Chapter 8: “Hanging Loose”

To ask parents, educators, and youth leaders:

1.   On p. 165, Dean describes the Celtic idea of thin places, “places where God reached through heaven’s floorboard and grabbed humans’ attention.” Think about a thin place in your own life.  Where was it?  What happened there? (page 165)

2.  Gabrielle says, “We had to leave in order to find ourselves.” Have you seen that happen in the youth of your church?  Or do they seem to “leave” on trips for other reasons?

3.  Look at the chart on page 169.  One column represents youth ministry rooted in anxiety.  The next column represents youth ministry rooted in love.  Do you think your church’s approach to youth ministry is more rooted in love or anxiety?  Give examples.

4.  Can you think of a disorienting dilemma that shifted your attention away from yourself and toward God?  What are the risks and the benefits of using disorienting dilemmas in Christian education? (page 175-176)

5.  How does your congregation understand conversion–as a “one-shot deal” or “an ongoing process?” What difference does that make for ministry? (page 181)

6.  Read the final journal entry from Gabrielle on page 184.  What is your reaction to her decision?  (page 184)

To ask students:

1.   On p. 165, Dean describes the Celtic idea of thin places, “places where God reached through heaven’s floorboard and grabbed humans’ attention.” Think about a thin place in your own life.  Where was it?  What happened there? (page 165)

2.  Have you ever left home for a few days to focus more on God?  Did leaving home help?  Why or why not?

3.  Think about the last time you came home from a retreat or a mission trip.  What was coming home like for you?  Did you quickly start forgetting the trip once you got home?  Did anyone ask you to tell about your experiences? Was your experience hard to put into words?  Why?

Posted in Almost Christian Study Guide |

“Random Acts of Culture”: Transformative Interruptions

Some of you know that I’m an Improv Everywhere fan.  Now the Philadelphia Opera has caught the “improv” bug–check out this video of the Hallelujah Chorus, performed on a busy Saturday in Macy’s (formerly Wanamaker’s) in downtown Philadelphia – click here.

I think churches can learn a lot about bearing witness to the gospel from these folks.  Start with the contagious joy and transformative power of lifting your voice to God in song, who transforms individuals with nothing in common into a harmonious, multilayered community. Then there is the “in-breaking” of beauty, the experience of being united by something transcendent, the momentary disorientation as our attention shifts away from ourselves, the contagious joy, the organic nature of proclamation, the fact that people  are proclaiming “Hallelujah, He [Christ] shall reign forever” in the middle of a workday, in the thick of their trials and daily business…I could go on!

Yet I still long for churches to instigate and take part in such “transformative interruptions,” instead of leaving them to improv groups and opera companies.  ”Random Acts of Culture” are great–but I’m holding out for a church that participates in the life of God through “regular and random acts of grace and redemption.”  Wesley called these grace-bearing activities ordinary and extraordinary means of grace, because they empower us for the daily work of holy living.  No wonder young people are drawn to liturgical practices like communion and baptism.  Sacraments are “transformative interruptions” par excellence.

But the Incarnation–the most “transformative interruption” of all–did not limit divine transformation to things that happen inside the church (like sacraments).  Jesus was likely to instigate “transformative interruptions” at weddings, on mountaintops, in a house where a little girl has just died, at a dinner table in Emmaus, on the road to Damascus.  If churches are going to participate in Jesus’ “transformative interruptions,” it seems, then we’re going to need to get out more often.

How is your church taking part in a “transformative interruption” this week?

Posted in Random Thoughts |

Chapter 7: “Going Viral for Jesus”

To ask youth workers, educators, and parents:

1.  What does testimony mean to you?

2.  Look at table 7.1, “Practices Promoting Religious Articulacy in American Teenagers.” Which practice has helped you form a religious vocabulary?  What about for the young people you work with?  Why? (page 136)

3.  People talk about faith differently.  Is there anyone in your life who talks about faith in a way that you admire?  Why?  Have you ever heard somebody talk about faith in a way that embarrassed you?  What made you uncomfortable?

4.  Do you have difficulty talking about Jesus?  Why?  Does it matter if young people omit Jesus from their faith vocabularies? (page 139-140)

5.  Remember the congregation that started asking for testimony in their worship services, and no one volunteered?  The situation changed dramatically when the pastor changed the term in the bulletin from “testimony” to “God-sightings.”  What makes one less intimidating than the other?   (page 147)

6.  Dean quotes Leif Enger’s description of telling others about God’s faithfulness:

“Is there a single person on whom I can press belief?

