn by formulating

shared principles that underpin practice and promoting an effective way of working with

families.

The NCB’s ‘principles for engaging with families’ is a framework for local authorities and

national organisations to evaluate and improve engagement with families. The principles

are drawn from respected professional writers within the field and include such

perspectives as children and family work, educational, school and child psychologists and

include authors such as: Bronfenbrenner; Freire; Meade and Cube. Piaget’s theory of stages

of cognitive development and Erikson’s stages of psychosocial development are commonly

used for education psychology.

As White (2010) acknowledges, there is a lot to be gained from child and family

professionals. Both the NOS and NCB will be a critical tool for scrutinizing, assessing and

comparing the children and families work undertaken in a Christian context and ensuring a

professional approach is enjoyed within the Church as well as the secular world.

Overall this literature review gives an opportunity to explore the complex and often

misrepresented work with children and the significance of parents in relation to children,

Christian education and faith development.

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A developing strength from this literature research highlights that White (2010), Mercer (2005),

Richards & Privett (2005), the NOS and the NCB principles recognise the importance of placing

the child at the centre of the Christian community Both Mercer (2005) and Garland (2012)

convey children’s learning by making sense through participation with the scaffolding of the

church community in a collaborative and support role, whilst theorists acknowledge the principle

of the parent being the first educator.

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3. Methodology This chapter explains and describes the methodology chosen for this study, gives an account of

the different research methods used and critiques their effectiveness.

There are a variety of research methods to consider with many writers distinguishing primarily

between ‘quantitative’ and ‘qualitative’ research. For Bryman (2004) the distinction between the

two is that quantitative researchers employ measurement whilst qualitative deals with words and

is more interested in personal accounts to retrieve information

I have chosen the qualitative method as it relates to personal experiences. Qualitative research

methodologies are those scientific approaches that attempt to give meaning to certain

experiences by describing cultural phenomena, human behaviour or belief systems.

The initial plan was to propose two data gathering methods: interviews followed by a focus

group to join up thinking with the Ministry team. In addition to this plan, an opportunity arose to

observe a Diocesan training day for All age worship open to both lay and ordained people and I

was keen to ascertain whether the training material underpinned family ministry or incorporated

or considered the role of the parent and it was an opportunity for the ministry team to engage

with Family ministry. Whilst attending the training, I was introduced to the Diocesan Children

and Families advisor and I was able to arrange an informal interview to determine if the role

supported parishes within the diocese.

The aim of the research in connection with the dissertation question: ‘How important is the role

of parenting in children’s Christian discipleship’ was to explore four main areas:-

1. Ascertain the level of training an incumbent or lay minister receives on children and

family ministry to support their role in the parish church.

2. Determine how much attention is given by church leaders to Christian parenting.

3. Listen to 18 year-‐olds reflect on their Christian upbringing to discern its significance for

their Christian discipleship..

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4. Engage at diocesan level, by means of auditing a training day and interviewing the

Diocesan Child and Family Officer, to see whether there is any correlation between

what happens at local and diocesan level..

Why Interview?

At the most basic level, interviews are conversations (Kvale, 1996). Kvale defines qualitative

research interviews as "attempts to understand the world from the subjects' point of view, to

unfold the meaning of peoples' experiences, to uncover their lived world prior to scientific

explanations" (Kvale 1996 p66). Interviews for research or evaluation purposes differ in some

important ways from other familiar kinds of interviews or conversations. Unlike conversations in

daily life, which are usually reciprocal exchanges, professional interviews involve an interviewer

who is in charge of structuring and directing the questioning. In some professional interview

situations, such as job interviews or legal interrogations, the power of the questioner is much

greater than the power of the one being questioned. Therapeutic or clinical interviews are another

special kind of professional interview, in which the purpose is to increase understanding and

produce change in the person being interviewed. While interviews for research or evaluation

purposes may also promote understanding and change, the emphasis is on intellectual

understanding rather than on producing personal change (Kvale, 1996).

For Seidman (2013) interviews are stories that convey a way of knowing. The root of the word

story is the Greek word histor, which means one who is 'wise and learned' (2013 p74). It is

essentially a 'meaning-making process’ which for Seidman (2013) is because when people tell

stories they select details of their experience from their stream of consciousness. For Vygotsky

(1987) every word that people use in telling their stories is a microcosm of their consciousness.

The purpose of interviewing is not to get answers to questions, nor to test hypotheses or to

evaluate. At the root of interviewing is an interest in understanding the lived experience of

other people.

The interviews were conducted on a 'general interview guide approach' (Kvale 1996). This

approach is intended to ensure that the same general areas of information are collected from each

interviewee. This provided more focus than conversational approach but still allowed a degree of

freedom and adaptability in getting the information from the interviewee. The interview was

aimed at 30 minutes +/- 10 minutes. The interview questions (see appendix 1for the Ministry

Team) covered four key areas:

• To ascertain if their training included parenting and children and family work

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• Their understanding of child development and to elucidate play

• To ascertain whether any teaching has taken place in sermons or within baptism visits

regarding the importance of parents teaching the Christian faith in the home.

• To establish whether training courses take place on Christian parenting within the

parish?

This emphasised the continuum aim of the interview throughout and afforded the focus to be

maintained.

I found this type of research particularly enjoyable, I enjoyed meeting and finding out about the

ministry team’s experiences. I am a people person and this mode of research harmonised with

my personality. Taking time to prepare was the key and setting out the aims and objectives of

the interview helped create a non biased approach. The qualitative collation process provided

insight into the training each interviewee had received, what each person knew about child

development and provided valuable information about training within the parish. I conclude

that whilst interviewing was appropriate for this task, it was hard sometimes to keep the

interview on track, everyone had so much to say in relation to their training and children and

families. It was also a very time consuming method whilst I was able to set aside a couple of

days to conduct the interviews, it could have proved more difficult if others had not been able to

meet the dates given. Each interview was recorded. Spending time taking notes from the

recorded interviews was a very time consuming task. Choosing a general interview guide

approach created a relaxed atmosphere and empowered their reflections and thoughts. The four

focus points that the interview questions hung off were used again to hang the answers off and

this made the task of analysing much easier.

The interview conducted with the Diocesan Children and Families Advisor took the same stance

as the other interviews, but I created a different set of questions based on the four key areas

mentioned earlier. This was a really positive thing to do, beyond understanding her role and

duty with in the diocese, and it was an opportunity to build a relationship and to network.

The Focus Group

The focus group method is a form of group interview in which there are several participants.

There is an emphasis in the questioning being tightly defined to the topic under discussion with

an accent upon interaction within the group.(See appendix 4)

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Wilkinson (2004) states that traditionally, focus group research is “a way of collecting qualitative

data which essentially involves engaging a small number of people in an informal group

discussion (or discussions), ‘focused’ around a particular topic or set of issues” (2004, p. 177).

Social science researchers in general and qualitative researchers in particular often rely on focus

groups to collect data from multiple individuals simultaneously. Focus groups are less

threatening to many research participants, and this environment is helpful for participants to

discuss perceptions, ideas, opinions, and thoughts. This is an important fact to take into

consideration when working with young adults.

According to Kamberelis and Dimitriadis (2005), two dimensions of Lazarsfeld and Merton’s

research efforts constitute part of the legacy of using focus groups within qualitative research:

(a) capturing people’s responses in real space and time in the context of face-to-face interactions

and ..

(b) strategically ‘focusing’ interview prompts based on themes that are generated in these face-

to-face interactions and that are considered particularly important to the researchers. (2005 p.

