martinmont

Christian Couple not allowed to adopt because of beliefs...

2011-02-28T16:48:00.005Z

See the original story here: http://www.bbc.co.uk/news/uk-england-derbyshire-12598896

The stories of Conservative Christians facing the law over their views on homosexuality are not new (see here for example) however this one seems to be different to me.

Providing a service to someone, and discriminating against them purely because of their sexual orientation (as in the example of the B&B) is completely wrong in my opinion. If you are providing a service to the public, then you accept them no matter how what. Discriminating against them because of gender, beliefs, sexual orientation, age colour, whatever is wrong. No one chooses to be either of these things - people are people, and deserve to be treated with respect - the Christian should be the light shining in the darkness in this instance.

However, I believe the case of fostering and adopting is different. As a youth worker, I believe in the ability of young people to make informed choices, and actively work to enable this to happen - however the ruling that Conservative Christians cannot adopt or foster due to their beliefs assumes something a little different about young people.

I grew up in a home where I didn't always agree with my parents - I am sure you can empathise. You see, every young person has parents with outdated views, beliefs, opinions. We all have mums who embarrassed us in school, or dads who said the wrong thing...

Through the growing up period of my life, did I blindly accept their opinions? To a point, yes - but then as I got older, no. I questioned, I investigated, I rebelled, I formed my own mind... Did my parents reject me because of it? When we came to fundamental irreconcilable differences, was I kicked out, or unloved? Of course not...

Why then assume Conservative Christian couples (who many consider to have outdated views) should be any different to 90% of the population, and refuse them the right to have children?

As a youth worker, I believe that child would form their own opinion on the subject of homosexuality in light of, and maybe in spite of their parents... (as is their right). and further to that, I believe if that child grew up and discovered he/she was gay - that couple would love him/her anyway, as nearly every other parent would...

The argument therefore is not about beliefs - because we all have them, regardless if we are atheist, agnostic or Christian - but it is about love and can the parents provide a loving home in spite of their beliefs? It is about acceptance and seeing past 'perceived faults' to love the individual anyway. If they have these qualities, then does anything else matter? Of course it is a risk, but surely no more risky than any other family dynamic...

Perhaps the experiences of young people who have 'come out' to conservative parents should be examined more carefully - to examine how this relationship survived or not as the case may be...

Of course there are examples where relationships have broken down, where parents have not accepted their children, where gay men and women have not and never well tell their parents out of fear. However this is only one side of the story.
There are stories where children have come out to parents they assumed would disown them, only for a journey of education and liberation to begin, where the family discover something new, have their long-held beliefs challenged and transformed to accept their child.

Focusing in on this single issue is of concern and narrow minded. This is not the only area where such dynamics are at play... Think of teenage pregnancy for example.

Young people do not blindly follow their parents values, assuming otherwise is disrespectful to the intelligence of adolescents. It's also incredibly naive and ignores the countless experiences of young people up and down the country - I can understand why such a decision makes sense in the corridors of power. Diversity must be embraced, "difference is to be encouraged, narrow mindedness, bigotry and homophobic opinions must be things of the past"...

However does this not edge on the precipice of censorship. Does this not ignores the clumsy reality of family life with it's hurt, pain love and acceptance, all of which goes into the journey of forming a well rounded individual.

I don't know - but what I do know is that this does not sit well with me, not primarily because of the Christian couple's beliefs, but because of what those in power assume about the dynamics of family life and the role young people play in forming their own independent beliefs and values...

Of course, I reserve the right to completely disown all of the above in the future, as this is just how I see things today...

Christian Couple not allowed to adopt because of beliefs...

2011-02-28T16:48:00.002Z

See the original story here: http://www.bbc.co.uk/news/uk-england-derbyshire-12598896

The stories of Conservative Christians facing the law over their views on homosexuality are not new (see here for example) however this one seems to be different to me.

Why then assume Conservative Christian couples (who many consider to have outdated views) should be any different to 90% of the population, and refuse them the right to have children?

JNC? - yeah lets stick that on the wish list...

2010-04-08T11:22:00.013+01:00

Do churches know what they are doing when they put JNC on the job spec for youth work posts?

The JNC qualification should not be used to whittle down candidates for jobs in churches. It certainly isn't that way in the secular world. Let me quickly give my opinions for why this is.

