My Educational Theology 9: Tying Things Together

In wrapping up my theology, I think that it is important to keep in mind the setting of my ministry—education. My ministry takes place in a school. Because of this, I need to specifically keep in mind that our primary and distinctive role as a Christian institution is to educate and train mid-adolescents. All mentoring, training, releasing and cultural relevance needs to be done in the context of education. Though it is important that we minister to our student body, our educational job in our Student Ministries Department is to provide a training extension to the biblical education that is provided at our school. In relation to the local church, it is very important to remind ourselves and our students that we are a school and not the church. This is important as it relates to partnering with churches in ministering to and training students. In relation to the rest of the school—especially the academic side of things, the training and releasing of students is important, but must be considerate of the fact that the whole reason these students are under our care is because they are in our school to study math, science, history and so on. In our ambition and enthusiasm, we must continually hold the educational mission of the school up as it’s primary mission remembering that we are servants to that mission.

In conclusion, the process of developing this theology of youth ministry has been tremendously helpful to me in making me thinking through what I do at our school; it’s theological and philosophical reasons and the practical application of all these reasons. I have found that by the grace of God, it seems there is a lot of biblical support for what we do. This I attribute to my parents, mentors, youth leaders and teachers as well as to the godly men and women who guide our school. Yet, as I have tried to refine my theology of youth ministry, it has provided me an opportunity to become more concise in what I believe, why I do what I do and how I go about it. As a person who is more driven by passion and vision than what is reasonable and normal, it is helpful to consider the why’s and the context and the application. All we do needs to have a reason, a defense and a proper place. This theology of youth ministry has helped me see how what I do fits into the overarching realm of Christian education; the raising of children; the purpose of the church and God’s plan for mankind.

My Educational Theology 8: Culturally Relevant Ministry

Finally, in regards to my theology of youth ministry in a Christian school, I believe that we must do all we can to be culturally knowledgeable and relevant as we work with the mid-adolescents at our school. To do so, I believe that it is important for those who teach the Scriptures to our students and those who are involved in the practical application side of ministry to be well studied and fluent in the current cultural trends of today’s mid-adolescents. Just as any missionary in preparation for their work in a foreign country goes through studies in the culture and language of their target audience, so to must our missionaries to our youth be engaged in knowing and understand the culture and language of our adolescents. In today’s youth culture, I believe that it is in fact more important for adults to understand and find areas of appreciation and acceptance of today’s youth culture rather than to look youthful. The best way to be culturally engaged today is to stay involved and in touch with youth culture as one increases in years. Once a person steps out of the ever changing youth culture it is difficult, but not impossible to re-submerge into their culture. It is not only important to be a student of today’s culture, but also to be immersed in it. Often today’s adults have stepped “out of youth culture” study and observe Buster and Mosaic culture[1] in order to criticize it rather than to become part of the culture in order to work with and understand and mentor today’s youth. I have observed this mostly of older Busters and Baby Boomers.

On the other hand, culture must always be filtered through the eternal and unchanging Truths of Scripture. This has been a balancing act that the church hasn’t always done well at. The tendency is to the extremes. the church has either completely pulled out of culture and been completely separate and aloof from that culture and not had an impact on that culture at all or it has completely immersed itself in the culture around it and has diluted the Truths of Scripture so that it may fit in to the culture and thereby lost it’s distinctiveness and the power of the Truth it has been entrusted with.

The Apostle Paul set an example of this when he entered into the discussion of religion and philosophy with the Epicurean and Stoic philosophers on Mars Hill[2]. Paul didn’t abandon the Truths of Scripture, but as a student of their culture and philosophy, he entered into a conversation with them using their reasoning and aspects of their beliefs to bring them to the Truth of God. In the same way, we need to acquaint ourselves with today’s youth culture—it’s influences and philosophies. We need to learn to understand things including the thought processes of this generation. Instead of complaining about the influence of media on this generation or bashing postmodernism, we must learn how to use the media to speak the Truth of God to this generation—whether it be using quotes from contemporary movies or songs that speak the Truth or understand the underlying assumptions of postmodernism well enough to use them to the advantage of the Gospel.

I believe that one of the best ways to do this is to continue to speak the Truth and to teach the Truth to our students, but also to give greater voice to the Busters who are entering the world of education and ministry. Busters have a greater understanding of today’s Mosaic generation in that Busters are the first “postmodern generation”. We also need to give full hearing to our students as they seek to live out their lives as Christians in a postmodern world. Our students think like and understand the thinking of today’s youth culture. We need to let them help us understand how to reach their own generation.

