My work puts mind to dialogue of various scientific points of view. This knowledge are analysed in relation to youth minitry.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2014-12-01T10:05:30Z No. of bitstreams: 2 Dissertação - Edilair José dos Santos - 2013.pdf: 1122674 bytes, checksum: b9513d9e13daccd13c534e3eb7f78893 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2014-12-04T14:02:17Z (GMT) No. of bitstreams: 2 Dissertação - Edilair José dos Santos - 2013.pdf: 1122674 bytes, checksum: b9513d9e13daccd13c534e3eb7f78893 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-12-04T14:02:17Z (GMT). No. of bitstreams: 2 Dissertação - Edilair José dos Santos - 2013.pdf: 1122674 bytes, checksum: b9513d9e13daccd13c534e3eb7f78893 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-07-24 / Outras / This study aims to analyze the construction of the discourse of PJB the bias of Discourse Analysis of french line, to evaluate the formation of the discourse of youth ministry in the 1980s and early twenty-first century. It composes the corpus of this study two documents that list guidelines for the evangelization of Catholic youth in Brazilian historical periods indicated: the first is the document collection 44 studies (green collection) of the National Conference of Bishops of Brazil, published in 1986, and the second document to be parsed is the document 85 of documents collection (blue collection) CNBB, published in 2007, on the occasion of the V Latin American Episcopal Conference in Aparecida (SP). This research supports in statements collected in the corpus from which we glimpse to analyze the words that cross political religious discourse of the Document 44 (1986) and the predominance of statements related to the sayings of the Pentecostal religious discourse in document 85 (2007). In our analyzes, we understand the statement as something that goes beyond the purely grammatical dimension and / or linguistic document or a text, something actually produced in its condition of enunciative function, which implies a subject, a support, a date and a place, even marking its condition, as Foucault explains in the Archeology of Knowledge. We take the statement as a methodological category that assisted us in reading the above documents, enabling us to realize the youth ministry documents the crossing of religious discourse with history and social issues. Moreover, we observe in the corpus objectification / subjectification of the young built by discursive practice of youth ministry at these periods to ratify the constitution of the subject indicated in the guidelines established by the documents, given that the processes of subjectivation are ways of life through which individuals constitute subjects. As our analytical approach focuses on analysis of documents, should be noted that the process of subjectivity to which we refer will be taken as an indication or guideline outlined in the documents, in other words, the movement of objectivity / subjectivity will be taken as guidance for the youth who join or constitute themselves as subjects of this religious institution. In the Youth Ministry, they build a youth identity, because when joining this institution, and becomes a subject, the young takes an identity that is (re) defined by the teachings of Youth Ministry. Therefore, we propose to analyze the construction of desired identity that comes from subjective processes by which individuals-young will. / O presente trabalho tem por objetivo analisar a construção do discurso da Pastoral da Juventude do Brasil (PJB) pelo viés da Análise do Discurso de linha francesa, visando avaliar a constituição dos discursos na década de 1980 e no início do século XXI. Compõem o corpus deste estudo dois documentos que listam diretrizes para a evangelização da juventude católica brasileira nos períodos históricos indicados: o primeiro é o documento 44 da coleção estudos (coleção verde) da Conferência Nacional dos Bispos do Brasil (CNBB), publicado em 1986; o segundo, é o documento 85 da coleção documentos (coleção azul) da CNBB, publicado em 2007, por ocasião da realização da V Conferência Episcopal Latino-americana na cidade de Aparecida (SP). Esta pesquisa apoia-se em enunciados coletados no corpus a partir dos quais vislumbramos analisar os dizeres políticos que atravessam o discurso religioso do documento 44 (1986) e a predominância de enunciados ligados aos dizeres do discurso religioso neopentecostal no documento 85 (2007). Em nossas análises, entendemos o enunciado como algo que ultrapassa a dimensão puramente gramatical e/ou linguística do documento ou de um texto, algo efetivamente produzido na sua condição de função enunciativa, que implica um sujeito, um suporte, uma data e um lugar, marcando sua condição de acontecimento, tal como nos explica Foucault em Arqueologia do Saber. Tomamos o enunciado como categoria metodológica que nos auxiliou na leitura dos documentos supracitados. Outrossim, observamos no corpus a objetivação/subjetivação do jovem construída pela prática discursiva da Pastoral da Juventude nesses períodos para referendar a constituição do sujeito indicada nas diretrizes estabelecidas pelos documentos, tendo em vista que os processos de subjetivação são modos de vida por meio dos quais os indivíduos se constituem em sujeitos. Como nosso recorte analítico centra-se na análise de documentos, cumpre destacar que o processo de subjetivação ao qual nos referimos será tomado como indicação ou como diretriz delineada pelos documentos, ou seja, o movimento de objetivação/subjetivação será tomado como direcionamento para o jovem que aderir ou constituir-se como sujeito dessa instituição religiosa. Na Pastoral da Juventude, constrói-se uma identidade juvenil, pois, ao ingressar nessa instituição, o jovem se constitui sujeito da PJ ao assumir os princípios pastorais definidos pelos ensinamentos pastorais. Logo, propomo-nos a analisar a construção de identidade desejada pela PJB.