No sir.

All I can do is say, Here’s how it went.  Here’s what I saw.

I’ve been there and am going back.

Make of it what you will.”

What do you make of this “take it or leave it” attitude towards testimony?  Where is the authority located–in the God-encounter or on the credentials of the person giving witness?  Does it take some of the pressure away when we leave the effect of our testimony up to God? (page147-148)

7.  What makes religious camps and conferences so significant for so many young people’s faith journeys?  How did people talk about God in those camp and conference settings that was different from the way your family or congregation talked about God? Which one influenced you most? (page 155)

8.  What is your community doing to prepare teenagers to talk about, and encourage them to share, the places their story has collided with God’s story in Jesus Christ?  (page 156)

To ask teenagers:

1.  What does the word testimony mean to you?  Have you ever heard a testimony to God’s faithfulness–or given one?  What was it like?

2.  People talk about faith differently.  Is there anyone in your life who talks about faith in a way that you admire?  Why?  Have you ever heard somebody talk about faith in a way that embarrassed you?  What made you uncomfortable?

3.  The NSYR found that youth with experience in certain practices were more articulate about faith (p. 136).  Which of these practices has helped you put your faith into words, and why?

  • family conversations
  • singing in a church choir
  • expressing faith at school
  • speaking publicly about faith at a religious service.

4.  What’s the difference between God-talk and Jesus-talk?  Which one is riskier?  Why?  Do you think not talking about Jesus is wrong for Christian teenagers?

5.  Have you ever been to a church camp or conference?  How did people talk about God there that was different from the way you talk about God most of the time?  Why was it different? Did it feel safer—or more threatening–to talk about the meaning of Jesus’ life for your own life when you were away from home?  When you returned, was it easier or harder to talk about Jesus in your family and church?

Posted in Uncategorized |

Chapter 6: “Parents Matter Most”

To ask parents, educators, and pastors:

1.  Does sharing your faith with teenagers (or your own children) feel intimidating?  Why or why not?

2.  Dean uses the work of Biblical scholar Walter Brueggeman to describe two kinds of conversations that are important for Christians to have: “behind the wall” conversations (for talking with other Christians, using the church’s distinctive language, symbols, and assumptions) , and “on the wall” conversations (for talking with non-Christians, using language, symbols, and assumptions of the broader culture).

  • Do you think your congregation does a better job preparing young people for “behind the wall” or “on the wall” conversations? Why?  What is gained/lost by that emphasis?
  • Which conversation is easier for you?  Why?
  • Which conversation is easier for teenagers?  Why?

3.  Look at the distinction between belief and trust on pp. 118-119.

  • How would you describe your own faith?  Are you more of a believer or a truster?  Does it matter?
  • What about the teenagers you know?  Are they more likely to believe in Jesus Christ or to trust Jesus Christ?  Why?

4.  “Somewhere along the way, an adult in your life—a parent, a grandparent, perhaps—shared something with you for no reason other than the sheer joy of sharing with you something he or she loved, hoping you would delight in it too.”

  • Can you think of something an adult life shared with you for the sheer delight of having you share their joy?  Did you delight in it with them?  Was faith one of those things?
  • What would change if your church recruited adult volunteers with youth on the basis of sharing a God they love versus sharing a faith they know about? (page 120)

5.  “We learn best what we love most.” Is sharing faith a labor of love? (page 122-123)

6.  React to Dean’s statement:

“If we say we want to translate the gospel with young people, this is what we are saying:  we are willing to put the very power of the gospel itself—the very power of the Word of God—into the hands of teenagers, people who do not view culture the way we view culture, who do not hear God the way we hear God, who will not worship the way we worship, who will not ‘do church’ the way we want them to simply because they will be listening to Jesus and not to us.”

What might happen if teenagers get their hands on the gospel in your congregation? (page 130)

To ask teenagers:

1.  Does your family talk about faith together?  Is it easy for your parents to talk about their relationship with God?

2.  Read the Charles Blondin story about belief versus trust on pp. 118-119.  Do you believe Jesus or trust Jesus?  Why?

3.  Do you feel like your congregation trusts you with the gospel? Why or why not?

Posted in Almost Christian Study Guide |

Chapter 5: Missional Imaginations

To ask youth workers, educators, and parents:

1.  We’re halfway through this book.  In the opening line of Chapter 5, Dean says: “Some would argue—maybe you are among them—that Moralistic Therapeutic Deism is not worth such a fuss.”