I also believe that we need to re-examine what we label as Truth. Truth is Truth and is everlasting; however, many of us and our decades or centuries old denominations and religious backgrounds have taken interpretations and preferences and moved them over into the category of “Truth”. We need to re-examine the Scriptures to re-discover “Truth”. We need to differentiate between Truth, interpretation of Truth and personal preference. Recent multi-denominational developments and movements (at least in our part of the country) has made this much easier as many churches have moved to define themselves more by what the Bible says rather than along man-made denominational settings. As this trend continues we need to encourage our students along these lines to continue the trend throughout their generation and not become imbedded in a way of doing things. Those of us who are Busters can model this as our maturing generation has tried to redefine traditional Christianity.

[1] My references to “Buster” and “Mosaic” and “Boomer” generations as based on David Kinnaman and Gabe Lyons’ book unChristian: What a new generation really thinks about Christianity…and why it matters. (Kinnaman and Lyons)
[2] Acts 17: 18

My Educational Theology 7: The Value of Youth

In Job 32 and 33, Job’s young friend Elihu waited for their older three friends to speak wisdom to Job regarding his situation. However, their words were not wise. They spouted knowledge and platitudes and “conventional wisdom”, but not necessarily the wisdom of God. As a respectful young person, Elihu waited for the older three to talk and then said this:
Surely it is God's Spirit within people, the breath of the Almighty within them, that makes them intelligent. But sometimes the elders are not wise. Sometimes the aged do not understand justice. So listen to me and let me express my opinion.[1]

Elihu was the youngest of Job’s friends, but he spoke with the wisdom of Almighty God. So too, this generation, when inspired by God in their spirits have the ability to speak life-giving truth into our world and to be used by God to change the world for His glory. This leads me to the next belief that I have in my theology of youth ministry: God highly values youth and that He created youth with certain characteristics in order to fulfill His plan on earth[2]. Throughout history, God has repeatedly used young people to accomplish His work on earth. In the circles of youth ministry, we are very familiar with the stories of young people that God has used to accomplish His will. These young servants of God include Samuel who was maybe the youngest at 9 or 10 years old; David who killed Goliath when he was 14-16 years old; Jeremiah who didn’t want to prophesy because he was too young (possibly in his late teens); Daniel and his friends who were most likely teenagers when they first arrived in Babylon in Daniel chapter 1; Mary, the mother of Jesus, who historians tell us was probably in her mid teens when she was “found with child”; and, finally, Jesus’ disciples who were probably in their late teens or early twenties. These are only to mention a few.

God values youth. He speaks highly of the strength and zeal of youth. It seems natural to me that He created youth to be a time of boundless energy, optimism, strength and seeming immortality. Youth are much less cautious than older adults and God has historically used that “reckless abandon” to accomplish His work. This is not necessarily new to those who work in the world of youth, but it is an important observation that shapes what biblical youth ministry should look like. In light of the innocent ambition of youth, we need to release our young people into God’s service. This is maybe more of a discussion of the overall idea of Christian education (whether in a church , school or home setting), but, in order for our youth (our mid-adolescents is my focus here) to do God’s work and be agents of change in their worlds like Samuel, David, Jeremiah, Daniel, Mary and the disciples, we need to lay a foundation for them so that they are amply prepared to stand for God and to serve him in whatever situations they find themselves in when they reach college. Each of these young servants of God had a definite and accurate view of who God was and what He desired and were therefore prepared to hear His call and reckless enough to have the faith to follow it. Their view of God was developed by their parents and teachers as they grew up—in their childhood/pre adolescent years. The emphasis is on pre-teen training, teaching and guidance.

For those who work with these mid-adolescents (whether we are parents, youth pastors, teachers or counselors), as we work with these young servants of God we need to challenge them to be world changers not shelter them, coddle them and try to keep them safe. This may mean sending them to public school, letting them go on missions trips, encouraging them when they want to start radical ministries or Bible studies. We need to let them love the poor and care for the environment and start prayer meetings. We need to help them understand boundaries and how to pick themselves up when they fail. We need to let them go crazy for God now because the older they get the more cautious they will be because they will have bought into this world more, have jobs they might lose, families to take care of and a lot less energy.

[1] Job 32:8-10 (NLT)
[2] My biblical research on the value God places on youth comes from an early Youth Ministry Practicum paper entitled What the Bible says about “youth” and “youth ministry” and from another Practicum paper entitled Biblical Mentoring.