Secular youth work organisations work to youth work principles - those of E.D.I., participation, voluntary relationship etc. The youth worker is expected to come in and work according to the ethos of the employer.
Church youth work is not near working to the principles of EDI etc, mainly because the way youth work has traditionally been done, and the way young people are viewed. Namely as part players in bigger structures - their needs are not paramount and working to meet them certainly is not the objective. The role of the youth worker is either to work under this system, or it is to educate the system into the principles which underpin professional youth work.

This leads me to ask the question - if churches are not willing to adapt and change their very ethos of working with young people, why do they very often use the JNC as a criteria for appointing a youth worker.

It seems to me that in using the JNC in the 'desirable criteria' section as a means to whittle down candidates in the context of church youth work appointments quite a few things happen. Not all good. Not all fair. Not all in keeping with the value of equity.

The JNC youth worker is immediately given an advantage over all other applicants as they are invited to interview.
The JNC youth worker prepares their answers in accordance with professional principles.
The JNC worker is disadvantaged in interview because the panel from the church do not understand the principles of professional youth work, and so the questions are tailored towards how youth work has always been done, and away from the very criteria set out in the job spec. The JNC candidate is seen as unsuitable as they do not understand the 'sort' of youth work the church is after.
The JNC candidate is then forced to tread a fine line between the professional principles of youth work and the expectations of youth work from the church - which in its current state, could be anything.

The problem arises here because the church uses the JNC as a means to get someone who is trained in youth work. However they rarely want that person to practice in accordance with their training - rather they want them to do youth work how they see it - which could be completely at odds with the professional training the JNC worker has received. This is completely unfair to the applicant as the job spec says one thing, but the expectations from the interviewees say another.

Put simply, if they do not want JNC answers in an interview, then do not ask for a JNC qualified worker. If they ask for a JNC worker and do not value their answers then surely there is something seriously wrong with the interview process.

Here is an example of Essential and Desirable criteria churches are looking for:

Essential Criteria
• A committed Christian faith
• Experience of developing and delivering a youth ministry/outreach strategy
• At least 3 years recent experience of working with young people either in a paid or voluntary capacity
• Demonstrate a passion to reach out and draw young people from
‘the fringe’ into the church community
• Current participation in the life of a Christian Church or community
• A commitment to be a worshipping member of our church
• Self motivated with effective interpersonal and communication skills
• Comply with Enhanced Access NI check
• Flexibility in working hours including evenings and weekends

Desirable Criteria
• Recognised degree / NVQ level 4 or equivalent qualification
• Youth and Community Work qualification
• Experience in a professional youth leadership role
• Organisation and management skills to coordinate others supporting the
programmes
• Good computer skills
• Current driving licence and access to a car

Another main problem arises when the JNC is used as a desirable criteria like in the example above - it simply becomes a tool for reducing the pool - however does not exclude years of experience. This then pits the professional against the veteran with years of experience at interview stage. There is still an imbalance between the two candidates. The JNC yet again is reduced to a box which has been ticked and forgotten about at interview when it was originally the very criteria which the panel was looking for!! The veteran candidate answers in the manner in which the interview panel understands. The JNC worker is left flapping in the wind talking about EDI and participation - 'this does not fit in with the way we do things here...'

The value of the JNC is not in making people eligible for jobs, nor is it to be used to reduce the field of candidates who apply - it is to be used as a marker for professional practice. When churches use the JNC as a desirable criteria then they are being unjust if they do not use the principles of professional youth work to mark the candidate on at interview. Failure to do this is unfair and reduces the value of the JNC and what it stands for.

Churches - wake up otherwise I imagine you will find yourself in some very serious trouble down the line. Even by having a professional JNC worker sitting on the interview panel, they could mark independently on the youth work principles and therefore level out the sense of injustice which otherwise can happen if the JNC worker applies for a job and is rejected because they were speaking a different language.

I know I will not stand by and let my qualification be reduced by good intentioned churches who ask for one thing, then expect another. This reduces the value of youth work qualifications to boxes to tick on an application form, opposed to a sign of good practice and professionalism.

Put simply - if Churches don't want it, then don't ask for it...

2010-04-01T08:47:00.003+01:00

Why does church do such a good job of being everything we don't want it to be?