  • How concerned are you about MTD? (page 85)
  • Note:  if you did not discuss this earlier, you can see some of Dean’s views on this subject here.

2.  React to the story about the Faith Christian School and Gainesville State football teams:

  • What part of the story affects you most?  Why?
  • Faith’s coach wanted to send a clear message to the opposing team:  “You are just as valuable as any other person on Planet Earth.” What is one concrete way teenagers in your community have heard that message?  Did it come from a church?
  • Can you think of a situation in which your church is being called to send this message to teenagers? (page 85-87)

3.  How would you describe your congregation’s attitude toward Christian teenagers?  Does your church tend to view young people primarily as people who will save the church from extinction, who will serve the church as members, or who are called to be the church? (page 95)

4.  In discussing mission, Dean says, “God does not send out a few teenagers in a church van to represent Christ in the world on behalf of the church; God sends the whole church.” Is this how your church thinks about mission? (page 97)

5.  Dean claims that “translation is how we hand on faith to our children.  The principles that describe the gospel’s transmission across cultures could just as easily describe the way we ferry faith across generations.” She says we are called to translate God’s love for young people through the medium of our own lives.

  • What does it mean to translate God’s love through your life?  Are you actively translating?
  • Does your church have a mission and/or education committee?  How are their tasks different?  Who has responsibility for transmitting the gospel across cultures and generations? (page 98-99)

6.  Dean describes “liminal moments” in the Christian life as the interval between Christ’s call and our response, in which Christ waits for us.  Can you think of a time you’ve lived through a liminal interval with a young person, waiting for him or her to respond to Christ’s call? Does God’s waiting make you uncomfortable?  (page 101-102)

To ask teenagers:

1.  [Tell your students the story about Faith Christian School and Gainesville State on pages 85-87. Then ask:]

  • Put yourself in the position of one of the players for Faith Christian’s football team.  How would you feel about your coach’s decision?
  • What if you were a player on Gainesville State’s football team?  How would this night have felt to you?
  • Faith Christian’s Coach Hogan wanted to communicate this message:  “You are just as valuable as any other person on Planet Earth.” Do you know anyone like Coach Hogan?  What makes them different from most people?  Give a concrete example of when they treated people as equally valuable?
  • What is a situation in which your church or youth group might enact Christ’s “wasteful” love, the way the Faith Christian community enacted it for Gainesville State?

2.  Choose your favorite ending to the sentence and explain why it matters to think about mission this way:

Mission is: a) a trip; b) an event; c)  a way of life; d)  a purpose; e)  something people do when churches send them to other countries; f)   something else

3.  Do you think “God is up to something good in the world?” If so, what good is God up to?  How does Jesus Christ factor in?  How do you factor in?

Posted in Almost Christian Study Guide |

One More for “Glee”

If you’re talking about “Glee” with parents, volunteers, or youth, here’s a discussion to add to your list, based on the “Grilled Cheesus” episode–what a legal discussion of religion looks like in American public schools.  The ever-thoughtful Jeff Keuss offers excellent ballast for this discussion here:  http://jeffkeuss.com/2010/10/07/.
Of course, what teenagers are really going to humming a week from now is “Rocky Horror Picture Show”–so I’ll be watching along with you on Tuesday night! :)
Posted in Useful Stuff |

Chapter 4: “Generative Faith”

To ask youth workers, educators and parents:

1.  All churches try to “hand on” Christian tradition to new generations and newcomers to faith–a process the early church called catechesis.  Sunday school, Bible studies, confirmation programs, songs and hymns, involving youth in Christian advocacy and service, even the liturgy of worship itself all help “catechize” young people.  Yet important as this teaching is,  Dean reminds us: “Catechesis does not guarantee that teenagers will follow Jesus.  Only the Holy Spirit ignites faith, transforming human effort into holy fire that comes roaring into our lives at the first hint of welcome, insistent on igniting us, sharing us, and being shared.”

  • Have you ever poured a lot of effort into catechizing a young person who winds up walking away from Christianity?  How did you make sense of that?
  • Does your church tend to assume that catechesis will make children and youth into Christians?  If faith is the Holy Spirit’s gift and not ours, why do we spend so much energy catechizing teenagers? (page 63)
  • Can you think of a time when the Holy Spirit came roaring into your life?  Did any human effort help you recognize God in that event?