899)

The group of 18 year olds chosen for the task, were known to me and to each other. They have

been attending Church since their primary years. I taught them in Sunday Club aged between 5

years and 12 years. I have a relationship with them all. They are also a friendship group and

know each other well. Potter & Wetherall (1987) posited that to understand social interaction

and cognition, it is essential to study how people communicate with each other. Knowing how

the participants interact with each other enabled a better understanding of their answers. Also

inviting them to be part of my research was a positive experience. Positive feedback from them

demonstrated that taking time to meet with them first to explain what I was inviting them to be

part of and giving them a written notification of the date, time and subject briefing gave them the

time to think, reflect and prepare in their own minds what the subject meant to them before the

focus group met.

The focus group worked well. I believe the established web of relationships was the foundation

for a healthy and vibrant discussion. One draw back was that I found it hard to make sure

everyone had a say. Their exuberance in reflecting on childhood, meant I had to keep drawing

them back to focus on the task in hand.

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Audit

(Smith 1992) Research and audit have many similarities. They both start with a question, both

expect the answer to change or influence practice, both require formal data collection, and both

depend on using an appropriate method and design to reach sound conclusions. The standards

expected of audit in terms of design, data collection, and analysis should be at least as high as for

research, if only because audit potentially leads to change more often than research does and

often much greater

(Smith 1992 ) The major bureaucratic distinction drawn between audit and research is that

research investigates what should be done, whereas audit investigates whether it is being done.

Guidance on making the distinction between audit and research is available, but the distinction is

difficult to agree or make in actual practice. (Arter 1992) The resulting analysis will tell

stakeholders if the activity was conducted in accordance with planned arrangements and if these

arrangements were successful in achieving the desired result.

The opportunity to audit a diocesan training course was a good chance to see what training takes

place on a local level to support the ordained and lay ministry and ascertain whether the diocese

supports, upholds Family Ministry and the role of the parent within that. I took the four key

areas used in the interview process and used them as a benchmark with which to audit the

course. It is an insightful way to conduct research, as I was not only able to audit the teaching

material but also listen to the questions posed by those who attended about their uncertainties,

their knowledge and ideas about children and their parents. It was helpful that I took a laptop as

I was able to write my findings up as I went along, saving time afterwards.(See appendix

Concluding thoughts

Overall the research undertaken was of immense value for learning. The methods used were

appropriate: creating four key areas helped keep the work focused and allowed me to see how

the information gained through the different methods used created a bigger picture within which

to assess the importance of the parent within children's Christian discipleship. The one weakness

of this approach is that so much depends on the stance of the research for example; the questions

asked, the way the data is summarised, the risk of bias in interpretation. It is essentially

subjective. That said using the same questions in each interview acts as some kind of ‘control’.

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The results of my research will be presented and analysed in Chapter Four as I discuss at depth

the role of parenting in Children's Christian discipleship.

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4. Main Section Introduction

In this Chapter I would like to answer the question ‘How important is the parent’s role in

children’s Christian discipleship’ by exploring and defining :-‐

4.1 Children’s Christian Discipleship

4.2 The parent’s role with Children’s Christian Discipleship.

4.3 How Children learn and develop.

4.4 The Church’s role within discipling children

4.5 the four types of research undertaken.

4.1 Children’s Christian Discipleship Disciple is the term consistently used in the four Gospels to mark the relationship existing

between Christ and His followers. According to Morris’ (1991) commentary on Matthew’s

gospel a disciple is both a learner and a follower; a disciple takes Jesus’ teaching and learns

from him and a disciple follows Jesus.

The main focus for understanding children as disciples is Jesus’ Great Commission. For

Green & McKnight & Marshall (1992) the Great Commission is given to the eleven disciples

but in their role as disciples they are paradigms for all disciples. Jesus left the disciples

with these last words of instruction:

18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me.

19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the

Son and of the Holy Spirit, 20 and teaching them to obey everything that I have commanded you. And

remember, I am with you always, to the end of the age.” (Matthew 28 v18-‐20 NRSV)

Here I see that the disciples were under Jesus’ authority: they were to make more disciples;

they were to baptize and teach these new disciples to obey Christ; Christ would be with

them always. Also in previous missions Jesus had sent his disciples only to the Jews (Matt

10 V5-‐6) their commission from now on would be worldwide including all peoples.

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Was Jesus talking just about adults or were children included? In verse 19, I would like to

suggest that it does in fact include children. According to this verse Baptism and

discipleship are related. There are many accounts in the New Testament, which see the

inclusion of children being made disciples through baptism. There are four accounts in the

book of Acts that use the term ‘Household’ in association with baptism: the household of

Cornelius, Lydia, the Philippian Jailor, and Crispus. There is also one in 1 Corthinians, the

household of Stephanas.

(Hainsworth 2002) Born out of the Old Testament covenants, the word ‘household’ for any

Israelite of the day included everybody in the household, children included. Every time

God established or spoke about His covenant with the House of Israel, it included the whole

of Israel, for example Noah’s whole household was taken into the ark with him (Geneis7:1)

Abraham had his whole household circumcised (Gen 17:23), the whole household of every

family was taken out of Egypt and God’s institution of the Passover specifically included the

children and encouraged them to ask questions (Exodus12: 24-‐28). The Jewish faith places

the child in the midst of the family ritual, which concurs with White’s (2010) theology of

Children. (Green, McKnight & Marshall 1992) Evidence in the New Testament suggests

there was a culture where individual identity was defined in terms of the household group.

Inclusion of children is rooted in the pattern of the Old Testament covenants and formed

the framework for the apostolic understanding of the new covenant of Christ, and those

covenants included children. Anderson & Guernsey state that in a technical sense, covenant

in biblical theology means ‘the unilateral relation established by God with his people Israel’

(2012 p33). Thus the covenants were made with a nation, in which every household

participated. It is this, which is expressed in the ‘Household baptism’ of the New

Testament. Even when an individual was baptized, this baptism placed him in a larger

body – the Body of Christ-‐ the Church. Individual adult baptisms occurred, but there were

no individual covenants. Through circumcision, the child became a full member of the

covenant community and could eat of the Passover sacrifice. Baptism in Christ absorbed

and fulfilled this rite. For Stott & Motyer ‘Baptism, like circumcision, expresses the

covenant promises of God, and these then await the exercise of responsive, appropriating

faith on the part of the baptised’ (2008 p887). Jesus related baptism and kingdom

membership through John 3:3-‐5 – no one can see the kingdom of God unless he is born

again of water and the Spirit. In reply to the disciples’ rejection of the children, Jesus’

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asserts that children are model members of the kingdom, the Kingdom belongs to such as

them and that everyone who would enter the kingdom must become like a little child.

(Packer 1978) states that Jesus emphasised that under the New Covenant children occupy

the same place as under the Old and states that infant baptism is ‘most agreeable with the

institution of Christ’ (1978 p377).

4.2 The Parents’ Role Reference to parents and their children defines a social unit, and is recognized by the term

‘family’. (Beckwith 2004) Family is everything to a child. Family is the first place where a

child forms and experiences relationships. It is a child’s first experience of community.

Within family the child learns language, motor skills and develops a sense belonging and

understanding of the world.

According to Anderson and Guernsey (2012) the current literature in sociology of the

family cannot give definite conclusion either as to how the family started but in biblical

literature the creation account concludes with a laconic statement. ‘Therefore a man leaves

his father and his mother and cleaves to his wife and they become one flesh’ (Gen 2.24).

This presupposes that it is already understood what a family is –‘ that relationship between

parents and children that is left behind for the creation of a new relationship’ (2012 p14).

