Youth Ministry Research Papers - Academia.edu (original) (raw)

"If our church doesn't get more young people soon, we're going to die," blurted the head deaconess during my pastoral interview. I looked around the room at the dedicated group of 60- and 70-year-old church leaders. I respected their... more

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- Youth Studies, Leadership, Youth Ministry, Empowerment

This chapter presents a reflection on the possibilities of social media as a tool for forming community among young Catholics, departing from a case study of Dutch youth participating in the 2011 World Youth Day in Madrid.

- by Anton ten Klooster
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- Youth Ministry, Social Media
- by Cory Seibel
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- Mentoring, Youth Ministry, Intergenerational Ministry
- by Cory Seibel
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- Religion, Sociology of Religion, Youth Ministry, Intergenerational Relationships

In light of the current racial tensions, statues have become a locus for protest, as evidence of historic racism emerges. In Poole, UK, the sculpture of youth ministry "hero" Robert Baden Powell has been removed, having been targeted. We will explore several ideas related to the hero construct, asking if and how youth ministry can boast of heroes. Is the youth minister role predicated on the heroic form? The paper contributes to building a better narrative to frame the hero for the Body of Christ in its work with young people.

- by Andy du Feu
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- Youth Ministry, Pauline Theology, Youth, Church Leadership & Ministry

Missional communities have been demonstrated as a possible model for church-based youth ministry in both the UK and the US, but few Australian churches have embraced this as a possibility. In line with the growing missional literature, this paper will explore the theological groundings for such a model, practical reflections from current practitioners in this area, and the cultural challenges of implementing this model in Australia. A model of youth missional communities will be presented that, unlike many others, can be used in a variety of different contexts and denominations throughout Australia, and rightly encourages a focus on gospel contextualisation, discipleship, and joining in the mission of God.

- by Bree Mills
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- Youth Ministry, Missional Ecclesiology, Missional Leadership, Missional Church

Review and practical application.

- by Elizabeth Tamez Méndez
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- Psychology, Developmental Psychology, Youth Studies, Leadership

La presentazione affronta la storia carismatica dell'Oratorio salesiano nelle seguenti fasi di sviluppo:
1. Antecedenti di un Oratorio Festivo
2. Esperienza fondativa dell’Oratorio Festivo a Valdocco
3. “L’oratorio annesso” al collegio salesiano
4. L’oratorio quotidiano in sviluppo durante la stagione dei Congressi
5. L’associazionismo e gli oratori nell’epoca fascista
6. La crociata catechistica negli oratori e le sue influenze
7. Cambiamenti del Vaticano II
8. Oratorio e Centro Giovanile tra progettazione e animazione dei gruppi
9. Oratorio postmoderno del terzo millennio
10. L’oratorio del futuro…
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La presentazione in prezi si trova qui: https://prezi.com/vmq3mcuj9awd/?token=c0c10f93d80b6109180bf3413cb6bb5c5d5f66aee663a0367c4b4a61ce3fa9e8&utm_campaign=share&utm_medium=copy

- by Michal Vojtáš
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- History of Education, Youth Ministry, Oratorio, Don Bosco

Vision: Young People who remain in Jesus in fervent prayer. Mission: Prayer Ministry exists to provide a source of inspiration for young people that will lead them to have a sincere prayer life and a closer relationship with Jesus.... more

- by Petronio M . Genebago
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- Prayer, Youth Ministry