The study offers a practical theological examination of three congregational youth ministries located in three different multi-racial and multi-cultural contexts in the Northeastern region of the United States. In the first move of this study, I present findings from ethnographic research in the three congregational youth ministries and argue that each congregation displays a disconnect between their practices of evangelism and discipleship and young people’s questions about and experiences with race, racism, and racial identity. In the second move of this study, I argue that this disconnect is due to the pervasiveness of post-racialism in the church and society, understood as a collection of social practices that promote colorblindness as a virtue and perpetuate systemic racism as a habitus by fostering an aesthetic of forgetfulness regarding racial violence and oppression. In light of this, I suggest that a way forward in congregational youth ministries in multiracial and multicultural contexts requires a disruption of and resistance to post-racial aesthetics for the sake of meeting students’ needs. In the third move, I turn attention to Martin Luther King, Jr. to forge a way forward, as King is often taken to be a normative source for interracial congregations. However, while such interracial congregations tend to rely on a limited view of King that interprets him as an inspiration for embracing post-racialism, I argue that King’s theological praxis can be a critical resource for discerning how to resist post-racialism. In concluding the dissertation, I offer suggestions for how current practitioners can begin taking steps toward resisting post-racialism in their work with youth and young adults. / 2025-01-31T00:00:00Z

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This research sought to establish the hindrances/barriers to the effective implementation of the Adventist youth ministry curriculum in the congregations of the Trans-Orange Conference. The theological and Biblical foundations that underpin the church’s youth ministry and its curriculum ought to provide the church with a cutting edge in its youth ministry, and ought to assist tremendously in achieving the major twin goals of its youth ministry, i.e. salvation and service. Its detailed curriculum that is guided by the insights of developmental psychology is divided into four main age-specific levels: Adventurers, Pathfinder, Ambassadors and senior youth. Beyond the spiritual emphasis and soteriological intent, the participant youth should also benefit from leadership and community service development. The value of the curriculum, however, is only realised when it is implemented among the intended recipients; the youth of the church. Interviews with the youth ministry leaders from the various districts of the Trans-Orange Conference revealed a bleak picture of low levels of curriculum implementation. Expressed barriers to curriculum implementation and a low prevalence of progressive classes included: Low prevalence of qualified Master Guides and youth leaders; difficulties in accessing resources for use in curriculum implementation; unbalanced emphasis on physical activities at the expense of the rest of the curriculum content; lack of parental support; as well as priority issues emanating from church elders and leaders. It is very clear that the current praxis prevailing in the Trans-Orange Conference is not yielding the desired outcomes with regard to the delivery of the youth ministry curriculum. Given the status quo as manifested above, it becomes imperative that new ways of praxis be explored and be implemented to effect a situation turnaround. By revisiting the problem areas as expressed in the interviews, and seeking alternative approaches to youth ministry and curriculum implementation in the territory under investigation, a new model needs to be developed that must increase the prevalence of trained and qualified youth ministry personnel, that must increase the prevalence of progressive classes, and that increases levels of resource accessibility for congregational youth ministry curriculum providers and the youth in general. Furthermore, parents need to be trained and supported to enable them to be effective in assisting meeting the goals of the youth ministry as reflected in the curriculum, while all relevant leaders should also be assisted to reach a balance in the implementation of the curriculum and to assign appropriate priority to the programming and budgetary provisions for the youth ministry. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

This research sought to establish the hindrances/barriers to the effective implementation of the Adventist youth ministry curriculum in the congregations of the Trans-Orange Conference. The theological and Biblical foundations that underpin the church’s youth ministry and its curriculum ought to provide the church with a cutting edge in its youth ministry, and ought to assist tremendously in achieving the major twin goals of its youth ministry, i.e. salvation and service. Its detailed curriculum that is guided by the insights of developmental psychology is divided into four main age-specific levels: Adventurers, Pathfinder, Ambassadors and senior youth. Beyond the spiritual emphasis and soteriological intent, the participant youth should also benefit from leadership and community service development. The value of the curriculum, however, is only realised when it is implemented among the intended recipients; the youth of the church. Interviews with the youth ministry leaders from the various districts of the Trans-Orange Conference revealed a bleak picture of low levels of curriculum implementation. Expressed barriers to curriculum implementation and a low prevalence of progressive classes included: Low prevalence of qualified Master Guides and youth leaders; difficulties in accessing resources for use in curriculum implementation; unbalanced emphasis on physical activities at the expense of the rest of the curriculum content; lack of parental support; as well as priority issues emanating from church elders and leaders. It is very clear that the current praxis prevailing in the Trans-Orange Conference is not yielding the desired outcomes with regard to the delivery of the youth ministry curriculum. Given the status quo as manifested above, it becomes imperative that new ways of praxis be explored and be implemented to effect a situation turnaround. By revisiting the problem areas as expressed in the interviews, and seeking alternative approaches to youth ministry and curriculum implementation in the territory under investigation, a new model needs to be developed that must increase the prevalence of trained and qualified youth ministry personnel, that must increase the prevalence of progressive classes, and that increases levels of resource accessibility for congregational youth ministry curriculum providers and the youth in general. Furthermore, parents need to be trained and supported to enable them to be effective in assisting meeting the goals of the youth ministry as reflected in the curriculum, while all relevant leaders should also be assisted to reach a balance in the implementation of the curriculum and to assign appropriate priority to the programming and budgetary provisions for the youth ministry. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