(Garland 2012) God has ordered human society so that children would be born and

nurtured in families. Family, with the attendant responsibilities of parents to children and

children to parents, is a creation ordinance. All parents, whether they are believers or not,

are given the responsibility before God for raising children in the ‘fear and instruction of

the Lord’ (Ephesians 6:3). Stanton 2012 relates this to family being church. “The family is

church and the church is family” (2012 p14). This resonates historically with St John

Chrysostom (C347-‐407) thinking too. (Bunge 2001) Chrysostom draws a comparison of

the Christian household with the church saying that ‘ of we regulate our households

[properly]…we will also be fit to oversee the Church, for indeed the household is a little

church’ (2001 p64). Chrysostom’s ministry focused on the family and the domestic life of

his parishioners. Chrysostom addressed similar issues in his own day in a backdrop of

pagan cultures and where moral standards were deteriorating he asked the question’ What

are the attributes of a good Christian parent and in turn what is the nature of the parent-‐

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child relationship? (2001 p62). Chrysostom emphasised the solidarity of the human

community, the need for socialization of the young into the church and the powerful unity

and communicate love that the parent child nexus infuses into human society.

Families are important. The genealogies in the Bible show the importance of the part that

each family played in the grand narrative of salvation. They highlight the importance in the

continuation of the family name. Knowing where you came from was very important to

people as it also gave people faith identity.

(Stanton 2011) Throughout the Old Testament God’s people are called to faith, to trust in

God and his salvation, his provision of life and his gracious call on his people. Family

relationships within the Pentateuchal materials, made clear that the ancestors and the

tribal peoples of ancient Israel were concerned about the family and boundaries. Bunge

(2008) remarks that it’s not just because children are vulnerable or because they are the

responsibility of those who brought them into the world ‘but because they are created by

God that they have status, dignity and inestimable value (2008 P204). Children are made in

God’s image (Gen1.26). Psalm139 refers to God knowing children in their mother’s womb.

In Genesis 33:5 the Old Testament Patriarch Jacob recognized that children are a gift to

parents from God. The book of Deuteronomy is a collection of Moses’ final instructions to

the nation of Israel before they would enter the Promised Land. The parents of ancient

Israel were instructed to consistently and intentionally teach God’s Word to their children,

keeping those words always before them.

‘Recite them to your children and talk about them when you are at home and

when you are away when you lie down and when you rise’. Deuteronomy 6:7

Scripture records that both parents have much to teach both sons and daughters. In

Proverbs 31, King Lemuel’s mother teaches him what to look for in a wife.

Parents are required to discipline their children. For Alexander & Baker this included

“Proper behaviour, honouring the family name and avoiding shame on the household’

(2003 p299). In the Old Testament we see children who are lacking in discipline because

of their parents, who neglected their responsibilities. In the book of 1 Samuel the

household of Eli suffered permanent discipline from God because Eli knew of his sons’

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wickedness and refused to intervene. King David (1Kings) encountered the same problem,

the lack of disciplining his two eldest sons resulted in them trying to steal the Kingdom

from him. (Sharp 2012) Parents who do not discipline their children will share in their

children’s pain.

Within the New Testament ‘there is no biblical instruction that changes the role of families

in discipling children’ (2011 p13). For Stanton (2011), Ephesians 5.22-‐6.9 and Colossians

3.18-‐4.1 clearly present household codes that laid an obligation on parents, particularly

fathers, to raise their children in the fear and instruction of the Lord. The apostle Paul

makes an interesting reference to the fifth commandment in Ephesians 6. In verse 2, it is

no longer a promise for ‘long life in the land the Lord your God has given you’, as in Exodus

20:12, but for long life on the earth’. I conclude therefore the difference that Jesus makes to

the covenant people of God is not family versus individual, the difference is the expansion

of God’s covenant people from Israel to the world, in other words all parents.

The Jewish people were seen as a holy race (Erza 9.2) a covenant people, a people of the

Torah, which defined community life and shaped social boundaries. Within the community

ethos, children were perceived as a blessing (Ps 127: 3-‐5) and an insurance of the nation’s

perpetuity. It was the duty of the parents and the community to teach and pass on the faith

to the children. The home and family were the primary social structure where children

gained their identity. The key social rule, which dominated a Jewish child’s perspective,

was the law: honour your father and mother (EX 20:12). Westerners always assume a

family is a nuclear family, but an African might think rather in extended family terms and

biblical families were larger than British nuclear families.

4.3 How Children Learn (Packer 1978 p377) A disciple is a learner and as all disciples were to be baptised, all the

baptised were regarded as learners. So the question is whether the term is elastic enough

to include children. Research on Child Development over the past couple of centuries has

uncovered what a child needs to develop. How a child learns is significantly different to

how adults learn. I will give a brief overview of human development by looking at

cognitive, social emotional, and moral and spiritual development.

4.3.1. Cognitive development, Bruner proposed that intellectual development moves

through three integrated stages: ‘action based’, ‘image based’ and ‘language based’ and are

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relevant to very young children as they are to adults. Cognitive development is gained from

multifaceted learning through doing, recalling, using all the senses.

Piaget proposed that children are not just small grown-‐ups but that they learn in a

qualitatively different way from adults. Piaget described children as active participants in

their own learning, through play, building their own understanding and furthering their

own knowledge. For Piaget this had four stages of cognitive development (see Appendix 8)

Meadows believes that ‘Piaget’s theory of development of thinking has at its centre the

child actively trying to make sense of the world’ (1989 p:33).

4.3.2. Social development The psychosocial theorist Erik Erikson examined how people

develop beliefs psychologically and mentally with how they learn to exist socially within a

community. His research focused on the sense of identity that people develop by

examining how people develop or fail to develop abilities and beliefs about themselves.

For Erikson the relationships children have with those around them are important to their

development. His research led him to develop chronological stages that describe the

conflict that is being resolved at each stage. (See appendix 10 ) Erikson explains the types

of stimulation children essentially need to master a particular stage, and the types of

problems and developmental delays that can result when this stimulation does not occur.

4.3.3 Emotional development It was child theorist Bowlby who believed that early

relationships with parents/caregivers play a major role in child development and continue

to influence social relationships throughout Life. (Penn 2008) Bowlby put forward his

theory of attachment – that children need a warm continuous relationship with a mother

figure and without it they would be emotionally damaged. It is here that it is recognized

that relationships need to be loving and provide the foundation for learning and

development.

4.3.4 Faith Development Westerhoff likens faith to a tree trunk. The young trunk has few

rings; an older trunk has many. The rings of faith occur as a result of experiences and in

interacting with others and with God. Westerhoff identifies four main stages of faith

development (See appendix 9.) As a child gradually displays the beliefs and practices of

their family and faith community, another ring creating a sense of belonging is formed

which is key in faith development for children. Westerhoff’s faith development process

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culminates as it finds expression in a personally owned faith where a person orientates

their life and takes responsibility for a personal faith.

Fowler’s faith theory presents a different definition of “faith”. Fowler (1991:p 31) defines

faith as “universal quality of human meaning making”. (See appendix 12) Faith describes

the underlying meaning-‐making process used by all people regardless of their beliefs

(Coyle, 2011). Faith occurs as individuals place personal trust and loyalty in one or more

“centres of value” such as religion, family, money, power and so on (Fowler, 1991). The

faith development model conceptualises this psychological process of meaning-‐making

(“faith”) in seven stages and suggests that this structure is the same regardless of whether

individuals are aligned to a religious or non-‐religious centre of value. Consequently, the

faith development model focuses on the “psychological factors that facilitate the operation

of faith” and does not address any specific content of faith (i.e. the specific faith values and

beliefs of a particular religion) (Jardine & Viljoen, 1992: 75).

Critics have highlighted the incompatibility of Fowler’s structural approach with the

Christian concept of divine grace. The structural approach suggests that faith development

is a human achievement, which is greatly influenced by the individual’s cognitive and

psychological abilities (Avery, 1990). From a Christian perspective, saving faith is a divine

gift from God and a human response to God’s grace rather human striving for self-‐

actualisation (Coyle, 2011). If faith is a reflection of a cognitive and psychological

achievement, this suggests limitations on the power of God to assist individuals. (McDargh,

2001) Critics also suggest that the faith developmental model reduces faith to a cognitive

and psychological process acknowledging that God may work in ways that cannot be

observed or analysed by psychoanalytic procedures.