I don't know about you, but I hear a lot of opinions on church. Everyone is an expert about it - and every 'expert' opinion is nearly always critical.

This is a good thing I think - because without a sense of disappointment in the establishment, the establishment can lose a sharpness or a prophetic edge. Of course it must be an objective disappointment - there has to be something good about church.

I used to go to a church which I loved. One which I had a tremendous commitment to as this was the one I first went to when I came to faith. My family went there before me, my grand dad, his dad - that sort of thing. I served on the vestry. I volunteered with the youth organisations. I gave a lot because I really felt wanted.

This church experience laid the foundation for me to explore youth work as a vocation.

---

You know that saying which goes something like 'church is not the building - it's the people'?

I know now I loved my church because of the people in it, no other reason. That unique make up of people was what I loved - not the location, the vision, the ethos. Those people welcomed me. They cared for me, they encouraged me. They prayed for me.

Today those people have changed - some dead, some moved on, some left the church completely. Some are still there, but they are in the minority. That church is no longer the place I remember it to be.

Time to move on from the memories and be to others what those people were to me. To try to help create those memories for someone new.

But it won't be with my old church.

The cul-de-sac of youth work???

2009-07-22T00:14:00.004+01:00

I never got involved in youth work to get a degree, I did a degree so I could get a job in youth work. This is my stock answer when I talk about my CYM experience to anyone bothered enough to listen, and it is true, however the nature of my degree is vocational. It has lead me down a path which does what it says on the tin - namely that I am a trained youth worker doing youth work.

Anyone about to embark on a CYM degree or equivalent is well warned to expect that in a few years in the Christian sector at least - you may be facing a bit of a head scratcher of what to do next...

Now I frequently get asked 2 questions in my job 'Will you ever train for the ministry?' and 'What will you do after youth work?' The former drives some of my colleagues up the wall, but I want to focus on the latter here.

What will I do next? Well before I answer that, I want to give you a very brief history of my experience in youth work.

I have both voluntary and paid experience in Council youth work, detached work, working with Travellers, private sector, sheltered housing and church based work. I have my degree and am studying for a Masters in Inclusion and Diversity and training to become a Lay Reader with my Diocese.

The reason I reveal that is so it gives you a context to understand where I am currently at with my career. Where do I go next?

Let me explain, before I go on - this is by no means me saying 'I have so much experience, where will I choose to use my vast experience and knowledge next?' (note the sarcasm). No I am currently at a fork in the road.

Where are the jobs for a graduate of 3 years in Northern Ireland? Where are the JNC level 3 jobs? They are not in the Christian sector anyway. At least not in the last 2 years that I have been working here, and if they are they are usually have external forces which drive the appointment process.

This leads to the obvious scenario whereby the Christian sector continually produces enthusiastic youth workers, trains them up and loses them to the statutory sector after a few years. Not necessarily a bad thing I suppose - afterall the more Christian youth workers in the statutory sector there are the better.

The 'brain drain' on the Church is a relatively new thing. Never before has so much energy been put into training youth workers - both through OCN (youthlink course) and the new CYM course. It is these organisations which need to be at the forefront of recognising the importance of their own courses and leading the discussion in this area on shaping what a career in youth work in the Christian sector looks like.

Thats something which needs to happen now so there is incentive for future graduates and those with experience to stick with the Christian sector in the future. However I am still left with my initial question... Where do I go - what do I do?

The fork I face is to stick where I am (I am not planning to move, but my contract is up next Summer), choose a different career altogether, or (if I want to move up the pay bracket in youth work) it'll probably be applying for a funded fixed term post outside the Christian sector.

If I can get an interview for one that is...

Vs Vs Vs

2009-05-21T23:48:00.002+01:00

Having read through my posts, I am aware that alot of my titles contain the words 'vs' - I guess its because in this line of work working for an agency which promotes faith and its ownership as a method of acceptance results in a lot of conflicts and tricky ethical and moral scenarios for a youth work professional.

In saying that however, I will try to be more imaginative in my titles in the future.

Victims first

2009-05-20T22:36:00.003+01:00

In light of todays report into abuse in the Catholic Church, I feel deeply saddened that the church which campaigned for childrens rights in the formative years of youth work then turned and abused its position of trust with children.