La presentazione sintetizza e sviluppa ulteriormente il pensiero contenuto nella pubblicazione "Progettare e discernere". La novità di questo modello di progettazione risiede non solo nella metodologia tras-formativa proposta in cinque tappe – situazione descritta, interpretazione comunitaria, vocazione accolta, visione sperimentata, progettazione operativa – che affondano la loro radice profonda in un momento decisamente spirituale e vocazionale, ma soprattutto nella pressante richiesta di passare da una "progettazione virtuale per obiettivi nominali" ad una "progettazione virtuosa dei processi". Colui che progetta virtualmente in genere decide in maniera verticistica e unilaterale ciò che vuole e poi cerca una collaborazione solo esecutiva da parte degli altri membri della comunità; chi invece progetta virtuosamente sa che ognuno ha i talenti da offrire e quindi cerca sempre una corresponsabilità a tutto tondo da tutti i membri della comunità, perché la migliore idea può venire da qualunque membro della comunità. L’idea di fondo risiede nel fatto che non esiste progettazione educativa e pastorale senza una comunità di fede, che viva quotidianamente alcune virtù personali e altre pro-sociali ben precise: dal punto di vista individuale la fedeltà creativa, il discernimento personale e la coerenza operativa; dal punto di vista comunitario la generosità sistemica, l’accompagnamento generativo e l’integrazione sinergica. Lavorare personalmente e comunitariamente per crescere in ciascuna di queste virtù, verificando con verità dove le cose vanno già bene e dove invece abbiamo bisogno di autentiche conversioni, è un compito ineludibile per ogni comunità educativa che progetta insieme. Il modello è poi esemplificato con degli esempi della progettazione condivisa con la comunità educativa del Borgo don Bosco di Roma che include le aree dell'oratorio, del centro di formazione professionale e dell'area sociale attorno al progetto Rimettere le ali.
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Presentazione in prezi: https://prezi.com/view/ZEa5v9Dddqz19uo7YUlD/

- by Michal Vojtáš
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- Transformative Learning, Curriculum Design, Character Education, Youth Ministry

In this paper I narrate an image of youth work as it encountered across these islands which show that it owes more to its historic relationship with Christianity than it often recognised.
Starting with youth work’s foundational moments in the Christianised social landscape of Victorian Britain I present a narration of youth work’s journey to the present.
To provide us with a lens through which to view this journey I have adopted Alasdair MacIntyre’s and Michael Foucault’s idea of translation. That we all narrate our social worlds in a particular language; In Victorian Britain that language was Christian, in a modern United Kingdom that language is secular. To move from one language to another youth work’s language has undergone a series of translations. While these translations have reshaped youth work they also continue to influence it. Youth work owes more to having been Christian than it recognises.

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

- by Donald Wallenfang, OCDS, PhD
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- Religion, Comparative Religion, Sociology of Religion, Philosophy

Most protestant churches have operated in age segregated ways rarely mixing age cohorts. Specialized age segregation is typical for many institutions. This paper to discuss, define, and explore intergenerational ministries. Research includes interviews conducted at Evangelical Covenant Church. Interviews to discover attitudes and interest in possibly moving toward becoming a more age integrated community.

La actual mentalidad postmoderna y los acontecimientos que estamos viviendo a nivel planetario, han revelado que nuestra praxis educativo-pastoral tradicional no está siendo del todo significativa. Es por ello que se requieren de nuevas formas de proyectar y discernir, que operen bajo paradigmas transformacionales más que transaccionales, superando la “Gestión por Objetivos” por una “Gestión Integral y Transformadora”, que considere no solo el logro de los objetivos, sino que también el proceso y a las personas involucradas. Por medio del análisis de los desarrollos en las ciencias organizacionales de las últimas décadas y de criterios pedagógicos en la tradición salesiana, se exponen cuáles son los requisitos antropológicos, los momentos metodológicos y las virtudes necesarias para este tipo de gestión, los cuales deben estar en consonancia con las lógicas del Evangelio y con las del pensamiento sistémico-transformacional profundo, de tal forma que se supere la lógica de la eficiencia inmediata y que promueva un proceso trasformador con impactos significativos a largo plazo.