What I've Found: Signs & Wonders 4 (the rest of it...)

Unusual Signs & Wonders

As the narrative of Acts unfolds we see the believers performing signs and wonders. However, on occasion some of them are given “unusual ability” to perform signs and wonders. These unusual signs and wonders are seen specifically as being given to Peter and Paul.
Only twice to we see a reference to “unusual abilities” in Acts. Once is where Peter’s shadow falls on the sick and infirmed and they are healed and people bring out their sick and informed relatives to have his shadow fall on them. The indication of the narrative is that this wasn’t a continual activity. Paul also is given extraordinary abilities in Acts 19 to the point that aprons and handkerchiefs that he touched (that touched him) where taken to heal the sick and cast out demons. Again, in all the narrative we see of Paul, only once are such unusual signs and wonders mentioned as being done through him.
The rarity of these accounts indicates to me that they are truly unusual. Yet, they happened. And, they happened, not even at a certain turning point in the ministry of the church.

Reactions

Through out the New and Old Testaments we see the same reactions that we find in Acts 2:43: awe and fear.

Awe and wonder defined….
Even as we see the words “awe” and “fear” describing the reactions to these signs and wonders, we see that the results of the awe and fear are different. I see three results to signs and wonders in the Bible: the desire to embrace what God is doing; the desire to be distant from what God is doing; and the desire to gain earthly profit from what God is doing.
1. the desire to embrace what God is doing;
2. the desire to be distant from what God is doing;
3. and the desire to gain earthly profit from what God is doing.

21st Century Church

So then, how should the 21st Century Church do about the issue of signs and wonders?

What I've Found: Signs & Wonders 3 (in the church)

In the Church

Though the Scriptures specifically describe signs and wonders as part of evangelism, we see some of the same events that we would describe as signs and wonders taking place within the church. If one has to be bound by the number of supports that Scripture gives an activity, signs and wonders in the church would be at the shorter end of the support, though I believe that a strong case can be made for signs and wonders in the church.

Where it seems evident that God designed evangelical signs and wonders mostly for the benefit of the unsaved hearer/observer, He designed “in-house” signs and wonders for the benefit of the believer in the church. Again, I see three purposes for signs and wonders in the church, note that these are not tremendously different that the evangelistic use of signs and wonders: 1) To place His endorsement on the message of a speaker (Acts ; 2) to convince the church that He is at work; and 3) simply as a ministry of love to His people.

1. God provides signs and wonders to His church as a sign of His endorsement on the message His people are preaching and on the experiences His people have.
   —Acts 2:43: the apostles are teaching the word (42) and doing signs and wonders.
   —Galatians 3:5: miracles that the Holy Spirit was doing among the Galatians were the result of believing in Jesus Christ as their Savior as apposed to their obedience to the Law of Moses.
   —Hebrews 3:3,4: signs and wonders, which apparently continued among the believers in this audience, confirmed the message of salvation.
2. God provided signs and wonders to His church as a sign that He is in a new work in the church.
   —Acts 8 & 11: tongues at the Samaritans’ and Cornelius’ conversion
   —Acts15: as Paul and Barnabas tell of how God worked signs and miracles when they were preaching the Gospel to the Gentiles.
3. Thirdly, God provided signs and wonders to His church simply as a demonstration of His love for them.
   —Acts 9:32-43: the healing of the lame man Aenaes and the raising of the beloved Dorcus from the dead.
   —Acts 20:7-9: the raising of the young man, Eutychus, from the dead when he fell asleep during Paul’s sermon and fell out of a window.
   —1 Corinthians 12:9, 10, 28-30: the gifts of healing and miracles giving to the church for the edification of the church.
   —James 5:14-15: the healing ministry of the elders.
   —James 5:16: the healing ministry of confessing our sins to one another.

What I’ve found is that not only does the Holy Spirit work signs and wonders outside the church, but also within the church. Some of the signs are similar such as the sign to the people that the work and teachings of a person or group truly is of God. They also are God’s sign of endorsement on a ministry and simply God’s ministry of love and care for His people.

Of the signs and wonders within the church, we see miracles and healings often referred to. Specific examples include the healing of Paul’s eyes; the healing of the lame believer in Lydda; and the raising of Dorcus from the dead in Joppa and Eutychus in Troas.