2.  Dean states:  “Every teenagers recognizes the equation:  True love inspires sacrifice.  True love is ‘to die for.’  Anything less is not true love.”  Is she right?  If so, why aren’t more teenagers sold out on following Jesus Christ, who gave everything out of love for us?  (page 64-65)

3.  Look at the African Christian’s words on page 65:  “You Americans think of Christianity as a farm with a fence.  Your question is, ‘Are you inside the fence or outside of it?’ We Africans think differently.  We think of Christianity as a farm with no fence.  Our question is, ‘Are you heading toward the farm, or away from it?’’

  • Based on this statement only (and you may want to disagree with it), do you think your congregation is more of an “American” church or an “African” church? Give an example to show why.
  • Being as honest as you can, what or who do you think functions as your congregation’s center?  Are you okay with that? (page 65)

4.  What does Dean mean when she says that, in Christian tradition, God’s power is love?  What does it mean to say God is love?  Does a loving God ever set limits? What does the power of God look like? (page 70-71)

5.  Caring congregations help teenagers feel a sense of connectedness—both interpersonally (connected to others) and spiritually (connected to God).  How connected do teenagers feel to your congregation?  Is their sense of connection more interpersonal or spiritual? (page 72ff.)

6.  Read through the list of characteristics of highly devoted teenagers on page 80.

  • Do you agree with this list?
  • Does your own faith look like this?
  • What about the faith of the teenagers you know best?
  • Think of one teenager you consider highly devoted.  Would s/he be considered highly devoted by the NSYR? (page 80)

7.  Dean writes: “Scripture repeatedly describes God’s preferential option for the unlikely as God calls people not for what they have, but for what they lack.  Empty hands can receive, empty wombs can be filled, empty tombs can proclaim resurrection—and the unformed selves of adolescents can make room for Christ in ways that are difficult for hardened, formed egos.”

  • Have you ever considered God’s penchant for using unlikely or “empty” things to communicate God’s love and power?  Have you ever felt like an “empty” vessel that God has used anyway?  (This is a deep question, but your group will be blessed if you share your experience.)
  • How does God’s “preferential option for the unlikely” give adolescents a unique capacity to bear Christ in the world? (page 81)

To ask teenagers:

1.  When you think about God, do you think God is: (a) waiting for you to grasp God, or (b) already grasping you?  What is the difference?  Does it matter to the way you live as a Christian?

2.  Pool time (this is a good time to give everybody Lifesavers):

  • Is God more like a cosmic lifeguard (sitting on the edge of the pool, watching over everything to be sure people are safe, ready to dive in when somebody gets into trouble) or a divine swimming teacher (somebody who gets down in the pool with you, shows you the strokes, holds you up while you try them out, then watches you swim on your own)?
  • Do you envision God as being actively present with you as you walk through the hallways at school, caring for you in your daily life? Or do you think God cares but isn’t really involved in your daily life (maybe because God has bigger things to worry about)?

3.  What does Dean mean when she says that, in Christian tradition, God’s power is love?  How is love powerful?  Does a loving God ever set limits? What does the power of God look like? (page 70-71)

4.  What is the most compelling thing about Jesus for you?  (e.g., his birth?  The miracles he performed?  The way he preached and taught?  The way he talked to people?  His death?  His resurrection?)  Does Jesus…amaze you? …compel you?  …annoy you?  …intrigue you?  …convict you?  …inspire you?  …enjoy you?  …interest you?  …do nothing for you? …okay with you?  Pick a phrase that describes your reaction to Jesus.

5.  Dean states:  “Every teenagers recognizes the equation:  True love inspires sacrifice.  True love is ‘to die for.’  Anything less is not true love.”  Is she right?  If not, what do you consider the measure of true love?  If she is right, why aren’t more teenagers more sold out on following Jesus Christ?  Isn’t Jesus an example of true love? (page 64-65)

6.  Look at the African Christian’s words on page 65:  “You Americans think of Christianity as a farm with a fence.  Your question is, ‘Are you inside the fence or outside of it?’ We Africans think differently.  We think of Christianity as a farm with no fence.  Our question is, ‘Are you heading toward the farm, or away from it?’’

