The past year has been challenging to say the least. The Covid-19 pandemic has changed our lives and our ministries, but we have also learned some lessons about what is truly important in youth ministry. Many of us are looking towards a relaunch of our youth ministry, because we cannot just go back to doing what we have always done. Leaders from Holston, East Ohio and South Carolina Annual Conferences have come together to create a coaching program to help youth leaders rethink, refocus, reimagine and relaunch ministries. The cohort is set up to include four group coaching sessions and in between the group meetings there will also be individual coaching sessions. This podcast shares some insight into our thoughts on reframing ministry post pandemic as we discuss rethinking, refocusing, reimagining and relaunching ministry.
Please fill out this form if you are interested in joining a cohort:
On the anniversary of the day our world began to shut down, I invited some of my crew to talk about what we have learned, how we survived and who we have become during this past year. We also begin the discussion about moving forward. The other lesson we share in this podcast is the importance of finding your “crew” to journey with you. No matter your profession, we have all been called. You crew shares in the call and supports you through it. Find your crew! It makes things like a pandemic way easier!
This book emerged during a time we were all reeling and trying to find our grounding in ministry. There are 26 chapters written by 26 different authors that cover everything from historical and theological encouragement to issues to think about, missteps and learning and what we are trying. Here are some of the words that inspired me and some of my thoughts and reactions. I have also included a few of our Regional Coordinators’ reviews.
On page 29, Dr. Andrew Root writes, “At this time, Youth ministry needs to be exposing young people to stories of people in their church communities who have found God in moments of long and loss, of hope and hardship.” This is a perfect example of a way to create community between our young people and older congregational members. Why not invite these members to share these stories either on a live Zoom or recorded to share with your teen/young adult small groups? How can you do this very thing in your groups? What ideas do you have to create community and connection between generations?
“Loneliness & Human Connection” is the title for Chapter 3 written by Crystal Chiang. This is a vital topic. While Generations Z and Millenials continue to isolate themselves from face to face interactions, this pandemic has only amplyfied this problem. Chiang says that youth leaders need to reimagine how, when, where and why teenagers gather. (p. 34) We know that teens gather in places where there are others teens, this isn’t anything new. However, how can we create places and spaces for these gatherings given our current climate?
Sam Halverson, in Chapter 5, talks about teens as the treasures of our churches. He says, “[W]hen we refuse to use our young people, we miss out on enjoying the investment.” (43) Online worship is a perfect time to invite teens and young adults to become involved. Something as simple as recording themselves readhing scripture, sharing their gift of music or sharing their stories and all be incorporated into the online worship experience. Don’t miss this opportunity to engage them in the life of the church, even now during this pandemic. How are you giving teens/young adults opportunities to serve?
Chapters 8-14 make up a section of the book titled, “Missteps and Learning.” These authors remind us to give ourselves grace as we begin to navigate ministry during this unprecedented time. In fact, one of my favorite quotes comes from Kevin Libick on page 61, “Don’t focus on what you can’t do, focus on what you can do.” It is important for us to redefine success based on our values, on input not output. Celebrate all students, not just those who are showing up. Focus lesson production and more on connection. The one complaint I received constantly was the lack of time students had for church. Now they have more time, but we can’t be physically together the way we are used to. But there is no reason you can’t connect. How will you change the way you define success in ministry?
The final chapters share some great ministry ideas that have worked for some. Everything from a Late-Night Talk Show to a Virtual School Study Hall and rethinking Confirmation. All these ideas motivate us to rethink ministry in our own context. What have you tried that has worked, even for a short while? Are there other attempts that didn’t work?
Mark Oestreicher’s book has come at an important time as we are all searching for ways to continue youth ministry during this disruption. It is a quick read with several different voices that inspires us to move forward in new ways to spread the gospel message of love and grace to our teens while creating community.
BookReviews: (From Regional Coordinators. 1-5 pizza slices, 5 being the highest.)