This dissertation begins with the problem that local church leaders, Sunday school teachers and adult youth leaders do not have a holistic understanding of what youth ministry is or how to start with youth ministry. And there is a wide gap between adults and the youth because they do not have enough information about today’s youth. Youth ministry has been viewed as something separate from the main church. But the inclusive congregational approach is that youth ministry is part of a comprehensive congregational ministry with a differentiated and focused way, to, with and through youth as an integral part of the church. This dissertation looks into the literature on theories of child development, today’s youth, family, mentoring, and confirmation to understand youth in the church. Church leaders and teachers need enough information about the youth and must be aware of the youth’s developmental needs. Especially church leaders and teachers must work with the parents of the youth to focus on strong Christian education to connect the generations. They have to respond to the youth’s crucial questions and issues of today. Then the youth can find what God intends them to become. This research focused on 73 church leaders and teachers in 11 WEMI (World Evangelical Mission International) churches in South Africa. A high percentage of the respondents understood the concept of youth ministry. But their main problem or difficulty remained the lack of training to understand youth and the biblical text. The results of empirical research presented the actual condition of youth ministry in WEMI churches in South Africa. The churches have to prepare intentional and strategic training for teachers to get enough information about today’s youth, teaching and communication skill, leadership development, counselling and knowledge of the Bible. When the church leaders and teachers are equipped and trained for God’s work, the youth ministry will be built up strongly in the local church, and the youth will find themselves as the body of Christ. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

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Text in German / This dissertation describes and interprets the history of Presbyterian Youth Ministry from the beginning up to today. The Presbyterian Church of Ghana originated from the work of the Basel Mission, Switzerland and the United Free Church of Scotland. The emphasis on education, laid by the Basel Mission has had a major impact for the Church and especially for Youth Ministry. This emphasis was seen through the building of Schools, Training Institutions and through practical training of young people. Andrew Atkinson, a Scottish accountant at the then Gold Coast, laid the foundation for youth work within the Church. Very soon this ministry developed throughout the country. With the formation of a Youth Constitution as the basis for youth work, a good framework was established that still guides the Youth today. Today, Youth work has been broadened. Through different projects it is envisaged to give answers to the manifold problems of young people in a fast changing African society. Social projects, HIV/AIDS work, but at first the training of young people is a major part of youth work today. Conferences are held on different levels, training materials have been developed and youth workers have been trained to take up future responsibilities as leaders. One emphasis has remained and has its roots in the Basel Mission history: a Bible based youth ministry that equips young people to follow Christ as disciples in their day-to-day lives. Within this success story there has of course also been some failure and weakness. Both, success and struggle is evident within this dissertation. / Missiology / M. Th (Missiology)

Text in German / This dissertation describes and interprets the history of Presbyterian Youth Ministry from the beginning up to today. The Presbyterian Church of Ghana originated from the work of the Basel Mission, Switzerland and the United Free Church of Scotland. The emphasis on education, laid by the Basel Mission has had a major impact for the Church and especially for Youth Ministry. This emphasis was seen through the building of Schools, Training Institutions and through practical training of young people. Andrew Atkinson, a Scottish accountant at the then Gold Coast, laid the foundation for youth work within the Church. Very soon this ministry developed throughout the country. With the formation of a Youth Constitution as the basis for youth work, a good framework was established that still guides the Youth today. Today, Youth work has been broadened. Through different projects it is envisaged to give answers to the manifold problems of young people in a fast changing African society. Social projects, HIV/AIDS work, but at first the training of young people is a major part of youth work today. Conferences are held on different levels, training materials have been developed and youth workers have been trained to take up future responsibilities as leaders. One emphasis has remained and has its roots in the Basel Mission history: a Bible based youth ministry that equips young people to follow Christ as disciples in their day-to-day lives. Within this success story there has of course also been some failure and weakness. Both, success and struggle is evident within this dissertation. / Christian Spirituality, Church History and Missiology / M. Th (Missiology)