4.4 The Church’s Role (McGrath 2004) The word ‘church’ -‐translated comes from ekklesia. This word is formed

from two Greek words: ek (meaning “from” or “out of”) coupled with derivative of ‘ka-‐leo’

which means “to call, invite, or name”. In summary, the church is not a building but a

community of faith. Packer believes universally that ‘if we ask what is the Church, the

Canon will reply, ‘The whole congregation of Christian people dispersed throughout the

whole world’. (1978 p279).

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Verse 19 of the great commission (Matt 28) talks of baptizing ‘people of all nations’, in the

name of the Father and of the Son and of the Holy Spirit. This is Trinitarian statement. Boff

(1998) writes that the mystery of the Trinity as we know it is a pointer toward human

social life. A community. (Boff 1998) If God is community this means a person can never

become their true self in isolation apart from community. Humanity is designed not only

with the capacity but also the need for community. Nash:Pimlott:Nash (2011) refer to the

African Proverb ‘it takes the whole village to bring up a child’ (2011 p29). Tutu (1992)

relates to the African worldview of ‘ubuntu’ which he also contributes to understanding

trinity community. It is different to the western rationalist philosophy of Descartes that

became so popular -‐ ’ I think therefore I am’ (1992 p34). It in contrast says I am human

because I belong, I participate, I share and am part of a greater whole. I believe this is the

type of community the church resembles and should reflect.

According to the Bible, the church is the body of Christ—all those who have placed their

faith in Jesus Christ for salvation (John 3:16; 1 Corinthians 12:13). Colossians

acknowledges the supremacy of Christ as head of the church. ‘He is the head of the body,

the church; he is the beginning, the firstborn from the dead, so that he might come to have

first place in everything (Col 1:18 NRSV). Local churches are gatherings of members of the

universal church. The local church is where the members of the universal church can fully

apply the “body” principles of 1 Corinthians chapter 12: encouraging, teaching, and

building one another up in the knowledge and grace of the Lord Jesus Christ.

Stott (2007) identifies four marks of a living church: teaching fellowship, worship,

evangelism/mission in the book of Acts 2:42-‐47. First, in verse 42 “They devoted

themselves to the apostles’ teaching. After receiving the Holy Spirit they did not neglect

their intellect, theology or thinking. The apostle’s teaching is bequeathed to the Church

through the canon of the New Testament.

(Stott & Moyter 2008) Historically the church’s teaching ministry, of grounding new

believers in the rudiments of Christianity has been know as catechesis. The reformers such

as Luther and Calvin restored the office of catechist to the churches by printing and

distributing small handbooks to instruct children in the essentials of Christian belief,

prayer and worship and behaviour. This took seriously the notion of children as disciples.

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This type of teaching has now waned within the Church of England but is still prominent

within the Roman Catholic Church.

The second mark of the church is fellowship. is a caring church as they devoted themselves

to fellowship” fellowship is the Greek word for Koinonia, which expresses a common

(koinos) Christian life.

Thirdly it is a worshipping church, they devoted themselves to the breaking of bread and to

the prayers. Stott notes that their worship was both formal and informal. ‘According to

verse 46 they continued to meet together in the temple courts and they broke bread in

their homes’ (2007 p29). I note therefore that they did not immediately abandon the

institutional church but included the importance of the home, which would have included

the whole household and maintained ritual in the home.

Fourth it is an Evangelising church, verse 47 relates to the Church being committed to

outward mission ‘and the Lord added to their number daily those who were being saved’.

Bosch (1991) states God is mission ‘Missio Dei’ and the church is an instrument for that

mission. ‘There is church because there is mission not vice versa’(Bosch 1991 p390).

Looking at these four marks of a mission focused living church, its role is to teach, care,

worship and evangelise. For Stott (2007) underpinning these four marks of the church is

the believer’s relationships. Related to the apostles’ teaching, a living church is therefore

an apostolic church. Christians were related to each other through fellowship. They were

related to God through worship and prayer and they were related to the world outside. I

see that this relates to the Nicene Creed, ‘One Holy catholic and apostolic church.

(Stanton 2011) The New Testament affords a rich metaphor of family to describe the

church and its congregational life. In 1 Timothy 3:15 the church is described as “God’s

household” this is a clear reference to Church being family. At the beginning of I Timothy 5

reference to relationships in the church are to be modeled on family relationships. Paul’

instructions to Timothy on choosing leaders for the church family must reflect the person’s

relations in their own family. (I Tim 3.4, 12). Ephesians 1:5 God decided in advance to

adopt us into his own family by bringing us to himself through Jesus Christ. God has

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adopted us as his own children. Through Jesus’ Sacrifice, he has brought us into his family

and made us heirs along with Jesus (Romans 8:17). (Drane 1999) In Roman law, adopted

children had the same rights and privileges as biological children. Paul uses this term to

show how strong our relationship to God is. McGrath (2004) The image of God the Father is

deeply embedded within the Christian Faith. Both the Old Testament and New Testaments

stress complete dependence upon God, and often compare God’s relation with his people to

a father’s relationship with his young son. (Bunge 2008) The Gospel speaks of the disciples

of Jesus as ‘children of God’ – ‘tekna tou Theou’(John 1:12;11:52). In the gospel of John t

this refers not to all humankind but to those who by God’s Spirit, have become part of a

new family of God.

4.5 Present the Four Research Results

4.5.1 The aim of my interviews with ministry team members was to ascertain the

level of training received to help them engage effectively in ministry to Christian

parents and families.(see appendix 6)

The interview conducted with my church ministry team revealed that there was a

considerable time-‐span in which the training took place. The earliest training took

place in the 1970’s culminating with the latest curate, in his third year of training,

and a newly trained and Lay Reader commissioned 12 October 2013.

The research undertaken revealed the no one had received training on the specifics

of children and family work apart from, Interviewee number 7 who although his

ordination training did not prepare him for that. The Mission charity that the

interviewee spent nine years with in the south of India –before ordaination-‐ had

equipped him for working with families in the south of India but he admits a lot of

that was to do with culture.

It is very rare between the nine interviewed that reference to parenting takes place

during the teaching in sermons unless the particular passage draws attention to the

parent’s role. Interview 9 scored a high ‘regularly’ but the emphasis here was on

baptism visits, not during sermons. Interview 7 acknowledged that baptism visits

for him were a short affair as parents were often busy and didn’t have the time for a

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series of visits, however he confirmed that during marriage preparation which there

is a series of meetings that the topic of children and parenting is discussed.

Parenting courses, the majority interviewed expressed that they did not have the

confidence to run one. Interviewee 7 had been involved with one early on in his

ministry and Interviewee 9 had facilitated one five years ago at another church

which was deemed a positive experience. All commented on the busyness of

parents and trying to find a good time in the week to run a parenting course would

prove difficult.

4.5.2 The aim of my interviews with the six 18/19 year olds was to hear what

children say about their discipleship. (See appendix 7)

The small focus group (see appendix 7 table 1) demonstrates that five of the young

people had a Christian influence at home. Of those five, three had both a Christian

mother and a father figure, two had only a Christian mother figure, whilst one had a

mother who was not a practicing Christian but was invited by a friend within this

small focus group.