🍕🍕🍕🍕”This book is such a timely, relevant resource that is so needed in what is surely a season of disruption! Loved the great, practical advice, stemming from both losses and wins, coming from youth leaders who have been serving in this season and know the struggle.” Chasity Opphile, Regional Coordinator
🍕🍕🍕🍕”Full of practical steps,Youth Ministry in the Season of Disruption includes a slew of ideas that will both encourage and inspire any youth leader as they face the continued uncertainty of ministering to teens in the covid age. More importantly, this book reminds any leader that they are not alone in their pursuit of hope, navigating with care the frustration and lament wrought by a global pandemic. General Editor Mark Oestreicher assembles a variety of unique voices who provide innovative insight and timely truth. It’s a breath of fresh air that just might assist in the needed transformation of student ministry in the 21st century.” Tim Beck, Regional Coordinator
EEK! Here we are, already in the Advent Season, and we are tapped out. If you are still searching for something to do with Children, Teens or Family Ministries for Christmas Tide or after the New Year, we share lots of ideas on this podcast. Below are a few links of resources that we discuss. If you are not connected with anyone in a network to share ideas, please send a message. If you have some great ideas, please share in the comments. This will become a resource where we can send people to who are looking for ideas. We need to lean on one another as we lead during these unprecedented times!
We can’t tell the future, but we do know that we are not “going back to normal” once we are on the other side of this pandemic. A few youth leaders talk about what they see as the future of Youth Ministry, post pandemic. The key to all ministry is relationships. This was true pre-pandemic and it will hold true post-pandemic. As we move through this time of social distancing, be creative on creating community and keep an open mind on the definition of “community.” It is time youth leaders focus on relationships and discipleship and less on programs. We know that we can become “zoomed out.” Our students, after a long day on the computer for school, don’t want to be back on in the evening for youth group. This is difficult and requires us to be creative. This creativity is what needs to carry us into our time post-pandemic. Whatever you decide, leaders, do not simply think you are going to go back to what you were doing before. We are all changed people from our experiences from this pandemic; therefore, there will be a new norm. Our lives will be different and ministry will be changed.
We are talking about the effects of the quarantine in our lives and how relying on technology has impacted has changed ministry. This discussion also addresses how we will live into the future given these experiences. This particular podcast does not specifically address youth and young adult ministries, although it does affect these ministry areas.
We have been forced into using technology in new and exciting ways, but we miss gathering face to face. How will this change our future in ministry? While we may not have all the answers, offer some interesting questions that churches should be asking themselves.
How have we changed our definition of “community”?
Who have we reached while social distancing?
How can we make the worship experience more engaging?
How can we get more people involved in the worship experience? (beyond the pastor and musicians)
What do we want to continue after the quarantine?
What risks have we taken?
What successes have we encountered?
What improvements do we still need to make?
Ultimately, we have all been changed because of this quarantine. “Going back” is not an option for the church. We must figure out how we will lean into tomorrow taking all that we have learned with us as we serve our communities and engage others in our worship and discipleship experiences.
Judas was the one who betrayed Jesus to the Jewish leaders. He had a key role in the story of the arrest and eventual crucifixion of Christ. Was Judas a pawn in this event? Was it free will or predestination? What if he had made a different choice? We dive into these questions and more in this podcast.
Scripture Readings: John 13:21-30 and 17:6-19 (focus v12)
Do you think everything happens for a reason? What situation could arise where this idea may be damaging to a person?
How do we answer that same question from the framework of our faith?
In the gospels, there is some suggestion that Judas was “used” in order to accomplish a greater purpose. What is your reaction to that?
Do you think God uses people to accomplish certain purposes?
How do we understand the relationship between free will and God’s will?
Can you think of other stories in the Bible in which it seems that people do/don’t have free will?
How does this help/change your perspective on your own life?
We spend a lot of time as humans wondering and talking about afterlife. There have been movies and books created to offer renditions of what things may be like after our time on earth is done. But what does the Bible say? What do you think? Take some time to listen to the podcast and read some scripture, and see what conclusions you draw.