I feel ashamed that a Christian Church has so horribly let down a generation of young people - THIS is why the youth work sector in Churches needs to keep striving towards professionalism.

The only decent thing the Catholic Church can do is disband the Christian Brothers as a religious sect and hand over the names of those abusers to be prosecuted.

The victims are the ones who need to be listened to here - this is a Gospel imperative. If the Church doesn't listen and act, then who will...?

Faith vs Vocation

2009-05-20T18:04:00.011+01:00

Many people assume that youth work and Christian youth work are one in the same. In fact some people I know even appear confused when it is suggested that youth work can be done outside of a faith perspective.

In looking at the values and principles which underpin the profession, it becomes aparent that to balance both faith and youth work principles in balance is quite a skill.

The reality of this struggle becomes aparent when it is considered that there are three unseen influences which constantly float around any situation youth workers may find themselves in, and which in turn can shape the nature of the response to the young person.

The expectation of the employer
The principles of youth work
A personal belief system

Think of this - Susan a young person who comes to a Christian Cell group listens intently each week; she engages with the sessions well and asks some very deep and relevant questions which really seem to get to the heart of the issue.

Susan is one of those young people who encourage you each time she comes. She adds a lot more to the group dynamic than any amout of preparation or well planned sessions could hope to achieve, and you are glad when she turns up.

One particular week Susan announces to the group that she has made a 'big decision' - that she has decided to become a Muslim. She turns to you and says that she could never have made the decision without your guidance and support, and she tells the group that because she feels 'safe' here, they have played a huge part in bringing her to this point. She eagerly looks towards you, awaiting your response...

What do you do!?

If I knew more people read this, maybe I would leave the blog there to see the responses - I would be very interested in some of them - however because I am unsure of my popularity I will continue on...

You see this incident alone highlights immediately what happens when youth work principles and personal faith come head to head... which one wins - which set of values is used to base the resulting action on?

Before I go on, I wish to clarify that I am assuming those who work to personal faith have a vested interest in growing disciples, or increasing membership to their cause (this is not making a value judgement on such things, mearly pointing out what I am positioning myself against in writing this piece).

I wish to suggest that you cannot work to the principles of youth work as a subordinate to the values of personal faith.

Think of it like this.

When working to the principles of youth work, those principles act as a sort of boundary within which all work is contained.
When working to the values of personal faith, then that acts as a boundary within which all work is contained.

It is probably more helpful in this instance to explore how each boundaries respond when they are challenged to emphasise my point.

---

In working to the principles of youth work the youth worker has the professional principles underpinning their work. They may engage in faith based groups, but they still fall under the principles of informal education and EDI. So when Susan decides to become a Muslim in a Christian Cell group, she is supported in her decision, she is given all relevant information to help her decision and she is encouraged to take ownership. She is empowered into a full participative model of youth work even though she has inherintly rejected the faith from which the youth worker was working from (and hoping she would take on for herself).

In other words, when Susan rejected the personal beliefs of the youth worker, and indeed rejected the very purpose for which the group was established, she is still supported in her decision to reject the very thing which is most important to the youth worker.

The key point here is that the worker still supports the young person, they still continue the relationship because it was not based on a concept of formal education where a goal was predetermined for the young person from the very start.

The black line represents the young person breaking the boundary of personal beliefs, (rejecting them) but still remaining within the understanding of youth work - being supported in their journey of discovery.

This way of working demands a certain level of denying what the youth worker holds as important in order to continue with the young person. On one level this demands a denial of personal belief to support Susan in her personal journey.

However in 'denying' their personal faith to support Susan in becoming a Muslim, the worker is not so much denying their own faith - they are simply letting go of the notion that it is their words, or eliquent arguments which convince Susan of her need to follow Christianity. They are not so much denying God, as their belief in the way they understand how God works through them.

---

Placing the principles of youth work within the constraints of personal faith results in a different scenario with Susan.

Once she announces she is becoming a Muslim, then the over riding thought is of her 'wrong choice'. She has gone against the purpose of the group and denied Christianity. This is the primary concern - the principles of youth work fall under the authority the youth worker believes they have in being the conveyor of Scripture (their interpretation), and as such because Susan has made a wrong choice, she must be corrected. Youth work principles are forsaken as the more important goal of personal salvation becomes apparent.