What I've Found: Signs & Wonders 2 (evangelism)

Evangelism

In the study of Scripture, it becomes apparent that the activities that we frequently refer to as “signs and wonders” is generally reserved to go along with the preaching of the Gospel as an accompanying signature of God’s approval on the preacher and the veracity of the message of the preacher.
According to the Gospel of Mark, while Jesus was concluding the Great Commission, He spoke of signs and wonders accompanying those who believed. Then Mark concludes in commentary by saying:

And the disciples went everywhere and preached, and the Lord worked with them, confirming what they said by many miraculous signs[i].

As the story of the new church is written in Acts, we see the author, Luke, carrying on this idea that signs would accompany the Gospel while the speaker is in the activity of evangelism. In fact, we see these signs and wonders serving three purposes. The first purpose is that of an attraction to the public. The second purpose was to provide the authority of veracity of the speaker’s message. Finally, the purpose of signs and wonders (this found in Acts) was to prove to the church that a new work was of God.

1. To attract a crowd:
   —Acts 2: signs and wonders drew a crowd on Pentecost then the gathered crowd heard the apostles preach.
   —Acts 5: the Apostles performed signs and wonders at Solomon’s Colonnade in the Temple and many people believed.
   —Acts 6: Stephen performed signs and wonders “among the people” and the attention that was brought to him brought people to be healed, but also to hear the Gospel. These signs and wonders and this preaching gave Stephen an opportunity to argue the faith with Jewish believers—eventually before the Sanhedrin—and also eventually led to his death.
   —Acts 8: Philip’s preaching was accompanied by signs and wonders that both attracted a crowd and caused many to believe.


2. Signs and Wonders were God’s endorsement to the authenticity or veracity of the preacher of the Gospel.
   1. Acts 2: Peter reminds the crowd that Jesus’ teaching was accredited or endorsed by God through signs and wonders.
   2. Acts 14: God proved Paul and Barnabas’ message to be true by providing signs and wonders.
   3. Romans 15: Paul reminds the Roman believers how many people were “won over” to the preaching of Gospel through signs and wonders.


3. To prove to the church that a new work was of God.
   1. Acts 15: Paul and Barnabas tell the leadership in the Jerusalem church about the signs and wonders and miracles that God did among the Gentiles.

What were the signs and wonders that accompanied the preaching of the Gospel in the early church that drew the crowds to hear the evangelists; showed God’s approval on the speaker and his message; and that convinced the early church that a new work was of God.
Some of these signs could possibly be the ones mentioned in Mark 16, where Jesus said: “these signs will accompany those who believe: driving out demons; speaking in new tongues; picking up snakes with their hands; drinking deadly poison, both without injury; and placing their hands on sick people and healing them.[ii]

Other signs that we see mentioned in the New Testament include: tongues (Acts 2, 8, 10, 11, 19; 1 Corinthians 14:22); healing (Acts 4:29-30; 5:12-16); miracles (Acts 2:22; 4:30; 6:8; 8:6,13; and exorcism (Acts 5:16; 8:6-13).

So I find that God gave the church various signs and wonders to accompany the Gospel—the activity of evangelism—to draw crowds to hear the Gospel; to give His endorsement on one of His servants and to convince His church that a new work was of His doing.

[i] Mark 16:20 [NLT]
[ii] Mark 16:17-18
And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; [18] they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well." [NIV]

What I've Found: Signs & Wonders 1 (defining)

The Scriptural phrase “signs and wonders” brings with it a sense of excitement and concern. The church at the beginning of Acts was described as being in awe and in fear at the signs and wonders worked among them. Today there is a mixture of awe at the possibility of God at work and fear at the mysterious nature of these events—are they of God or of man. The purpose of this paper is to first define “signs and wonders”; then to describe the contexts that we find signs and wonders worked out in Scripture—specifically focusing on the New Testament; and finally to describe what I find the New Testament church’s reaction to signs and wonders how the New Testament church should interact with these events.

Defining Signs & Wonders

To define this idea of signs and wonders, I refer to the Greek definitions and implications, then to those things we see in the Scriptures as signs and wonders that were performed in the Bible.
The Strong’s Concordance’s defines wonders in the Greek as “teras” (teras), meaning a prodigy, omen or wonder1. The Bible Knowledge Commentary[i] describes these wonders as “miracles evoking awe”. Strong's defines signs as semaino (semaino), from sema (sema), a mark; to indicate or signify. Again referring to the Bible Knowledge Commentary, we are told these are “miracles pointing to a divine truth”. On occasion, the word for sign is semeion (semeion), which is a derivative of semaino (semaino); which is an “indication, especially ceremonial or supernatural; a miracle, sign, token, or wonder.” A number of translators have in many places translated the phrase signs and wonders as “miraculous signs and wonders”.
In the Old Testament Hebrews the word for signs is 'owth ('owth)[ii], meaning a signal, flag, beacon, monument, omen, prodigy, evidence, a mark, miracle, sign, token. The Hebrew for wonders is Mowpheth (mowpheth)[iii], meaning conspicuousness; a miracle; or by implication a token or omen an is translated miracle, sign, wonder.