- by Michal Vojtáš and +1
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- Youth Ministry, Transformational Leadership, Educational management and leadership, Project Managment
- by Doug Potter
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- Teaching and Learning, Christian Education, Youth Ministry, Christian Apologetics

This dissertation seeks to provide a solution to the declining Evangelical influence in the United States, particularly among Generation Z. The rise in number of those who do not subscribe to a particular religion (“nones”) has doubled in the last five years even amidst a steady church attendance and participation in religious activities. The popular Evangelical evaluation of this problem includes the idea that the cause is a lack or an insufficient amount of theology taught and learned. The popular response has been to increase theological knowledge churches and other places of learning. I am proposing, however, given the post-modern structures and commitments in our culture, that exclusive cognitivist solutions no longer work and something else must take its place. Research shows that theory and practice are both essential pedagogical tools for learning. This general principle is true and applicable, not only in secular settings, but in sacred settings as well. So, to inculcate a strong, flourishing, and God-honoring faith, Christian leaders must commit to deploying this theory-practice pedagogy aimed at Generation Z who happen to already be predisposed to accepting it.

- by Harry Edwards
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- Sociology, Theology, Youth Ministry, Pedagogy

One of the strongest intuitions that underlies Don Bosco’s pedagogical approach is the importance of being present among young people. A salesian educator should be present in places where young people live and must be involved in their world. Education is not first of all a matter of technique and useful tricks, but requires a real and authentic presence. The educator is approachable: at the playground, in living space, in class, during study and recreation. The happiness of young people and their lives do not leave the educator indifferent. He shows a vivid interest in their life. In the letter from Rome of 1884, Don Bosco clarifies that a true tangible educational presence makes the difference for young people and contributes to a climate of pedagogical growth. Above all, the places where Don Bosco met young people of his time are very different from places where young people meet today. The world of the young is in continuous evolution. They move easily in the virtual world, which has a great ‘realistic’ value for them. Whilst our situation is different, we are still faced with the same challenge: how can we be present today in these worlds. Walking together along the various paths of young people. What can our presence be in the different worlds in which young people move? How to live today the presence that Don Bosco integrated in his pedagogical approach? These are the key questions in these days of study.

- by Michal Vojtáš and +1
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- Educational Research, Youth Ministry, Online Learning, Salesian Education, Spirituality

La presentazione offre sommariamente il concetto dell'amorevolezza e dell'assistenza nel pensiero di don Bosco e presenta un'attualizzazione del assistenza salesiana elaborata da Herbert Franta da un punto di vista psicologico. Letture di riferimento:
PIETRO BRAIDO, Prevenire non reprimere. Il sistema educativo di don Bosco, LAS, Roma 2006, pp. 288-304;
HERBERT FRANTA, Assistenza come presenza attiva dell’educatore, in JUAN VECCHI - JOSÉ MANUEL PRELLEZO (Eds.), Progetto educativo pastorale. Elementi modulari, LAS, Roma 1984, pp. 206-218.
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La presentazione in prezi: https://prezi.com/p1k87usmqng8/?utm_campaign=share&utm_medium=copy

El artículo se aproxima al tema de la pedagogía salesiana de la elección y de la vocación desde tres niveles. El punto de partida es la síntesis de algunos cambios fundamentales de la pedagogía salesiana de la vocación ligada a las exigencias y a los cambios del post- Concilio Vaticano II. En el segundo nivel se delinean algunos principios pedagógicos que se refieren a la experiencia fundamental de don Bosco, a la historia de los efectos de las opciones post- conciliares y a algunos desafíos del contesto post- moderno. En fin, el tercer nivel del aporte concretiza algunas propuestas ligadas a los principios pedagógicos salesianos y a los procesos de proyección educativo-pastoral en clave transformativa. (Traducido en español por P. Luis Timossi, sdb y P. Manuel Pérez, sdb).

Scarcely anything influences today's young generation as intensely as global and digital developments. Confusing real places in everyday life and virtual places in online communities leads to an acting out of their hybrid identity in the context of globalisa-tion. These new opportunities consequently create new, often ambivalent, forms of identity in adolescents. Thus the boundaries between the virtual and the real world coalesce, the two can no longer be separated. What significance does spirituality have for this generation? How can youth ministry react? This article aims to link the intersection of globalisation, digital networks and virtual reality with the spirituality of adolescents, and to find out what a contextualisation of a Christian youth ministry could look like in these intersections.