The diagram to the left shows that when youth work principles are used within a religious setting, then when the young person makes a decision which goes against the religious expectation, they are on their own as the boundary has been broken and the worker gives the young person up for 'lost'.

There is an ethical consequence to this - when the principles of youth work are being outworked within a religious organisation they still encourage freedom of thought and promote diverse (conflicting) positions, even positions which go against the religious agenda. If the young people choose (as is their right according to the principles of youth work) to journey down a certain path then they face a real possibility of walking it in isolation if they choose the wrong option.

The black line represents the young person moving through the boundaries and out into the wilderness, where they are isolated from the institution when they choose to reject it's values or boundaries.

This form of youth work primarily has it's own interests at heart or at least the interests of the employer, funding agency or personal beliefs of the worker. The needs of the young person comes second.

Is this youth work any more?

---

Jesus said in Matthew 16:24 - 'Deny Yourself, take up your cross and follow me.'

Sometimes to follow Christ we have to deny the methods we believe lead people to Christ. In working to our own personal faith systems as a priority we put people second and objectives first.

In denying the easy route of spouting the usual Christain stuff to young people and allowing them to journey their own paths with our unconditional support - we deny the selfish desire we have of 'doing the Christian job of telling people about Jesus', and we take up the cross of doing the hard work of the good samaritan, the sheep in Matthew 25 and follow the example of Christ when he became nothing in Phillippians 3.

So in some senses I believe the principles of youth work actually out perform the old school methods of proclaiming 'Christ Crucified' when it comes to 'preaching the Gospel'.

Church and state

2009-05-19T15:02:00.003+01:00

I support the growing professionalism of youth work and all that goes with it in Northern Ireland. Especially in the Churches. I support the move towards good practice in working with young people, in bringing a sort of understanding to what it is to do 'youth work'.

Working in the faith based sector I am wary of the work that can go on in proactively shaping young people towards certain value bases, which can fly in the face of informal education. Something I have written about before and won't dwell on here.

However at the same time I am proud to be part of the institution which was a leader in championing child protection and raising the rights of children in the formative years of youth work. See this BBC News article.

While the Church did not act alone - it certainly played its part in shaping the youth service as we know it today. For it to be marginalised by secular agencies (as is happneing) does a disservice to what it has contributed to, and continues to contribute to youth work today.

The value of youth work

2009-05-16T12:45:00.010+01:00

There seems to be an increasing agitation among youth workers that the profession is moving away from the values upon which it was formed. I base this on the following articles which appeared in youth work magazine CYPNow:

Youth workers launch campaign for a return to core principles.

Give youth work freedom to deliver.

Youth work's values under threat

The use of youth workers to run these courses is what is causing the most consternation as they argue they are moving from enablers to enforcers in their role.

Now this government is not really big into trusting the professionals to do their jobs, as the NHS and teaching prove - however forcing the profession to undertake roles which fundamentally oppose the voluntary relationship between young person and youth worker, effectively is an immoral abuse of the role youth workers play in engaging young people the formal involuntary education system has let down.

In effect this creates a compromised form of youth work, and if the government continues down this path, then the only professionals working to the principles of informal education will be those not in receipt of funding from the government; in the private sector; or in the very place where youth work has its roots. Churches.

Now before those who work for Churches or Christian organisations sit smugly in their chairs - think on this. The policies which are being pushed by government to move youth work into a formal process are not so different to some of the 'expectations' in the faith based sector.

The following quote from CYPNow suggests where the annoyance comes from: The shift in policy signals

(...) a wider frustration that government policy of recent years has undermined youth work's core principles - namely, of young people's voluntary participation; and the importance of young people building relationships with youth workers on their terms and with their peers so they get provision that meets their needs. These are under threat, the argument goes, because of the emphasis on accredited outcomes and targeted interventions...
CYPNow - 23 April 2009

Does this sound familiar? Does the vocation of youth work in the Churches and related agencies really work to meet the needs of young people as they themselves identify them, or does it work to the needs of young people as perceived by the agencies in question?

Are the Churches (etc) already working in the way that government is trying to manipulate the statutory sector into? Who is doing the better youth work?

It's probably unfair to compare like for like, but the uncomfortable question remains, what do churches and even government seek to gain from youth work by employing youth workers?