  • Based on this statement only (and you may want to disagree with it), do you think your congregation is more of an “American” church or an “African” church? Give an example to show why.
  • Being as honest as you can, what or who do you think functions as your congregation’s center?  Are you okay with that? (page 65)
Posted in Almost Christian Study Guide |

“GRILLED CHEESUS”: Glee and Teenage Spirituality

Gleek alert:  if you don’t count “Mad Men,” our family’s favorite guilty pleasure is “Glee” (Fox TV, Tuesdays, 8:00 pm EST).  Yeah, we’re in it for the singing and comedy just like everybody else (Jane Lynch, anyone?).  But I’m also surprised by its occasional boldness–such as last night’s episode, “Grilled Cheesus,” which put the subject of teenage spirituality front and center.

Having just finished a book that describes how hard it is for young people to talk about faith, to hear some of TV’s most popular teen characters discuss, and enact, religion was stunning—and a little jarring.  One of American culture’s most persistent “null” (absent) curriculums—the significance of belonging to and living out of a particular religious tradition—was being “out-ed” before my eyes, by Fox TV, of all places. I held my breath, wondering how the show would end. Would prayer become the magic potion, solving the episode’s crisis?  Would “Glee” fall back on a tired-but-easy caricature of Christians in order to make a straw argument? Or would screenwriters demystify faith, and in the process dismantle it, to make room for a more rational approach to life?

None of those things happened—and “Grilled Cheesus” may turn out to be a provocative discussion starter for churches (with teenagers and adults), launching conversations about faith, prayer, and how to be Christian in a pluralistic culture. My inbox today was full of emails from youth pastors alerting me to the episode (many of them are using “Glee” in youth Bible studies or small groups).  Even my classes were marked by a Glee-full buzz.  Of course, it’s not all positive.  So I invited some folks over tonight, youth pastors and seminarians who had seen “Grilled Cheesus,” to talk about it.  Our discussion went like this:

“Grilled Cheesus”:  Here’s What Ya Missed (if you saw the episode, you can scroll down to “Where Does ‘Grilled Cheesus’ ring true?”)

So—if you’ve been unplugged for the last year–“Glee” is about a high school show choir that brings together a group of teenagers who have nothing in common except a passion for singing (and a jaw-dropping set of pipes).

Last night’s episode mocks cheesy faith (literally, when Finn discovers the face of Jesus on a grilled cheese sandwich) while holding onto the power of tradition and an intergenerational church community.  In this episode, church is more than a community of people who will “be there” for you. It is a place where people believe in God as something bigger, beyond ourselves (an interesting contrast to the show’s final number). Religion acknowledges that there is more to the world than what we can see in our immediate circumstances.

You can watch the episode here or here.

For what it’s worth, I thought the most moving parts of “Grilled Cheesus” involved show nemesis Sue Sylvester.  Ironically, Sue—an agnostic—is the only adult in the show who offers explicit religious guidance, by giving Kurt room to exercise his atheism. Yet the very act of discussing God with a teenager raises questions about her own faith.  (Watch for those scenes especially.)

Where Does “Grilled Cheesus” Ring True?

1.  The kids are accepting of all religions, including atheism.  “You are welcome to believe what you want, but here’s what I believe” is a frequent refrain in the show.  The emphasis is on confessing, not converting, which is refreshing.  I also found it refreshing that the episode did not homogenize all religious faiths one generic form of “spirituality.”  Teenagers claimed and practiced particular religious traditions that mattered to them.  The question of whether all religions are created equal remains open—and atheism is explicitly called into question.  Yet Mercedes questions Kurt’s atheism in the context of friendship, out of care for someone she loves;  it is not a battle of abstract ideologies.

2.  Prayer matters. Prayer played an especially interesting role in last night’s episode.  The Glee kids, it turns out, unapologetically pray (so do 80% of American teenagers, according to a National Longitudinal Survey of Adolescent Health—and 40% pray daily.  See the National Study of Youth and Religion) The cool-but-shallow Finn prays to Jesus Christ for miracles (namely, winning a game, reclaiming his former popularity, and a quick feel with Rachel).  Meanwhile, the superior-but-vulnerable (and, we learn, atheist) Kurt–a gay kid with a single dad, whose approach to parenting could anchor a study group of its own–learns that his dad has had a heart attack, and lays non-responsive in the local hospital.  Kurt’s friends pray, both to comfort Kurt and because they really hope God will intervene and heal Kurt’s dad.  In one scene, Kurt asks them to stop—but while they leave the hospital, they don’t stop finding ways to turn to God on his behalf.