- by Tobias Faix
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- Theology, Youth Studies, Digital Media, Contextual Theologies

Le dispense propongono 28 letture che partono dal Trattatello di don Bosco del 1877 fino agli aggiornamenti della pedagogia e pastorale giovanile salesiana attuali. Le dispense tentano di equilibrare l'approccio alle fonti di don Bosco con gli studi storici, pedagogici, sociologici, formativi, pastorali e organizzativi. Indice:
Unità I – SISTEMA PREVENTIVO
Giovanni Bosco – Il Sistema preventivo nell’educazione della gioventù
Michal Vojtáš - Evoluzione del “manuale” di Sistema Preventivo (1955-1999) di Pietro Braido
Unità II – VITA E CONTESTO STORICO DI GIOVANNI BOSCO
Vita di don Bosco
Cronologia biografica di don Bosco
Unità III – PARADIGMA: PREVENZIONE
Giancarlo Milanesi - Sistema preventivo e prevenzione in don Bosco
Giancarlo Milanesi - La prevenzione nella pedagogia contemporanea
Unità IV – PRINCIPI: AMOREVOLEZZA E ASSISTENZA
Pietro Braido – Amorevolezza termine dai molti significati
Herbert Franta - Assistenza come presenza attiva dell’educatore
Unità V – PRINCIPI: RAGIONE E RELIGIONE
Pietro Braido – Ragione
Pietro Braido – Religione
Michele Pellerey – ragionevolezza, spiritualità, reciprocità
Unità VI – OBIETTIVI: BUON CRISTIANO E ONESTO CITTADINO
Pietro Braido - L’educazione del buon cristiano e onesto cittadino secondo i bisogni dei tempi,
Pascual Chàvez Villanueva - La Missione Salesiana e i diritti umani in particolare i diritti dei minori
Unità VII – ITINERARI: DOVERI - DISCIPLINA
Pietro Braido - Pedagogia dei “doveri”
Pietro Braido - Tracce di pedagogia situazionale e differenziale
Pietro Braido – Pedagogia della correzione e di premio-castigo
Michal Vojtáš – “Pedagogia dei doveri”: Dall’esecuzione dei compiti alle virtù operative trasformative
Unità VIII – ITINERARI: GIOIA - FESTA
Pietro Braido - La pedagogia della gioia e della festa
Giuseppe Morante - Per una catechesi sulla «festa»
Unità IX – ITINERARI: IMPEGNO - VOCAZIONE
Pietro Braido – Pedagogia della virtù, dell’impegno e della vocazione
Darius Grządziel – L’educazione del carattere e l’educazione salesiana alla cittadinanza
Unità X – AMBIENTE: FAMIGLIA
Giovanni Bosco – Lettera da Roma alla comunità salesiana dell’Oratorio (1884)
Pietro Braido – La famiglia educativa
Pastorale Giovanile Salesiana – Un’esperienza comunitaria
Unità XI – STRUTTURE: ORATORIO, SCUOLA, INTERNATO, OPERE SOCIALI
Pietro Braido - Le istituzioni educative
Le strutture della Pastorale Giovanile Salesiana
Unità XII – SINTESI: FORMAZIONE DEGLI EDUCATORI
Giovanni Bosco – Ricordi confidenziali ai direttori
Colette Schaumont e Carlo Loots - La formazione dei collaboratori laici

- by Michal Vojtáš
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- Christian Education, History of Education, Religious Education, Youth Ministry

Communitas: The Journal of Education Beyond the Walls; Volume 12; Austin Presbyterian Theological Seminary