Biblical Signs & Wonders

In the Bible signs and wonders refer to a variety of miraculous events and actions brought by God through His servants. I’ve found that often the events of the Exodus are referred to as miraculous signs and wonders. These events included Moses’ rod turning into a snake and back into a rod; the Nile River being turned into blood and the rest of the plagues. Exodus signs and wonders also include the various miracles God worked on behalf of His people in the wilderness including the provision of food and water and His general preserving them from sickness and from their clothes and shoes from wearing out.
On occasion, the Exodus signs and wonders included what we might generally consider typical miracles such as healing and the casting out of demons. These are the signs and wonders that we often think of which according to Jeremiah continued through out the Old Testament times[iv].
Other of these miracles are seen through out the Old Testament include healings, exorcisms, a variety of healings, raising people from the dead and various natural phenomena.

1 STRONG’S GREEK & HEBREW DICTIONARY, Database ©1990-93 NavPress Software. Audio: Kirkbride Bible & Technology © 1998.

[i] THE BIBLE KNOWLEDGE COMMENTARY: New Testament Edition, An Exposition of the Scriptures by Dallas Seminary Faculty; Based on the New International Version. By John F. WalvoordRoy B. Zuck. Victor Books, A Division of Scripture Press Publications Inc. USA Canada England, Underlying source materials. © 1983, by Scripture Press Publications, Inc. Licensed by Victor Books. Database ©1997 NavPress Software.

[ii] »Strong’s Help
'owth, Hebrew 226, Strong’s
'owth, oth; probably from Hebrew 225 ('uwth) (in the sense of appearing); a signal (literal or figurative), as a flag, beacon, monument, omen, prodigy, evidence, etc. :- mark, miracle, (en-) sign, token.
In Daniel, the Chaldean is used: 'ath (Chaldee), awth; corresponding to Hebrew 226 ('owth); a portent :- sign.
[iii] mowpheth, mo-faith'; or mopheth, mo-faith'; from Hebrew 3302 (yaphah) in the sense of conspicuousness; a miracle; by implication a token or omen :- miracle, sign, wonder (-ed at
In Daniel, the Chaldean is used: temahh, tem-ah'; (Chaldee); from a root corresponding to Hebrew 8539 (tamahh); a miracle :- wonder.
[iv] Jeremiah 32:20
You performed miraculous signs and wonders in Egypt and have continued them to this day, both in Israel and among all mankind, and have gained the renown that is still yours. [NIV]

My Educational Theology 4: Education in America

As today’s western cultures and societies have evolved in the last 200 years, education has become a hybrid of the families’ vocational training and the religious communities’ religious training. Particularly in America, both early American families and the church founded a fourth institution—community education of children—to be a social benefit. The first public schools in America were established by the Puritans & Pilgrims in New England[1]. As America grew, expanded westward and prospered, this fourth institution began to be coordinated by the government. Originally schools in the west were established by citizen groups to the benefit of their children. As governments were organized and schools grew and education became of higher social premium and needed regular funding, schools came under the auspices of the local government. As local, state and federal governments grew in size and power and became increasingly liberal during the 1930’s, `40’s and `50’s, so did the power of the government over schools and the curriculum in the schools. During the late 20th Century, formal religion and religious teachings were forcibly removed from the public school system[2].

So western civilization has developed a culture in which the vocational training of children and much of their socialization has been given to the local schools. In America, that development has long been a part of our American culture and was embedded in Christian socialization and religious thought and ethics. Therefore, the secularization that our increasing liberal governments brought to our schools posed a difficult issue for American Christian parents. Do they leave their children in an increasingly secular training environment that has come under the influence of a secular-humanist system of thought and ethics and rely again on the family and the church to provide the religious and ethical socialization of their children or do they begin an entirely new brand of education that combines the more traditional American religious combination of vocational and religious education. Thus the Christian school movement of today shifted into high gear.