(See appendix 7 table 2) For the one person who came from a non-‐Christian

background with one parent, Christianity was not discussed or encouraged within

the home. For the other two Christian single mother families, faith was discussed

regularly for one and for the other it was only an occasional discussion. The three

young people that had both parents present within the family, faith was habitually

discussed within the family, including when being reprimanded by parents. The

group saw both positive and negatives to this, the positive was that it created a

plumb line for boundaries on behaviour, caring for each other was taught, bad

language or taking the Lord’s name in vain was discouraged and sitting round the

table for meal times was a time for discussion. The perceived drawbacks of faith in

the home and going to church on Sundays were that they were unable to participate

in sport on a Sunday morning, which is a prime time for children’s sports activities

at the weekend. The group reflected that as children, especially around the age of

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11 and 12, they felt embarrassed about church and their faith amongst school

friends and getting up for church on Sunday always felt a struggle. Some felt that

their parents were too busy with church things. One young person saw as a

negative the fact that faith was not talked about or encouraged at home.

For five of the young persons, (See appendix 7 table 5) faith was practised in the

home by occasional prayers, Grace was said before the main meal or just at Sunday

lunch. Bible stories, reflecting what they’d learnt at Sunday club and opportunities

to ask questions were seen as practicing the Christian faith in the home.

Their parents still play an active role in influencing their Christian faith ( see

appendix 7 table 6) by acknowledging that they are prayed for; they are encouraged

to participate and get involved in Church events, and their views are invited giving

them a sense of belonging. Some spoke of their actions being challenged by their

parents or commended in relation to the Christian faith

Their view of God, (see appendix 7 table 7) shaped through parental discipline,

revealed half of them related God to both a mother and father figure. Two endorsed

the suggested idea that God is love and one liked the idea of God as protector and

shows the way. There was only one person who hadn’t really thought about parents

shaping their view of God and that person was from a family that had two Christian

parents.

4.5.3 Audit a diocesan training day on ‘All age worship’ to see if it addressed the

important role a parent plays; child development, and family ministry with and,

discover the role of the Diocesan Child and Families advisors.

The Reverend Dr. Sandra Millar – Head of Projects and Development for the

Archbishops’ Council within the Church of England (C of E), facilitated the All Age

Worship one day Course within the Diocese of Leicester. Sandra started by

explaining that Baptism matters, as it’s an opportunity to attract, build and care for

those bringing children and babies to be baptized. She stressed language was

important. The language on the high street for baptism is christening. She suggests

using the high street terminology but using the phrase ‘during the christening the

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baby will be baptized, as in wedding you will be married.’(appendix 5 p1). Surveys

undertaken within the C of E indicated that symbolism was important to parents,

what actually mattered on the day for baptism families was godparents, candle,

water, blessing and what the baby wore. Baptism is seen as a reintroduction to

church, so follow-‐up is important. When announcing events in church the ‘everyone

welcome’ phrase, often doesn’t include children.

We were asked to reflect on what families do together, going to the museum

together was given as an example. Families learn together, explore together and

also adults learn from the children. Watching sport together in the home, Sandra

recognizes has something important to say. Sport doesn’t cater for children or

change the rules ‘you just support your team together with passion’. All age worship

was related to this and to a family watching a Pixar Disney film together. There are

universal themes that work on a multi-‐level that adults and children understand for

example:-‐ friendship, love, winning losing, doubt, adventure.

The importance of play was indicated and the recommendation made that the

church be the ‘stewards of play’ emphasising that children are not there as

entertainment, and was critical that most churches sell children short. It was

emphasised that children are multi-‐sensory in their learning, they need words of

belonging, creative ways of telling stories that inject energy, enthusiasm, drama.

Children need to see the symbols of ritual, repetition reduces the wordiness

especially if they can’t read.

There were lots of practical suggestions, but when the course presented‘ how a child

learns and develops’ it was raced through, with apologies if there were any child

professionals in the room. A handout on child development was given out the end

of the course (see appendix 13) and the information was to be read and learnt about

outside of the course. I felt this was a bit of a contradiction; in one breath speaking

of the importance of children learning differently and making it relevant then

disregarding the underpinning knowledge. Having said that, I acknowledge that this

was just one-‐day course and it is impossible to cover all the aspects of Family

ministry.

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4.5.4 The informal interview with the Leicester Diocesan Children and Families

Officer – Louise Warner, was informative and revealed frustrations in projecting her

supportive role to parish churches within the diocese. Louise has a wealth of

resources and expertise in doing children’s work. She initially trained as a primary

school teacher and later undertook courses on children’s ministry. Her role is to

support parishes undertaking children and family work. She runs one-‐day courses

on children’s ministry to support the parishes and provides resources. She also

offers personal visits to struggling parishes. Information is emailed out to all the

parishes on a regular basis, but, as Louise says ‘it is rarely acknowledged or passed

onto the children’s workers’.

In the next section I draw all the information and research together, draw conclusions and

make some recommendation in light of my findings.

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5. Conclusion Firstly I will present an overview of the main section and then draw conclusions and make

some considerations.

5.1 Overview Reflections, thus far, confirms and regards children’s discipleship through baptism as

active learning participants within a household/family. It recognizes that they have a place

as active learners within the Church supported by their parents and church family. Stott &

Motyer (2008) state that The Church of England’s ‘Book of Common Prayer’ teaches that

adult and infant baptism are identical rites. With infant baptisms though, the promises

undertaken are made by the godparents and parents. Whereas, an in adult baptism, the

adult make their own promises. This heightens the importance of parenting in nurturing

their child’s faith.

It is the duty of the parents and the community to teach and pass on the faith to the

children. The home and family are primary social structure where children gain their

Christian identity.

Children learn through play in a myriad of symbols, rituals, observing, actively

participating. Loving relationships are the foundation for development and learning.

Moyles (1989) recommends free play between periods of directed and structured learning

where children can consolidate and reinforce what has been learned. Children need to be

in the centre church community and family life to absorb and make sense of the world.

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Faith development requires experiences of trust, love and acceptance that culminate and

find expression in a personally owned faith where a person orientates their life and takes

responsibility for a personal faith and where God’s grace and calling are at work. (Stott &

Motyer (2008) Through baptism the Holy Spirit is active in the teaching and formation of

the whole person.

A summary of the Church’s role is as a gathered community, Gods household, a family with

God as Father, we are all his children. The church sits under the authority of Jesus, to teach,

learn, pray, have fellowship, to break bread in church and in the home and to be part of

God’s mission of making more disciples.

5.2 Conclusions The research results draw attention to a lack of training for those within the ‘team ministry

team’. Paul teaches Timothy, a younger minister, about the importance of Scripture for

teaching, rebuking, correcting and training in righteousness, so that the man of God may be

thoroughly equipped for every good work (2 Timothy 3:17). (Fee 2011) Just as Paul

teaches Timothy, so the church must use scripture to teach leaders about children and

family ministry.

It could be said that ‘The Church of England’ training for ministry is failing its ministry

team by not equipping them for work with children and family in the 21st century. As a

result, teaching within the church on parenting and family work is lacking. A lot of my

research was biblically based and reveals a wealth of instruction in the Bible, which for all

those studying the Bible is available for all to see. Yet as Bunge (2001) comments, ‘ in the

churches far too little discussion is given over to the vocation of parenthood and the child’s

obligations to parents’ (2001 p62).

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Focus group conclusion revealed that Christian parenting has a lasting effect but it also

recognizes that God calls, one young person had no parental Christian support at home yet

has a flourishing faith. It also recognizes the sovereignty of God in calling children to

Himself from non-‐Christian homes, (Garland 2006) just as it recognizes his sovereignty in

choosing those who will believe ‘before the foundation of the world’ (Ephesians 1:4) There

was also evidence of other parents within the church supporting this one child and it being

effective. (Garland 2012) This resonates with Urie Bronfenbrenner who developed the

ecological systems theory to explain how everything in a child and the child’s environment

affects how a child grows and develops.