What is their dividend from the 'experiment' of informal education?

I have a question - is it simply another method to try to engage young people into establishments or regimes which have no relevance to young people as they themselves identify? (Church or community cohesion).

Are youth workers simply being used because they bring a new method to engagement? If so then are the organisations employing them willing to also adapt to a new method of measuring 'success'?

If not, then those who employ youth workers to engage young people through informal education deny the fundamental principle behind it if they have a pre-defined goal already in place to measure the value of their investment.

This is not only ethically corrupt, but morally deceptive to the young people they are reaching out to.

The value of youth work is built upon relationship and when we put conditions on that relationship we risk damaging not only the relationship already built up with the young person, but we run the very real risk of damaging the very understanding of 'relationship' full stop.

Truth vs Youth (work)...

2009-05-09T17:54:00.015+01:00

In youth work there is a call to be true to yourself, your beliefs, values, ethics etc - while at the same time working to the mantra of E.D.I. There is no demand that youth workers deny their own values in order to become more sincere or relational to those they work with, to whom they may have completely opposing views on issues, and similarly youth work is not about convincing young people to become more like 'me', but there are times when challenge must be given from the youth work role - when awareness needs brought, and when learning needs to be facilitated.

Youth work is about relationship, but also about moving young people from one stage of their development to another. This wording is important as it is not about moving young people from one place to another, not from one belief to another, or from one set of values to another. No youth work is about moving them from one stage of development to another. The reason the wording is important is because it is primarily about facilitating the process by which decisions can be made in a secure context, by giving young people the tools to become interdependent.

The purpose of youth work is to facilitate and support young people’s growth through dependence to interdependence, by encouraging their personal and social development and enabling them to have a voice, influence and place in their communities and society.

(Working with Young People, 2008: 17)

What separates youth work from teaching is the focus on informal education. Informal education is youth work – youth work aims towards empowerment and participation, informal education is the method of delivery.

The process is fluid, not working to some curricular goal but to an open ended unknown destination where learning is continual by both ‘sides’ in the relationship between worker and young person.

A good example of this may be when John tells me he is gay. We both claim to follow Christianity. I (the youth worker) believe homosexuality is a sin. John does not.

This is what may be described as an ethical minefield. Issues are raised for the informal educator who works from a Christian value base which says homosexuality is a sin.

I can think of two main settings where this could happen for most youth workers.

Setting 1:

The young person comes to a session where it is explicitly understood that its purpose is to teach them about Christianity. The young person becomes a student of sorts, and the youth worker becomes a teacher – there are no hidden agendas here – the only variable in this setting is the understanding of the youth worker of the place of Scripture. This is a key and fundamental point to the whole understanding of the response involved. The youth worker is working to a set of goals (regardless of how admirable or otherwise those goals may be) the method of delivery shifts from informal education to formal.

In this setting the youth worker is primarily teaching, the young person is primarily learning (though not exclusively). The principle is to refine, to disciple to educate in the ways of Christian teaching according to the Bible. Or to put it another way, the student is refining their understanding and skills in applying the subject to practice.

This is not youth work, this is formal education through a direct approach.

The needs of the worker take priority over the need for John to reason things out for himself. This is not participatory or informal, and so cannot be called youth work. The context of this occurring in a ‘Christian class’ helps to keep the boundaries a little clearer, but this cannot be called youth work – yet it is passed as such by many practitioners up and down the country.

This is all based on the premise of bringing change to the young person. From a place of mis or no understanding to understanding. It is focussed on the youth workers perceived needs for the young person.

Setting 2:

John comes to an open access drop in, a Friday Night youth group, open for anyone and everyone regardless of belief, creed, gender or DNA. There are no restrictions (apart from age). So John arrives in and tells me, the youth worker that in his current relationship with Dave he finds it hard to tell him his breath smells. Of course the issue for John is Dave’s bad breath, but the issue for me is the homosexual relationship.