3.  Crisis makes it okay to talk about religion. On normal days (and in normal “Glee” episodes) you don’t talk about religion in public school. In “Grilled Cheesus,” Finn raises the subject of religion by saying that he has given his life to Jesus Christ.  This testimony evokes skepticism among his friends, and worry among his teachers.

But when Kurt’s dad has a heart attack, the kids confess their faith, and their religious questions, readily–and no one questions the validity of this conversation. (In the interviews I conducted for the National Study of Youth and Religion, many teenagers first thought about religion in the context of personal crisis.)  Struggle seems to invite religious conversation, and it lends credence and importance to faith in God (witness Jean’s simple—but not simplistic—witness in response to living with Down’s syndrome, for example).  Teenagers show little interest in easy button faith, but are quite open to God-questions in the midst of suffering.

4.  It’s hard to talk about religion (or anything else) that matters deeply to us—but we can sing about it. There is an irony here, accidentally surfaced by the National Study of Youth and Religion:  when something really matters to us, it gets harder to talk about.  Yet having a language with which to talk about faith helps us lay claim to it;  it becomes very difficult to have a faith that matters without a way to articulate it.  It’s a little like the dilemma faced by families who love each other but never say so:  having words to say “I love you” turns out to be enormously important in healthy family systems.

The solution on Glee is to sing about what they can’t say.  When teenagers find words difficult, the arts become acts of faith, providing a “secondary language” that is often more powerful than the first.  The moral of the story is that, when it comes to faith, words are not the only language we have, and they may not be the most important one.  So churches need to be intentional about cultivating multiple “languages” that teenagers can use to convey sighs that are too deep for words.

5.  Teenagers often equate God’s presence with getting what they want. When God answers teenagers’ prayers in the ways they hope for, they (like us) affirm God’s wisdom and presence in our lives.  When God does not answer our prayers the way we expect, we tend to blame God or religion for not getting what we want.  Finn gets what he wants and assumes Jesus is answering his prayers. Sue, on the other hand, prayed as a child for God to stop her beloved older sister (with Down’s Syndrome) from suffering —to no avail.  So now she assumes God has abandoned ship. Even Christian teenagers need help distinguishing God’s power and presence from magical thinking.

6.  Religion is still a humorless topic for the media. One of the first signs of anxiety is losing our sense of humor.  Presbyterian pastor and doctoral fellow Christy Lang made this interesting observation about “Grilled Cheesus”:  the only time humor was used in reference to religion was to mock Finn’s shallow, unreflective faith in Jesus as a magic genie.  Is the only way we can laugh at religion is to disparage it?  Clearly, religion is still an uncomfortable topic, and we are asking a lot if we ask teenagers (and congregations) to become articulate about their faith.  It’s just so much safer to talk about Lady Gaga or Britney Spears.

If You Use “Grilled Cheesus”…Some Possible Questions

You don’t get a bunch of youth pastors together and not wind up with a few ideas about how to use a pop culture artifact to help teenagers grow in faith.  Here are a few of the questions that surfaced in our discussion;  maybe you can add them to yours.

1.  God and the sacred meal

The sacred meal is a theme in this episode.  Kurt’s family dinner is “sacred.”  When Finn finally realizes that Jesus probably isn’t residing in a grilled cheese sandwich, he “eats Jesus” – he eats the part of the sandwich where Jesus’ image seemed to be.  The grilled cheese sandwich has stopped being Jesus and has become a reminder of Jesus instead.  Christians have a sacred meal too, and we also ingest reminders of (and in some traditions, the actual substance of) Jesus when we take communion.  This ritual communicates who we believe God is—someone sent to live, and to die, alongside us–and what we believe God does in the world, and with us.

  • Who is God to Finn?  What do you think Finn thinks God’s job description is?
  • Who is God to Kurt?  What would Kurt say God’s job description is?
  • Who is God to Mercedes?  What would Mercedes say God’s job description is?
  • Who is God to you?  What do you think God’s job description is?
  • Does your family have a sacred meal?  What makes it sacred?  Is it sacred to you?
  • Does our church have a sacred meal?  What makes it sacred?  Is it sacred to you?
  • What do Christians mean when we say we partake in the “body and blood of Christ” during communion?  Does this matter to being a Christian?