On a diocesan level children and family were recognized as important. The course

acknowledged, although briefly, child development, but the practical teaching expressed

that the church should be a place for everyone to feel they belong. The course promoted a

concept of togetherness in learning, families learning together -‐ which draws on White’s

(2010) child in the midst theology and Garland’s (2012) idea of family ministry. However,

nothing was expressed about the important role of parent plays guiding a child through a

service.

The diocesan officer’s role for children and families is an acknowledgement that children

and families work needs support. The diocese supplies resources and practical help for all

parishes in relation to family ministry, but there is one drawback: the ministers fail to

recognize the importance of such support.

(Bunge 2001) The idea of community and participating together, has been slowly eroded

by hyper-‐individualism, and notions of personal autonomy that flourish culturally and have

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influenced law. Bellah (1985) calls this ‘ontological individualism – a belief that the

individual is primary and that the individuals claims take precedence over community

(1985 p334). (Bunge 2001) This is also reflected how we define childhood as separate from

parenthood. Both Bunge (2001) and Packer & Privett (2010) believe the church mimics

this in its education programmes that dominate the developmental models of child

psychology. It over emphasises autonomy and cognitive capabilities by separating age

groups, and believes that the latter has led to a neglect of effective socialization of children

into the community of believers using the churches own resources of narrative and

sacramental theology.

5.3 Concluding considerations In light of my research, consideration needs to return to St John Chrysostom way, he

demonstrated a good teaching on parenting and would make a good source for the church

today teaching the value of parenting within church and the home. His understanding of

parenthood was biblically inspired and deeply grounded in the Trinitarian and

Christological teaching of the church. It created an all age community of:-‐ fellowship

worshipping, learning and mission which kept the child in the centre.

Within the wider secular context of children and families work today, the NOS on ‘Family

learning values’ and ‘working with parents’ along with the NCB ‘Engaging with parents’

envisages that those engaging with families are professionals, and provides them with a

framework to work within certain standards. (LSIS 2013) The idea of family learning is to

plan, manage and deliver opportunities to engage adults and children to learn together as

and within a family through quality formal or informal programmes. As I commented in

the Literature Review, White (2010) sees that there are insights to be gained from the child

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professionals. I would like to take some of the NOS for children and families and add a

Christian slant/perspective to them creating a focus for the ministry team to consider.

Packer & Parrett (2010) recommends that in today’s congregation there is a need to give

the same sort of training to a new generation of catechist. Catechists are teachers whose

special task is to ground worshippers of every age in the truths Christians live by and in the

ways Christians are to live in those truths – just like St John Chrysostom in the early church.

I would like to recommend to my church a re-‐introduction the teachings of the catechism

as a framework and focus on family ministry within the Sunday services. The catechism

could be taught in many ways – topically, thematically, within a creative narrative

framework. It would ensure that the church realigns its responsibility of teaching families

the correct parent-‐child relationship and communal learning that that’s place within that.

Also creating opportunities for children to be part of church life in thought, word and deed

re-‐aligns the traditional scriptural teaching on church culture and nurturing children of the

Christian Faith.

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6. Bibliography Anderson R.S and Guernsey D.B (2012) On Being Family: A Social Theology of the Family.

Eugene: Wipf and Stock Publishers.

Arter D. R (1992) Quality Audits for improved performance 3rd edition USA Quality Press

Beckwith I (2010) Formational Children’s Ministry.Baker Books: Grand Rapids MI USA

Bellah R (1985) Habits of the Heart Los Angeles: University of California Press

Bosch D.J. (1991) Transforming Mission – Paradigm Shifts in Theology of Mission New York:

Orbis Books

Bowlby, J. (1988). A Secure Base: Parent-‐Child Attachment and Healthy Human

Development. London: Routledge

Bruner, J. S., Jolly, A., & Sylva, K. (1976). Play: Its role in development and evolution.

Harmondsworth: Penhuin.

Bunge M J (2001) The Child in Christian Thought William B Eerdmans Publishing Co

Cambridge UK.

Bunge M J (2008) The Child in the Bible William B Eerdmans Publishing Co Cambridge UK.

Drane J (1999) Introducing the New Testament Oxford: A Lion Book

Erikson, E. (1995). Childhood and society. London: Vintage.

Fowler, J. (1981). Stages of faith. London: Harper & Rowe.

Fowler, J. (1981) Stages of Faith. London: Harper & Rowe.

Garland D R (2012) Family Ministry – A Comprehensive Guide 2nd Ed. IVP Academic USA

Green B McKnight S Marshall I (1992) Dictionary of Jesus and the Gospels: A compendium of

Contemporary Biblical Scholarship Leicester UK Inter Versity Press

Kamberelis, G., & Dimitriadis, G. (2005). Focus groups: Strategic articulations of pedagogy,

politics, and inquiry. In N. K. Denzin & Y. S. Lincoln (Eds.), The Sage handbook of qualitative

research (3rd ed., pp. 887–907). Thousand Oaks, CA: Sage.

Lifelong Learning UK (LLUK)Work with Parents National Occupational Standards

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document January 2011 www.gov.uk accessed 25 March 201

McGrath A (2004) Theology: The Basics Oxford: Blackwell Publishing

Morgan, D. L. (1988). Focus groups as qualitative research. Newbury Park, CA: Sage

Murstein B.I (1974) Love, Sex and Marriage through the ages. New York: Springer

NashS Pimlott J Nash P (2011) Skills for Collaborative Ministry SPCK London Great Britain.

Packer J (1978) The Principles of Theology London: Vine Books Ltd

Packer J (1998) Celebrating the Saving Work of God: Collected Shorter Writings of J.I Packer

Cumbria: Paternoster Press

Packer J & Parrett G (2010) Grounded in the Gospel Baker Books Grand Rapid MI

Potter, J., & Wetherell, M. (1987). Discourse and social psychology: Beyond attitudes and

behaviour. London: Sage

Richards A & Privett P (2009) Through the eyes of a Child. Church House Publishing

England

Sharp A (2012) Everything The Bible Says About Parenting & Children Bethany House

Publishers Bloomington Minnesota.

Sheridan M (2011) Play in Early Childhood from birth to six years 3rd ed. Routeledge

London UK.

Smith R (1992) Audit and Research London Sage Publications Ltd

Stanton G. (2011) Families – A Forgotten Factor? Cambridge: Grove Books Limited

Stott J (2004) Calling Christian Leaders Biblical models of church. Gospel and ministry

Interversary Press Great Britain.

Stott J (2007) The Living Church. London: Inter versary Press.

Stott J & Motyer 2008 The Anglican Evangelical Doctrine of Infant Baptism Harper Collins

Publishers London.

Tutu D. (2005) God has a dream: a vision of hope for our time. Rider & Co

Wilkinson, S. (2004). Focus group research. In D. Silverman (ed.), Qualitative research:

Theory, method, and practice (pp. 177–199). Thousand Oaks, CA: Sage.

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White K (2008) The Growth of Love. The Bible Reading Fellowship. Abingdon UK

White K (2010) Introducting Child Theology, Theological Foundations for Holistic Child

Development. Compassion Pennang Malaysia.

Weddell S A (2006) Forming Intentional Disciples. Our Sunday Visitor USA

Worsely H Rev Dr (2009) A Child Sees God Children Talk About Bible Stories Jessica

Kingsley Publishers London UK.

.