L'articolo sintetizza e sviluppa ulteriormente il pensiero contenuto nella pubblicazione "Progettare e discernere". La novità di questo modello di progettazione risiede non solo nella metodologia “tras-formativa” proposta in cinque tappe – situazione descritta, interpretazione comunitaria, vocazione accolta, visione sperimentata, progettazione operativa – che affondano la loro radice profonda in un momento decisamente spirituale e vocazionale, ma soprattutto nella pressante richiesta di passare da una “progettazione virtuale” ad una “progettazione virtuosa”. Colui che progetta virtualmente in genere decide in maniera verticistica e unilaterale ciò che vuole e poi cerca una corresponsabilità solo esecutiva da parte degli altri membri della comunità; chi invece progetta virtuosamente sa che ognuno ha qualcosa da dare e da dire e quindi cerca sempre una corresponsabilità a tutto tondo da tutti i membri della comunità, perché la migliore idea può venire da qualunque membro della comunità, proprio perché lo Spirito «soffia dove vuole e ne senti la voce, ma non sai da dove viene né dove va» (Gv 3,8). L’idea di fondo risiede nel fatto che non esiste progettazione educativa e pastorale senza una comunità di fede, che viva quotidianamente alcune virtù personali e altre pro-sociali ben precise: dal punto di vista individuale la fedeltà creativa, il discernimento personale e la coerenza operativa; dal punto di vista comunitario la generosità sistemica, l’accompagnamento generativo e l’integrazione sinergica. Lavorare personalmente e comunitariamente per crescere in ciascuna di queste virtù, verificando con verità dove le cose vanno già bene e dove invece abbiamo bisogno di autentiche conversioni, è un compito ineludibile per noi che vogliamo essere una Chiesa sensibile ad uno Spirito attivo che si fa vivo e parla attraverso la vita dei nostri giovani e ci chiede di camminare secondo il Vangelo per rispondere ai loro appelli (dall'editoriale di Rossano Sala).

- by Michal Vojtáš
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- Project Management, Leadership, Virtue Ethics, Spirituality

The first annual Hispanic Youth Ministry Convocation took place earlier this year at Perkins School of Theology. The gathering revolved around the concept of “rethinking.” During the six months prior to the event, I reflected on this word and concept, and how it intersects with our ministry among the Latino community, the congregations where we serve, and more specifically, the young people whom we have the privilege of walking along side of.
First, what does it mean to “rethink”? Why is it even important to engage in rethinking youth ministry? Aren’t there enough resources, conferences, and ministry models out there already? Should we be unsettled with our current ministry approaches? What is so different in our Latino context? – While preparing the lecture, I tried to place myself in the perspective of those participating in the Convocation.
Rethink translates into Spanish as replantear. As an architect, this term and concept resonates with me. It is to bring to the drafting table, for new review and discussion, a previously resolved issue or problem; to take the blueprints or architectural drawings with an already projected building, and begin to draw a new solution or approach over that. This is precisely where we find ourselves as Latino ministers at this time in history. If we are careful to sit back for a moment, and listen to the times, to the things developing around us, these are declaring a changing reality that begs for the space and courage to rethink how we approach ministry.

- by Elizabeth Tamez Méndez
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- Latino/A Studies, Youth Studies, Leadership, Youth Ministry
- by Timothy Snyder
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- Theology, Practical theology, Critical Realism, Youth Ministry
- by Tebogo Sewapa
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- Youth Ministry

The purpose of this paper is to address the trend of declining church attendance among emerging adults by discovering what makes for an effective college-age ministry in hopes that the needs of emerging adults will be better understood and effective methods of ministering to them replicated. A review of relevant literature was conducted in combination with a series of interviews of current and former college-age ministers. The findings of this research suggest that emerging adults need a unique sort of ministry from the church which serves as a bridge between youth and adult ministries and has three key components: (1) authentic community among peers, (2) meaningful service opportunities, and (3) intentional discipleship by older, more mature believers in the church.

According to one survey, most Christian parents agree with the biblical principle that says, “Parents are the primary disciple-makers for their children (Deut 4:9; Eph 6:4).” Yet the most prevalent model for family ministry in our churches today is called the segmented-programmatic or educational-programmatic approach. This model follows the secular model of education and groups people together based upon their age and attempts to meet their needs through the work of a minister who specializes in ministering to their children’s age-specific needs. Unfortunately, this model contributes to the generation gap by making it possible for youth to have very little interaction with Christians outside their own age group. This model may also be accountable for the churchwide problem of parents who are abdicating their responsibilities to disciple their own children in favor of letting the “professionals” do it.
Three different family ministry models have emerged over the past couple of decades in response to concerns with the segmented-programmatic approach: (1) family-based, (2) family-integrated, and (3) family-equipping. It is the position of this paper that the family-equipping model is the best strategy for my home church because it resolves problems with the segmented-programmatic without creating new problems and because the model is easily transferrable. In order to defend this position, all three ministry models will be briefly surveyed, a plan for implementing the family-equipping model in my home church will be outlined, and two possible objections to the family-equipping model will be examined and answered.