However the context of the setting is open access and welcoming, the purpose of the Drop in is to provide a safe place for young people on a Friday night, the ethos is inclusive and participatory. I know John claims to be a Christian (as do I) so in the context of relationship, the questions arise;

Do I still have a right to challenge him on his understanding of the Bible – even though the context of the setting is different? – after all we have built up our relationship though our shared beliefs as Christians.
Which set of values do I work towards? Do I change my values depending on what setting I am in? Not doing so risks alienation of John from the open access drop in. This goes against the ethos of the drop in, but the Bible says X Y or Z. Can I work to both agndas with integrity?
Can I not just be up front about what I believe?

Allow me to edit a quote from ‘Ethical Issues in Youth Work’ by Maxine Green which may help move the discussion forward:

Although the worker may listen to John (when he tells the worker he is gay), there is a script at the back of the workers mind which impairs the informal education process. Thus Johns’ ‘problem’ may be seen in terms of the faith of the worker, and tenets of faith may be used to solve the problem, rather than enable John to address the problem as he sees it. (...) The youth worker may continue to work to reinforce and support john encouraging him to adopt his own ideological framework.

(Edited quote from Green. M. in Ethical Issues in Youth Work. 1999: 116)

It is imperative to realise that it is possible therefore to believe homosexuality is wrong and still work in harmony with the principles of youth work. The important thing in this is that the worker realises their value base, and ensures they do not work to an agenda of conversion or change.

I can (possibly) see the questions forming in your mind - 'whats the point in that?' Well the point is the relationship upon which this whole scenario rests is the vehicle which carries Truth or the Gospel. Subverting the relationship by promoting behavioural models of inclusion damage the relationship, deny the journey that John is on, and ends up with two oppositions opposed to one relationship working with two understandings in an attitude of tolerance and respect.

Working to a behavioural model of inclusion results in 'homophobia' being alleged; as the core message which is being conveyed is one of 'change to be like me' with no understanding of the personal cost this demands.

One side sees this as working to the Truth, the other sees this as defining a homosexual person simply by their sexuality.

The context of the interaction bettween young person and worker dictates the method of response. The question upon which this all rests is, which is more important - remaining true to Scripture, or working with integrity to the principles of youth work?

The answer is not a clear cut as may first appear.

Working to the Truth of Scripture may result in an obvious declaration that sin is sin and Truth must be proclaimed. After all the Truth shall set you free, however:

When there is an aim to convert or evangelise there is a tremendous pressure not to take the ‘risk’ of exploring a divergent range of choices with the young person but to present a single viewpoint or solution. (...) This may mean that the work is based on a behavioural model with the young people being rewarded for making certain choices and electing to adopt the values of the institution.

(Edited quote from Green. M. in Ethical Issues in Youth Work. 1999: 117)

When youth work moves towards behavioural models then the integrity of Christianity (Faith) is damaged. Any decision to follow a faith based on adapting to a behavioural model will not produce good fruit.

... it is questionable what sort of attitude change there is in the long term (...) (Decision to follow a faith) may be short lived compared to a more reasoned faith acquired through a more open informal education process.

(Edited quote from Green. M. in Ethical Issues in Youth Work. 1999: 117)

The process of engagement with young people is important in getting to the heart of the issue. Denying the informal process and all that goes with it, even in situations with young people where there are diametrically opposed positions on issues will only result in short term change being made.

The young person is not given ownership over how to proceed or deal with the issue and in time they will realise this, with the likelihood that they will not only reject the decision they came to (based on a disempowered behavioural model or education) but they will resent the institution which pushed it.

Within the body of Christianity, this institution is divided into right wing Conservative or left wing Liberal.

The desire to remain true to the Truth may in fact result in informal educative approaches being abandoned as the self interests of the youth worker to feel like they have ‘done their job in preaching the Gospel’ have been achieved.

In working like this the worker exploits the young persons’ search for identity, belonging and meaning by informing them of the Truth, yet disempowering them from developing and growing through the experience informal education would provide.

The Truth the worker is trying to convey is lost to the young person as they hear words but experience no learning. They see Scripture but recognise no Truth. They see instant reward in mimicking behaviour – they see acceptance and celebration of those who believe what the youth worker believes and base a decision on the human desire to belong and be wanted.

This is not youth work, this is not informal education. This damages the body of Christ.

Of course the allegation is that youth workers who work to models of informal education must be liberal in their theology, but I argue the opposite. They can be equally as vociferous, if not more so in their theology by allowing the process of informal education do its job. Those who don’t, deny young people the respect and freedom to make their own informed choices.