2.  Prayer

This episode focuses a lot on prayer, including the consequences of prayer.   You can’t talk about prayer without also talking about what happens when you pray, whether your prayers are answered in ways you don’t expect (Finn) or are not answered in ways you hope for (Sue, maybe Kurt).   When the kids gather around Kurt’s dad’s bedside to pray, each in their own tradition, Mercedes explains that if they all pray in their own way, one of the prayers is bound to get through to God.

  • Does God hear some prayers more than others?  List all the different ways people pray in this episode.  Is there a right way to pray?
  • Is Finn’s prayer that Jesus “owes” Artie because God “kind of screwed him in the leg department” a good prayer?  Why or why not?  Is it significant that Artie has virtually no lines in a show about religion?
  • Do you think the show leads you to conclude that Kurt’s dad starts to recover because of prayer?
  • How do you feel about Jean’s offer to pray for Sue?  Did you expect her to be a faith leader?
  • Have you ever prayed for a friend who was struggling, and let them know that you were praying?  What did they do?  Did you really think God would do anything?
  • Do you think Kurt’s dad became responsive because of prayer?  Does prayer do anything?

3.  Adults and teenage faith

The adults in the show respond differently to New Directions’ interest in “spiritual” music.

  • Describe the different ways Will, Emma, Sue, and Sue’s sister respond to issues of spirituality.  Who do you think is the most helpful?  Why?
  • How would adults in your school (church) respond?
  • Are adults more uncomfortable than teenagers in talking about faith?
  • Do teenagers need adults to talk about their faith?  Or is it better for adults to keep quiet and just give kids room to believe what they want to?
  • What’s the difference between talking about faith and talking about religion?

4.  Walking the Talk

Some youth pastors think that “Grilled Cheesus” explores conversations that teenagers want to have—but may not be having because they lack peers and adults who are “safe” enough to broach the subject.  Others think teenagers lack the confidence to practice faith by lighting a candle, or gathering around a hospital bedside to pray—but they might if they had a trusted adult to guide them, or a group of 3-4 like-minded peers to practice faith with them.

  • Do you think the conversation about spirituality in the New Directions choir room would happen with your friends?  Where would it take place?  Who would have to be present (or absent)?
  • What language do you use to express your deepest connections to God?  Words?  Songs?  Art?  Dance?  Film?  Writing?  Something else?  Explain or give an example.  Do you ever need words to talk about faith, do you think?  If no, how do others know who you are communicating about?
  • Kurt feels guilty about arguing with his dad before the heart attack. Do you think Christianity makes you feel more guilty, or helps to relieve you of guilt?  Have you ever prayed because you felt guilty about something?  What happened?
  • Where does Glee go from here?  Once Kurt’s dad recovers, will it be done with religion?  Do expressions of faith end for teenagers (or for us) once the crisis is over?

5.  Religious pluralism and the church

For kids like Mercedes, who are grounded in their faith—who know who they are and what is important to them about Christ– “Grilled Cheesus” could be used to talk about how we go into a conversation about faith with people who are different from us.  She tells Kurt, “I know you don’t believe in God, and that’s okay—each to his own.  But you have to believe in something.”  Then she goes on to say what she believes, using a song because words are difficult.

  • What do you think of Mercedes’ approach to evangelism?  Should she work harder to make Kurt want to be a Christian?
  • Is it significant that Mercedes brought Kurt to worship instead of to youth group?
  • What do you think about the way people in the church respond to Kurt when he comes to worship?  How would your church respond to an atheist teenager who came to worship?
  • Is it really okay for people to believe whatever they want to – “to each his own”?  Are all religions the same?
  • How do you talk about faith when you can’t find words to express it?  Do you just say nothing?  Do you turn to the arts (like music) for an alternate language?  How hard is it for you to talk about God?
  • If you had a friend from a different religion (or who is an atheist) who is struggling, how would you pray for them?  Would you let them know of other ways your faith community could help them?

6.  For parents and youth leaders:

  • “Grilled Cheesus” might help open a discussion about a lot of the things many youth don’t like about Christianity—cheesy faith, attitudes toward homosexuality, faith versus magic, naïve Christians, whether things happen to punish me, etc.
  • Show the episode to parents (separately) and ask them how they would answer some of the questions raised by the show.  Ask them how they think their teenagers would answer these questions.  Show the episode to teenagers (separately) and ask them the same things in reverse – so parents and teens can have a common discussion in the week ahead.
  • As one person in our discussion noted, Mercedes is the kid we all want in our church.  How do we challenge and nurture her?  How do we help her faith grow to the next level?