Theological Reflection is a transformational process for youth ministry and using group methods can capitalise on the community created and bring about deeper understanding than going solo. This article offers insights into the power of group Theological Reflection and seeks to encourage those within leadership to empower the volunteers they lead with the skills required. It concludes by making recommendations to improve the effectiveness of Theological Reflection in our youth ministry teams.

- by Jimbo McDowell
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- Christianity, Theology, Youth Studies, Reflective Practice

In the current UK youth work climate, Christian work with young people is a growing discipline. The number of professional practitioners who operate under its banner, the volume of young people with whom it works and the body of literature which informs its practice all suggest it is developing both practically and theoretically. In this piece, I will analyse Christian work with young people through its literature. A close analysis of its writings suggests that, despite its complexity, this work operates within two distinct professional narratives; youth ministry and youth work. Having made this distinction I will focus on youth ministry, analysing aspects of its self-articulation and underpinning theories to reveal a distinctive professional narrative. These observations are not intended as pejorative judgements regarding its validity, rather the purpose in writing is to add a perspective to the youth ministry / youth work debate and create a platform for further discussion.

Partendo dalle sintesi della terza edizione del Quadro di riferimento della Pastorale Giovanile Salesiana, nella presentazione si conclude il percorso delle evoluzioni storiche di pedagogia salesiana e si richiamano i passi più importanti. I nuclei di sintesi sono i seguenti capitoli del Quadro:
- capitolo 4: Sistema Preventivo di don Bosco, un'esperienza spirituale ed educativa;
- capitolo 5: Comunità Educativo-Pastorale, fare della casa una famiglia per i giovani;
- capitolo 6: Progetto Educativo-Pastorale Salesiano, strumento operativo.
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presenzazione prezi: https://prezi.com/dogri_evfoqc

- by Adrian Gellel
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- Religious Education, Spirituality, Youth Ministry

La presentazione sintetizza e sviluppa ulteriormente il pensiero contenuto nella pubblicazione "Progettare e discernere" (https://www.academia.edu/39480939) in vista di un accompagnamento degli ambienti educativi salesiani. Il modello di progettazione affonda le sue radici profonde in un momento decisamente spirituale e vocazionale e tenta di fare un passaggio da una “progettazione virtuale” ad una “progettazione virtuosa”. Colui che progetta virtualmente e individualisticamente in genere decide in maniera verticistica e unilaterale ciò che vuole e poi cerca una corresponsabilità solo esecutiva da parte degli altri membri della comunità; chi invece progetta virtuosamente sa parte da una cultura organizzativa corresponsabile, accompagna generativamente e integra l’ambiente in processi sinergici.

- by Michal Vojtáš
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- Youth Ministry, Transformational Leadership, Educational Planning, Don Bosco
- by Peter Bedekovics and +1
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- Youth Work, Youth Ministry, COVID-19 PANDEMIC