Recognition must be given to a number of Christian branches or denominations who have and continue to provide this combination of vocational and religious training for their children. They have set the model for the newer movement of “evangelical” Christians to establish their own versions of Christian schools. Many new evangelical Christian schools have followed the traditional models of the Catholic, Reform and Lutheran churches in starting schools in the basements of their churches.

Building on the American tradition of education and the model of older Christian denominations, a new unique feature in the modern rise of Christian schools is the multi-denominational approach to schools. This approach has at times proven difficult, yet very successful when schools are established to support the general Christian community (usually focusing on the Protestant evangelical version of Christianity to the exclusion of the Orthodox, Roman Catholic or Lutheran versions) in teaching shared values and doctrines. Christian schools have always been more than Christian people teaching “secular” topics such as math, reading, writing, the arts and the sciences. Christian education has always been about the dispensing and infusing of God’s truth not only through these “liberal arts”, but very specifically teaching young Christian children to “understand and obey the things Jesus taught” His disciples so that they may live godly lives, serve as witnesses of Jesus Christ to the lost[3], and teach others how to live godly lives[4].

[1] First public school promotes Christianity. Massachusetts Puritans found the first "free grammar school" in North America explicitly to teach religion. Puritan schools reflect the religious faith and values of a homogeneous community. Puritan minister John Cotton stresses "zeale is but a wilde-fire without knowledge." The Puritans' goal is to have a devout and well-educated community. Even in the 19th and early 20th century, U.S. public schools will remain de facto Christian institutions (1635: First Public School), (John Cotton). Also see America’s Godly Heritage [video] (Barton).
[2] (Barton)
[3] Acts 1:8
[4] 2 Timothy 2:2; 2 Timothy 3:16-17

My Educational Theology 1: Introduction

Introduction: A year ago, I had to write my theology of youth ministry for a class I was taking in seminary. The paper was the result of a years work in gathering information and processing a variety of books, lectures, and discussions with my class mentor and my colleagues at CSCS and youth pastor friends in town. My supervising professor at Fuller must have liked it because I got an A on it, but would like other opinions. For this reason, I’ve decided to break the paper down into a series of blogs with the hopes that I could get some people to read them and give me feedback. If you choose to read this and the further blogs, I would be honored to get your opinion and to discuss the points I’ve made here. Thanks for reading!

The paper: My theology of youth ministry in a Christian school setting is built on the biblical-historical foundation of the partnership of God ordained institutions to provide for the vocational and spiritual training of the young person. I also find a biblical-historical precedent of God’s use of mentors in partnership with mid to late adolescents in their training. Finally, I see the biblical-historical record shows that God has a tremendous value for adolescents and has created them with zeal, ambition and a sense of adventure so that He can use them to accomplish His will on earth. In summary, my theology of youth ministry is as follows:

I believe that God has ordained the family and the church as the primary institutions for the spiritual and vocational education of children; I believe that God has historically used mentors to train up young people for His Kingdom; I also believe that God values mid-adolescents and that He created them with energy, zeal, ambition and a sense of adventure in order to carry forth the work of His Kingdom; and finally, I believe that cultural relevance is crucial to any youth ministry. Because of my beliefs, my ministry to youth in the arena of Christian education will partner with the home and the local church. In doing so, I believe that we should build upon the foundation laid by our students’ parents and home churches to mentor our students in the use of their youthful energies in order to further the Kingdom of God on earth and to provide a lifelong benefit to the local church. In doing so, we will seek to remain culturally relevant in our means and methods of ministering to, mentoring and releasing the mid-to-late adolescents who attend our Christian school.

On the following pages (and blogs) I will expand on my theology of youth ministry in a Christian high school and describe how I am working toward implementing my theology through our Student Ministries Department at Colorado Springs Christian High School (CSCS).
I believe that any education or ministry of children and adolescents begins with the parents and church flow from our belief that the Bible sets up the family and the church as the primary institutions of influence on children. From my knowledge of Scripture, there are three basic institutions[1] that God has ordained for mankind:

1. The family (Genesis 1-3)— to model the image of God and the family of God to the world, reproduction & socialization.
2. The civil government (Romans 13)—law & order, protection of God-given rights.
3. The church (Matthew 28:18-20; Acts 1:8; Ephesians 4:11)—advancement of the Kingdom of God on earth through evangelism and discipleship

footnotes:
[1] This discussion on the three God ordained institutions comes from a paper I wrote for our Bible Department entitled The Role of Christian Education in the Family and the Local Church.