(With deep thanks to Ashley Coates, Ashley Birk, Megan LeCluyse, Lauren Evans, Emily Chudy, Kristie Finley, Cathie Capp, Mandy McNeil and Nancy Hagner.)

Posted in Useful Stuff |

Uneasy with the National Study of Youth and Religion?

Critiques of the National Study of Youth and Religion are hard to find, but here is one of the most thoughtful ones that I’ve come across.  It’s from my friend (and youth ministry professor) Dr. Jeffrey Keuss at Seattle Pacific University.  Tom Beaudoin at Fordham has voiced similar concerns (Tom’s work is cited in Almost Christian, as well).

I actually agree with many (not all) of the points that Jeff (and Tom) raise, especially about the cognitive tilt of the NSYR’s understanding of adolescent faith, and the problem of too quickly equating faith and articulacy, which I have wrestled with in print (my agreement is chastened, I think, by the experience of actually talking to many of the teenagers in the NSYR myself).  Still, in the spirit of giving a little air time to multiple points of view, I invite you to check out Jeff’s post here: The Danger of MTD to Youth Ministry.

Posted in Useful Stuff |

Chapter 3: “Mormon Envy”

To ask youth workers and parents:

1.  What is your reaction to the way Mormon teenagers are formed in their families and faith communities?  Is there anything you want to learn from this approach to religious formation?  Is there anything that Mormon parents might learn from your congregation? (page 45, 46, 51-52)

2.  Let’s talk about our cultural toolkits.  A cultural tool is a symbol, a story, a ritual, a practice, relationship, or a worldview that we tend to pick up from the world around us.  We use them to find meaning in the world and to guide our actions. What is an example of a cultural tool that you consider important to being Christian?  Where did you pick up that tool? Have you ever tried to add a new tool to your toolkit?  What happened? (page 48)

3.  Dean notes that highly devoted young people seem to share at least four cultural tools across religious traditions: (1) they can articulate a “creed” or a God-story that guides them; (2) they belong to a community that enacts that God-story; (3) they feel called by this story to contribute to a larger purpose; and (4) they have hope for the future promised by this story. Are these cultural tools shared by youth in your congregation?  How about the adults?  What’s missing? (page 49)

4.  Religious certainty in highly devoted adolescents could mean one of two things: (1) confidence in God; or (2) a “foreclosed” religious identity [instead of an “achieved” one].   How does your church deal with doubt and religious uncertainty? Has doubt or mystery played a role in your own religious experience and development? (page 53)

5.  In Mormon culture, the primary faith community is the family.  How does your congregation view the ministries of families?  Does your congregation support faith formation in families, or are families expected to support faith formation in church?  Which would you prefer?  (page 55)

6.  Mormon teens are cited as frequently “taking part in church rituals like public testimony, fasting, baptisms, and blessings.” What is your church doing to give teenagers a vocabulary of faith? Do they take part in church rituals or faith conversation in homes? Do you think they assume their contributions matter? (page 56)

7.  Molly has a joyful faith that is so real for her that she wants everyone to share it.  Do teenagers in your congregation exhibit this sort of joyful faith?  Do they want to share it with people because they know it is real? (page 57)

To ask teenagers:

1.  A lot of Mormon teens get up before school every day and go to “seminary,” kind of like confirmation that lasts four years. What would be hard about that?  What do you think would be good about it?

2.  Have you ever experienced doubt about your faith?  Did you tell anyone at church?  What happened?

3.  Dean notes that highly devoted young people seem to share at least four cultural tools across religious traditions: (1) they can articulate a “creed” or a God-story that guides them; (2) they belong to a community that enacts that God-story; (3) they feel called by this story to contribute to a larger purpose; and (4) they have hope for the future promised by this story. Do you have these tools in your cultural toolkit?  Where did you pick them up? (page 49)

4.  Do you ever talk about Christian faith with your friends?  Why or why not?

5.  Which phrase describes you best:  (1) church-goer, (2) Christ-follower, (3) neither.  Why did you choose the answer you chose?

Posted in Almost Christian Study Guide |