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National Occupational standards for WORK WITH PARENTS PRINCIPLES AND VALUES The following principles and values underpin the Work with

Parents sector

1. All work with parents should reflect the rights of the child set out in the UN Convention on the

Rights of the Child (1989) ratified by the UK in December 1991

2. Practitioners need to work in partnership with parents at all times, encouraging independence

and self-‐reliance

3. Mothers, fathers and those in a parenting role are acknowledged as having unique knowledge

and information about their children and are the primary educators of their children

4. Children are the responsibility of, and make a positive contribution to, the wider society as well

as their families

5. Work with parents should value and build on parents existing strengths, knowledge and

experience

6. Parenting information, education, support and interventions should be available to, and

practitioners should engage with, all those in a parenting role

7. Services should aim to offer a range of appropriate support according to both child and parent

level of need, what is available in the family already and in communities

8. Respect for diversity and different needs, promotion of equality and taking action to overcome

threatening, offensive or discriminatory behaviour and attitudes are of fundamental importance to

work with parents

9. Anyone who works with parents should have specific training, qualifications and expertise that

are appropriate to the work they are undertaking

10. Good practice requires reflection, regular and appropriate supervision and support as well as a

continuing search for improvement

11. Parenting practitioners utilise effective working partnerships with agencies and individuals in

providing support to parents and families. Integrated working and the sharing of approaches across

services is a key element of this role

12. Parenting information, education, support and interventions should utilise the best known

evidence for good outcomes for children and parents

13. Parenting practitioners should be committed to engaging with children, young people and

families fully through identifying goals, assessing options, mentoring or coaching, making decisions

and reviewing outcomes. They should support children’s and families’ involvement in the

development, delivery and evaluation of children’s services

Appendix 1

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National Occupational Standards

FAMILY LEARNING PRINCIPLES AND VALUES

1. Family Learning recognises the role of the parent as the first educator

2. Family Learning is inclusive and is to be offered as a universal provision with open

access.

3. Family Learning recognises and values diversity of culture, race, relationships and

beliefs.

4. Equal partnership is the basis for all developments in Family Learning: all learners and

educators, regardless of generation, recognise that learners and educators can frequently

exchange ideas.

5. Family Learning recognises that it is acceptable to make mistakes, which are part of the

process of reflective learning.

6. Achievements within Family Learning benefit the wider learning community through

promoting change and empowering individuals and communities.

7. Family Learning raises aspirations and all outcomes of the process, including those

which may not be overt, are of equal significance and importance.

8. Family Learning operates within a culture of mutual respect for individuals,

communities, colleagues and organisations.

Appendix 1a

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NCB Principles for engaging with Children

PRINCIPLES FOR ENGAGING WITH FAMILIES

1. Successful and sustained engagement with families is maintained when practitioners

work alongside families in a valued working relationship.

2. Successful and sustained engagement with families involves practitioners and parents

being willing to listen to and learn from each other.

3. Successful and sustained engagement with families happens when practitioners

respect what families know and already do.

4. Successful and sustained engagement with families needs practitioners to find ways to

actively engage those who do not traditionally access services.

5. Successful and sustained engagement with families happens when parents are

decision-‐makers in organisations and services.

6. Successful and sustained engagement with families happens when families’ views,

opinions and expectations of services are raised and their confidence increases as

service users.

7. Successful and sustained engagement with families happens where there is support

for the whole family.

8. Successful and sustained engagement with families is through universal services but

with opportunities for more intensive support where most needed.

9. Successful and sustained engagement with families requires effective support and

supervision for staff, encouraging evaluation and self-‐reflection.

10. Successful and sustained engagement with families requires an understanding and

honest sharing of issues around safeguarding.

Appendix 2

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Appendix 3

Interview Questions 1. What aspects of your course helped you think about the role of parents in discipling

children.

2. Was there anything specific about child development and play (what kind of things

did you cover in pastoral studies.

3. What sort of things do you cover on a baptism visit

4. How much importance do you place parenting in a baptism visit.

5. In your pastoral ministry how much attention do you give to preaching, services and

in home visits to this question of parents bringing up children.

6. What do you say to parents or what is your response to parents who say that they

don’t want to influence their children on matters of religion – but want them to make

up their own minds.

7. Have you ever been part of a Christian Parenting course, or have you ever led one,

or would you like to lead one.

Time start: Time Finish:

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Appendix 4

Small Group Discussion -‐ Young Adults

1. Brief summary of Home life?

2. Family Structure? Both Parents

3. Was faith discussed in the home?

4. What positive aspects were there.

5. Where there any negative aspects

6. Where their any family rituals rooted in the

Christian faith? eg saying Grace, Praying

7. How was faith practiced in your household – was it

optional

8. Where you as a family part of a faith community

eg church

9. Are your parents still an influence?

10. Have they influenced your Christian Faith

11. When being disciplined was the faith element

ever mentioned

12. Is there anyone person within the family or

outside the family who has had a real positive

impact on your Christian faith?

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Audit notes from All Age worship course unedited.

All Age worship Baptism matters

The Archbishops council projects Ministry at the time of birth Aka baptism Aka christening Three purposes Attract Build Care baptism -‐ is it worth it. taken for granted worried dont understand it Is it mission? " in baptism The Lord is adding to our number" 706,248 live births 2010 127,100 baptisms 2010 65percent under 1 2,200 children under 12 per week being baptised 200,000 people per week guests primarily in the age group 18 -‐40 the age group that is the most difficult to reach. only time they ever encounter church. so it has to be the best sowing seeds who are the guests not just the families 200,000 journeys 200,000 stories Birth rate is static Room for growth with christenings 2/3rd use to baptise decline

The Reverend Dr Sandra Millar has been appointed as Head of Projects and Development for the Archbishops' Council

Sandra was ordained in 2000 and subsequently served as a curate in St Albans Diocese, a team vicar in the Oxford Diocese and is currently diocesan adviser for work with children and families in Gloucester.

, Dr Millar will build on the success of the Archbishops' Council's Weddings Project and lead the development of similar projects focusing on ministry following the birth of a child and the other on ministry after bereavement.

Appendix 5 1 of 6 pages

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when they have there child baptised they are doing something out of the ordinary What are they doing? Why are they doing it? Important of symbols; candle and water Significance of people Potential and gift Its a christening everything on the high street to people its a christening Its a christening and a baptism; during the christening the baby will be baptised, as in wedding you will be married Baby matters, it overwhelming absolutely incredible weird feel you wont feel about anything else “You hope that the world isn't really changing for the worse but I fear that it is you worry about the world your bringing the child into the wider issues which you have no control over”. Church calls it evil making right choices Language used protection blessing thanks right path good When you have little one you do think more about being part of a community need to belong Sense of connection, celebration and party belonging family, community what wrong being with your friend its fantastic Jesus said I am no longer calling you servants your my friends Faith Matters How much does it matter “you don't think about religion but when you’re further down and thinking about your own child, you think about the religious role”. “maybe I do believe in something, I just don’t know what...its just not what the church says” “I don't believe in the bible but I do believe in something” Putting on the right path to enable them to make good choice Pram face “Hypocrisy and ignorance: I’d feel hypocritical, as this is the part I want not the rest”

Appendix 5 2 of 6

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What matter on the day Godparents no=umber one priority 91 percent Candle Water Blessing Gown No words mentioned: 80 percent were happy with words singing, crying standing at the front -‐ worried about Symbolism of candle and the water power of symbolism How we present the liturgy the vicar makes a difference Other people really matter If people only meet the vicar the more people meet with the couple the chances double families to meet other families Promise matters To me the Christian faith is about love and being kind to your neighbour and treating people with respect its the wrong terminology repenting sins is not appropriate as they've just been born. How do i pray for my baby Godparents really matter Guidance -‐moral religious friend Insurance -‐ if anything happens to me Constant -‐ alongside parents Future matter 'Christening is like a reintroduction to church as you dont go that often and you're not that involved' Follow up so important follow through not good at doing that. a gift -‐ child baby sock, put it on a notice board, everytime you see the sock pray for the child children in the family worldwide children its giving permission to pray. 30 June 1 July Hinckley island hotel What culture is happening all ages together Multigenerational worship Difference between war, national service, women not in the work place, Think the different kind of people in the congregation