Scripture Readings: Matthew 25:31-46; Luke 16:19-31
The afterlife is a matter that concerns and interests Christians and, frankly, most people in general. Why do we suppose that is? How important is the idea of the afterlife to people’s understanding of Christianity?
What does the passage from Matthew seem to suggest about the afterlife? Is that Jesus’ central concern?
There are many images of hell, most of them from literature and other non-biblical sources. Regardless of how we envision it, what do we do with the idea of eternal punishment? How does that square with God’s character?
Similarly, most visual renderings of heaven come from non-biblical sources, and scripture does not paint a single, uniform picture of heaven. What are some of the ways that people define and understand heaven?
Is it possible that, through God’s grace, everyone will ultimately end up in heaven? Why or why not?
The parable of Luke paints a picture of the afterlife in which there is clearly a positive place (with Abraham), a negative place (Hades), and interaction between those realms and the mortal world. Is this meant to be taken literally? Does the author of Luke share Matthew’s view on how these outcomes will be determined?
Does this parable from Luke suggest anything surprising about who will receive blessing and who will receive condemnation and for what reason?
Today is a holiday in the church. One that not every Christian, especially protestants, observe. It may be one that seems a bit different, even a little odd. And even if we understand it, we may not know the history. This blog and podcast should help you as you reflect today, preparing for the Lenten season.
Scripture Reading: Matthew 6:1-21
History of Ash Wednesday
The liturgical use of ashes originated in the Old Testament times. Ashes symbolized mourning, mortality, and penance. For instance, in the Book of Esther, Mordecai put on sackcloth and ashes when he heard of the decree of King Ahasuerus (or Xerxes, 485-464 BCE) of Persia to kill all of the Jewish people in the Persian Empire (Esther 4:1). Job repented in sackcloth and ashes (Job 42:6). Prophesying the Babylonian captivity of Jerusalem, Daniel wrote, “I turned to the Lord God, pleading in earnest prayer, with fasting, sackcloth, and ashes” (Daniel 9:3). These Old Testament examples evidence both a recognized practice of using ashes and a common understanding of their symbolism.
The early Church continued the usage of ashes for the same symbolic reasons. Tertullian (c. 160-220) prescribed that the penitent must “live without joy in the roughness of sackcloth and the squalor of ashes.” Eusebius (260-340), the famous early Church historian, recounted in his The History of the Church how an apostate named Natalis came to Pope Zephyrinus clothed in sackcloth and ashes begging forgiveness. Also during this time, for those who were required to do public penance, the priest sprinkled ashes on the head of the person leaving confession.
In the Middle Ages (at least by the time of the eighth century), those who were about to die were laid on the ground on top of sackcloth sprinkled with ashes. The priest would bless the dying person with holy water, saying, “Remember that thou art dust and to dust thou shalt return.” After the sprinkling, the priest asked, “Art thou content with sackcloth and ashes in testimony of thy penance before the Lord in the day of judgment?” To which the dying person replied, “I am content.” In all of these examples, the symbolism of mourning, mortality, and penance is clear.
Eventually, the use of ashes was adapted to mark the beginning of Lent. The ritual for the “Day of Ashes” is found in the earliest editions of the Gregorian Sacramentary which dates at least to the 8th century. Since the Middle Ages, the Church has used ashes to mark the beginning of the penitential season of Lent, when we remember our mortality and mourn for our sins.
Traditionally, the palm branches from Palm Sunday of the previous year are used to create the ashes. This is intended to suggest that even the jubilant crowds on Palm Sunday were ultimately at least partly complicit in Jesus’ death. While the literal truth of that is questionable, the fact remains that even the most faithful Christian still sins and falls short.
Scripture Reading: Matthew 6:1-21
‘Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. ‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. ‘And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
‘When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.
‘Pray then in this way:
Our Father in heaven,
hallowed be your name.
Your kingdom come.
Your will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And do not bring us to the time of trial,
but rescue us from the evil one.
For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.