Adapun tujuan penulisan karya ilmiah ini, adalah: Untuk menemukan peran badan pengurus jemaat Gereja Kristen Sulawesi Barat terhadap kualitas pertumbuhan kerohanian pemuda jemaat Efata Desa Salutiwo di Mamuju. Berdasarkan hasil penelitian maka penulis menyimpukan bahwa: Pertama, bertumbuhnya iman seseorang dalam jemaat khususnya bagi pemuda ditentukan oleh peranan seorang pemimpin dalam gereja khususnya peranan badan pengurus jemaat kepada pemuda. Kedua, pelayanan yang dilakukan oleh badan pengurus jemaat kepada pemuda, merupakan hal yang terpenting dari yang terpenting, maksudnya ialah karena pemuda dalam gereja merupakan ujung tombak yang akan mengembangkan dan meneruskan gereja dimasa yang akan datang. Ketiga, pemuda harus dilayani dengan baik, artinya bahwa ketika pemuda tidak dilayani dengan baik maka pelayanan yang akan di berikan kepada mereka tidak akan membawa dampak yang positif bagi dirinya dan kepada orang lain yang ada disekitarnya. Keempat, sebagai pelayan Tuhan khususnya badan pengurus jemaat harus bisa memberikan teladan rohani yang baik kepada pemuda, agar pemuda dapat mengikuti dan menjadikan BPJ sebagai panutan yang baik kepada dirinya. Kelima, pemuda harus diperlengkapi sebagai generasi muda dalam gereja untuk mengembangkan potensi yang mereka miliki tujuannya untuk ikut terlibat dalam pelayanan dalam gereja maupun diluar gereja. Keenam, sebagai pelayan Tuhan khususnya badan pengurus jemaat harus bisa melibatkan dan memanfaatkan pemuda dalam pelayanan, agar pemuda dapat memberikan potensinya kepada gereja terutama kepada Tuhan. Ketujuh, badan pengurus jemaat dapat mempersiapkan pemuda sebagai pemimpin dimasa yang akan datang untuk meneruskan dan mengembangkan pelayanan dalam gereja maupun di luar gereja.

- by STT Jaffray
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- Spirituality, Youth Ministry, Christian Spirituality, Church

Since its launching at World Youth Day 2011 as a gift of Pope Benedict XVI, YOUCAT has colored the Church, the world and young people. This 300-page book, structured in a question-and-answer format, written in a language suitable for young people, based on the Catechism of the Catholic Church, as a result of several authors and editors under the leadership of Cardinal Christoph Schönborn of Vienna, has been translated into 65 languages and disseminated in many countries as an official catechism for young people as well as a reference in many courses. Moreover, YOUCAT has now evolved into a movement that invites Catholic young people to love their faith. By following the mission statement of the YOUCAT to "Know, Share, Meet, Express", every young person could set up a YOUCAT Study Group easily, because it is not a training program, it is indeed a young adult-led discussion sharing session. The YOUCAT, next to the DOCAT, the Catholic Social Teaching for young people, can be considered as one of the most promising and effective tools of New Evangelization today. Its centers are in the making in the Philippines and Brazil. In many other countries it is actively used among larger official groups and non-official groups. The use of the YOUCAT for New Evangelization is also highly supported and wished for by many bishop conferences and the Vatican as well. This article will elaborate synergy opportunities between YOUCAT and higher education which could be a great initiative to spur the renaissance for Catholic young people systematically.

- by Willem Turpijn
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- Youth Studies, Youth Ministry, Youth Culture, Positive Youth Development

Various trends in Children and youth ministries indicate that the church is struggling to engage with and to serve children and youth effectively. This then impacts negatively on efforts to succeed in this strategic ministry. Considering the decreasing figures of church attendances amongst children and youth, it is proposed that the voices of these children and youth should be heard in an effort to find innovative ways to develop effective Children and youth ministry strategies that will address their unique needs. This article explores the experiences and perceptions of children and youth in the Presbytery of Wellington (URCSA) in an effort to think about new paradigms and new ways of doing in terms of serving children and youth.

- by Jacques W Beukes
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- Youth Ministry, Children and Youth, Youth, Children's ministry

There has been an increase of discussion and focus on matters of theological significance in the area of youth ministry. An area that remains neglected concerns the professional youth worker in Southern Africa. This focus on professional youth work has gained a great amount of urgency from the office of the presidency of Southern Africa, who in collaboration with the Commonwealth desk have prioritised the focus on youth work in South Africa. Unfortunately, the focus on the professional youth worker, the career youth pastor, within the church in Southern Africa fails to receive a similar amount of attention. The article will highlight the need to pursue a theological articulation around the office of the career youth pastor by building a practical theological argument for the office of career youth pastor. The article will address a case study of a mainline evangelical denomination regarding its theological articulation of the career youth pastor.