Appendix 5 3 of 6

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No congregation is a H.U.P. Extending to children is no different Double meaning Everyone who is in our heads and hearts when we say all ...we didn't mean children Three things in our culture. Disney an Pixar film -‐ all age film good at getting all age together when you watch the night garden no stimulus for adults not designed for adults creativity Provoke -‐ adult thought Sport -‐doesn’t cater for children or change the rules you just support your team Passion Families going to church no passion but more important, if we don’t think its exciting children wont feel excited rugby into homes church into homes peer group learning sport has something really interesting to say. Museums all ages together, learning together explore together, adult learning from the children, risk taking. Culture are many things that happen all together. Crying is normal, parents tense believing that God said let there be silence Psalm 8 out of the silence the woe and avenger God is the god of loud noises and silences Toddlers touch feel sniffing licking it eating it, exploring people parent’s eyes Sell children short in our churches. Multi sensory toddlers as spiritual beings Model the unconditional love of God Not there as entertainment remember for children play is what they do. Stewardship for play Children 7 thinking and doing enhances thinking. Structure Pattern Repetition in all age worship Liturgical opening nice to see you to see you Liturgical ending keep identical Referenced to football match Ritual important Words of belonging Play-‐school window structure can take you different places Repetition -‐ means it doesn't have to be too wordy Say after me How can I join in this if I can’t read? Learn a text by heart.

Appendix 5 4 of 6

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Develop base level and expand from it so its different for all not just one person The shape of worship get over myth that good and short is good if children are engaged it can e long We gather -‐ -‐ we say sorry never omit children lives are mucky and messy and know there is wrong in the world. Definition of fun -‐ engaged with you’ve taken me not entertainment but space to worship god WE listen -‐ to gods word and explore it together through song as well and then respond song prayer words of the creed. We respond -‐ we celebrate we go out into the world Mystery and wonder allow children to be awe struck Multi -‐ sensory Multi-‐space using space creatively People of Ashby -‐Paul’s letter about many gods Gospel reading -‐ proclaim the gospel do it without reading my memory Inject energy Inject drama Processions -‐ using different voices Dramatic readings Rehearse. Use silence and voices Bauble -‐ how we distort things other people, Use pulpit windows door See light and dark -‐-‐ Incense or scented candles

Appendix 5 5 of 6

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Scented rose petals -‐ represent their prayer never ask people to write prayers God listens to the heart god doesn’t read.

Children are allergic to hand holding palm touching Close eyes push feet into ground to pray how many the years the church Use the building Taste -‐ Prayer activity Florist ribbon Green ribbon -‐ walker God’s creation God’s world earth White ribbon -‐ new beginnings new babies, gods peace and love in the world Gold ribbon -‐ joyful happy times leisure industries those Red ribbon -‐ love pray for those hurting All under the cross of Jesus take a message of hope into the world. Sixth sense imagination Beth Neilson chapman music Lord's Prayer in aramaic singing Story telling Universal themes -‐ strength of story gift box coloured scarfs colours work on multi levels universal themes friendship love winning losing doubt self doubt falling out with friends Mothering Sunday speak first to adult -‐ not a child otherwise adults switch off thinking its just for children.

Finished 3:36 pm

Appendix 5 6 of 6

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Interview Research Results

Below are the three key areas that the interviews covered 9 Team ministry members

interviewed of which 5 Ordained (2 non stipendiary) and 4 Lay Ministers ( 2 full time jobs, 1

retired but works for a charity covering 7 seven churches ( 2 in a Market Town, and 5

surrounding village Churches)

1. Ascertain if their training included children and family work including their understanding

of child development and play

2. Establish if any teaching has taken place in sermons or within baptism visits regarding the

importance of parents teaching the Christian faith in the home within the last year.

3. Determine if training courses take place on Christian parenting within the team

ministry?

1. Training on Children and Family

2. Teaching in sermons & Baptism visitis on parenting

3. Run Courses on Christian Parenting

Regularly

Sometimes

Rarely

Yes

No

Appendix 6

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Small Focus Group Research Results: What influence have your parents had on your Christian Journey?

6 young people; aged 18 and 19 years old and attend church regularly. The chart shows if each young person had a mum or/both dad and if there was none/ one/two parents that were Christian.

Young Person’s Family Home Structure.

Young person 1 Young

person 2 Young person 3 Young

person 4 Young person 5 Young

person 6

Mum

Dad

Christian Parent

2 Parents

2 Christian parents

1Parent

Table 1 of 7

Appendix 7

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Was faith discussed in the Home? Yes by both parents is 50%

sometimes by one parent is 33%

Yes by one parent is 17%

No is 17%

Table 2 of 7

Positive aspects: Boundaries, Care for one another, no rude language, parents good role model. Peaceful home, forgiving. together at mealtimes important.

Negative aspects: No sport on Sunday mornings , Up early on Sunday mornings. Busy parents at church. No talk of God at home. Embarrassed about church amongst school friends when 11, 12 of age.

Was faith optional when growing up?

No not until I was over 13 3persons

Yes, it was my choice 2 persons

Faith wasn’t an option at home 1 person

Table 3 of 7

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Were you as a family part of a faith community -‐ Church?

Yes 5 Persons

No 1 Person

Table 4 of 7

Grace

Bible Stories

Revlecting on Sunday Club

Asking questions

Prayers

How was Faith Practiced in the Home?

HOME

Table 5 of 7

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How are your parents still an inLluence?

They are not

Challenge my actions

pray for me

encourage to participate

include me in Church events

Ask my views

Table 6 of 7

How has parental discipline affected your view of God

God is Father and Mother 3 likes

Protector 1 Likes

Rescuer 0 likes

Love 2 likes

shows the way 1 likes

Not really thought about that concept 1 liked

These are the suggestions they came up with. They then chose two that they liked most.

Table 7 of 7

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Piaget’s Stages of cognitive development Stage Characterised by Sensori-‐motor (Birth-‐2 yrs)

Differentiates self from objects Recognises self as agent of action and begins to act intentionally: e.g. pulls a string to set mobile in motion or shakes a rattle to make a noise Achieves object permanence: realises that things continue to exist even when no longer present to the sense

Pre-‐operational (2-‐7 years)

Learns to use language and to represent objects by images and words Thinking is still egocentric: has difficulty taking the viewpoint of others Classifies objects by a single feature: e.g. groups together all the red blocks regardless of shape or all the square blocks regardless of colour

Concrete operational (7-‐11 years)

Can think logically about objects and events Achieves conservation of number (age 6), mass (age 7), and weight (age 9) Classifies objects according to several features and can order them in series along a single dimension such as size

Formal operational (11 years and up)

Can think logically about abstract propositions and test hypotheses systemtically Becomes concerned with the hypothetical, the future, and ideological problems

Cited

http://www.learningandteaching.info/learning/piaget.htm 03/03/2014

Appendix 8

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Appendix 9 A JOURNEY OF RINGS

Westerhoff identifies four “rings” that an individual passes through on his or her journey of spiritual development. Adapting Westerhoff’s terminology a bit (79-‐103), the rings may be called experiencing, joining, searching, and owning styles of faith (fig. 1). Here are some brief definitions of each step of growth.

Fig. 1

• The center circle is experiencing. This stage is linked to childhood, and the key is for children to experience the faith community as a place where they feel loved and accepted. {

• The second circle is joining. This is a stage in early adolescence and is a time when the young person looks to belong to a faith community and to join “God’s family.”

• The third circle is searching. This stage corresponds to later adolescence and the natural shift in intellectual capacity. To use Piaget’s terminology, one moves from concrete to formal operations. Adolescents are questioning their experience of faith, the church, and what they have been taught, as well as the experiences of others.

The fourth circle is owning. This is a stage during adulthood when the person makes a decision to believe and personalize what they have been taught as a child. This person is now believing because they want to. http://www.directionjournal.org/issues/gen/art_1057_.html

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