‘And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. ‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
When you attend an Ash Wednesday service (or when you have in the past), what is the tone or mood of the service? What are some memorable moments in the Ash Wednesday liturgy?
Mourning, mortality and penance are not exactly concepts we discuss every day.
What do we make of this idea of mourning for our sins?
Is there value in remembering our own mortality from time to time?
What is the purpose of penance? Is that a helpful concept for us?
Many folks eliminate a food or habit during Lent. Others try to adopt a spiritual practice (or discipline) during that time. What is the purpose of that exercise? Why might we choose to make such a change during Lent?
In the Catholic tradition, confession is offered to a priest. In the book of James, it is suggested that we should confess our sins to one another. Many churches have a moment of confession in their service, and it is a part of the United Methodist communion liturgy. What is the purpose of confession, and does it help anything?
We generally think of shame as being a negative thing, but the idea of shame is sometimes associated with Ash Wednesday. Is that helpful? Is there a better way of naming it?
What is repentance? How does it relate to all these other things (confession, shame, penance, etc)?
How might this passage from Matthew help to orient us for the season of Lent?
Jesus talked much about power dynamics, money and violence, but yet those topics are not things we tend to discuss in church today. It’s interesting to look at 1st Century Palestine to see the similarities and difference of the time when Jesus walked the earth.
Scripture Reading: Mark 1:1-14 & John 1:1-14
As readers of the gospels, there is much we often overlook about the time in which these books were written. First century Palestine looked very little like the modern world, although we might stumble upon a few similarities. Bear in mind that both women and children were still considered property. Male children became “human” at a certain age when they passed into adulthood and were counted as citizens.
The entire New Testament must be understood as a Jewish writing. Jesus was born into a Jewish family and was, himself, Jewish. Even as the books of the New Testament were being written, after the life of Jesus, the authors were writing to the Jewish community to impress upon them the importance of Jesus. While there is plenty of talk about Jews and Gentiles, it would be quite some time (a couple hundred years) because Christianity would come to be understood as a religion separate from Judaism.
The temple in Jerusalem was the central (and “authentic”) place to worship. Jewish people were expected to travel to Jerusalem annually (or as often as possible) for Passover, and the Sadducees were the resident religious leaders at the temple in Jerusalem. However, since the Jewish people were scattered, there were also synagogues (sort of like local churches), led by Pharisees. Jesus appears in a number of synagogues but (at least in the synoptics) visits the temple in Jerusalem only at the end of his early ministry.
King Herod worked rather hard at ingratiating himself to the Jewish community. He married into a Jewish family. He restored and improved the second temple (can explain) in Jerusalem. However, he was a brutal leader who held none of the values that the Jewish people theoretically observed.
The Roman empire was in charge, and they had a comfortable collaboration with Jewish religious leaders. As long as Jewish people behaved themselves, so to speak, they were permitted to worship and carry on relatively unscathed. However, this was not the vision that Jewish people had for themselves. They desired to be, once again, a proud and independent nation, not a people subjugated and dominated by the Romans. At this time, there were many people who came along claiming to be “the Messiah.” They typically attempted a violent uprising against the Romans and this often resulted in considerable loss of life and a tightening of restrictions on the Jewish people. (See, for example, the Maccabean revolt.)
How was Jesus different from other so-called “Messiahs” who had come before? What were the people expecting? Does this help us understand anything about how they responded to him?
Talk about the notion of the Roman Empire and its values. What do we make of the fact that Jewish religious leaders had quite a good arrangement going with the Romans while everyday people found it to be oppressive and something from which they wished to be “freed.” Does this remind us of anything in our own time?
The US has often been called the new Roman Empire. What does we make of that?
We do not typically think about the issue of violence when we talk about Jesus and the gospels. But much of the difference between his ministry and the prevailing will of the Romans had to do with the exercise (or non-use) of violence. Where are we with the issue of violence today?
Our scripture readings today are from the beginning of the two gospels that do NOT have birth narratives. How do the authors of Mark and John introduce Jesus? What do they want us to understand about him?