- by Garth Aziz and +1
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- Youth Ministry
- by Christopher Talbot
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- Youth Ministry, Christian Apologetics, Worldview.

La pedagogia salesiana sviluppa riflessioni che superano la ricostruzione storica dei contesti, delle esperienze e delle visioni originarie di don Bosco sull’educazione. La ricerca pubblicata in questo volume, proseguendo su tale traiettoria, studia primariamente le formulazioni pedagogiche delle generazioni salesiane successive e, a livello di metodo, tenta di superare la sterilità delle pure ricostruzioni documentaristiche.
L’intenzione di connettere don Bosco con le sfide educative di oggi passa per il vissuto delle diverse epoche con i loro differenti modi di pensare. Queste mentalità rinforzano alcune nuove idee pedagogiche omettendone delle altre, preferiscono alcune modalità di azione, sviluppano delle riflessioni, alcune profetiche e coraggiose, altre piuttosto piegate alla mentalità corrente o a soluzioni di emergenza. L’alternarsi dei cambiamenti comporta così un complesso combinarsi di inevitabili dinamiche pendolari tra le visioni pedagogiche affrontate nei sei capitoli:
I. Formulazioni pedagogiche della prima generazione salesiana
II. Pedagogia pratica capace di adattarsi alla società moderna
III. Fedeltà disciplinata a don Bosco educatore in tempi difficili
IV. Prima, durante e dopo i cambiamenti del Vaticano II
V. Progettazione e animazione come sintesi postconciliare
VI. Nuova evangelizzazione ed educazione per il terzo millennio
Qui il link: https://bit.ly/las-pedsal-dopo-db

- by Michal Vojtáš
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- History of Education, Religious Education, Educational Research, Youth Ministry

The authors (Albano Fernandes, Kennedy Saldanha, Ian Doulton, Lionel Braganza, Nelson Carvalho & Peter Gonsalves), as members of an international educational society called Salesians of Don Bosco, are proficient in youth work and have at various times lived and worked with young people of different age-groups, socio-economic backgrounds, creeds and cultures. This book is a compendium of practical methodologies for youth leadership culled from the storehouse of their vast and varied experiences.
Publisher: Tej-prasarini, Don Bosco Communications, Matunga, Mumbai, India.
Year: 1996, Pages: 207
Email: <tej_dbc@vsnl.net>

- by Peter Gonsalves
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- Education, Youth Studies, Youth Work, Youth Ministry

Although developed in a secular environment and on occasion said to have lost its Christian perspective this paper proffers the idea that youth (and indirectly by extrapolation community work) is an approach underpinned by a commitment to a unique educational philosophy well suited to operating in pluralistic secular environments. It is inextricably linked to the idea of positive ethical change both for the individual and their community. While not specifically ‘Christian’ this ability to be the ‘agent of change’ for many young people suggests that it has something significant to offer Christian mission. When its unique nature is extended into Christian ministry, it creates a powerful and dynamic missional tool by which young people can take ownership of the choices they make and beliefs they hold. It is distinctively suited to operating in a multiplicity of environments without losing its focus of change.

- by Allan Clyne
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- Missiology, Missiology and Mission Theology, Youth Work, Youth Ministry

This article approaches the theme of Salesian pedagogy of life choice and vocation on three levels of argumentation. The first level synthesizes the modifications in Salesian pedagogy of vocation that originate from the post Vatican II youth ministry model. The Salesian Congregation switched from a traditional " state of life " choice education to an approach spinning around unconditional acceptance and personalized planning of life. The consequences of these choices will be interpreted within a changed postmodern context where we point out the need of a new approach suitable for the needs of millennials and digital natives. The second level of the study outlines a set of permanent inspirational pedagogical principles. These are referring to the experience of Don Bosco that constitutes a base for every further update of salesian education theory. The third level offers strategic proposals for the actual education of life choices and vocation is linked to the challenges of the postmodern fluid societies; to the Salesian pedagogical principles of the past and to a transformational model of education, ministry and vocation.