It is vital not only to informal youth work principles, but also to the concept of free-will that youth work not just permits, but enables and provides the space for young people to reject the values or beliefs that the youth worker promotes.

What we pass on to our children is not the painting but the paint box (ibid.: 24)

When young people are given respect and freedom true relationship based on integrity and sincerity develops between the youth worker and young person, and in this realm permission is given by the young person to the youth worker to truly share their beliefs about God.

There is no hidden agenda here, there is no behavioural model pushed, there is no formal education system worked to. The principles of voluntary relationship, informal education and participation truly begin to develop...

The difficulty for the Church however is that within it, it has two groups in opposition, both who are calling for behavioural models of inclusion to be adopted. The middle ground of tolerance is lost as both sides feel they need to work in the method of formal education - both feel the other needs educated in the Truth.

Perhaps the principles of youth work can save the day? Because in the school of informal education anything can happen – God moves, the Holy Spirit has room to work, it is possible to reject the belief of a person, in tandem with accepting the individual. A middle ground of tolerance opens up. Of course this doesn't bring the answer - but it can provide the space for the conversations which need to happen - to happen.

Perhaps the Church needs to work to a new model, with new boundaries to shape the dialogue between both parties - that is informal education; participation.

Questions?

Youth worker vs Christian youth worker vs youth worker who is a Christian

2009-05-07T18:19:00.014+01:00

Youth work is a pretty interesting career. Anyone can do it (can't they?) it's just about hanging out with young people, and it's about bringing people into relationship with God...

I interview for CYMI and in my experience of doing that, I have witnessed some interesting definitions of youth work, both by applicants and their references (some youth workers / ministers etc), however I would say that the opening paragraph is what is consistently spoken about when youth work is defined.

Being a Christian myself and working for a church I should really agree with it (shouldn't I?), but I can't help but find myself straying further from those opening statements. In a moment of reflection - instigated by a recent youth workers day with CIYD, I found my mind wandering into my understanding of the term youth work, and how a Christian can work under that banner, and then what they should define themself as.

For me, 'youth worker' is as much a job title as 'police officer', 'doctor' or 'social worker' - all of which demand training, intention and a skill base to work from. There is something about working under the the banner of 'youth worker' which demands a level of proficiency - an understanding of the principles to which 'youth work' is borne.

This is where the traditional understanding of youth work and Christian will come into conflict for most.

I also have expectations of what it means to fall under the banner of Christianity. The Christian message is one of transformation and redemption, from darkness into light, wildnerness to promised land, sinner to forgiven saint; it also calls us to be ambassadors for Christ, messengers of Truth and makers of disciples.

Most Christians who practice youth work prioritise the latter because the former is not even in their radar of consciousness.

But which one is most important - and in answering this, what should a Christian youth work practitioner call themselves?

Pretentious much?

I don't think so - because I think this question needs to be answered to preserve the integrity of 'youth work' and 'Christianity'

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As I get more into my own journey of being a youth worker, I discover more about what it is to be a youth worker... Let me give you an example:

In a recent youth group, we invited a young person to come back after the session as he had been thrown out for bad behaviour. We wanted to talk things through and get some insight from him. He walked in, and one of the volunteers approached him and asked him how he was... the volunteer must have asked this about 12 times until the young person could take it no more and told him to F*** off.

So the volunteer needed to interact with the young person, but panicked and repeated his question over (and over) again. Did the volunteer intend to engage the young person because he knew he needed to be welcomed and talked to - or did the volunteer simply panic when he saw the young person, open his mouth and let random words fall out?

The point being that regardless of the volunteers skills or confidence in that situation, the outcome was the same. Why is this important - well it's important because it's about intention.

Either we intend to engage young people, or we don't and we do it by accident. Either we intend to work with hard to reach young people, or we don't and we do it by accident. Either we intend to do good youth work, or we don't and we do it by accident.

It's about intent.

So the further into my own youth work journey I go, the more I realise I have to know what I intend to do, otherwise I just do it by accident - and either brilliant things happen, or terrible things happen.

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When I look at what it is to be a youth worker, I realise that it is built on the founding principle of relationship:

"Thirty years ago, youth work aspired to a special relationship with young people. It wanted to meet young women and men on their terms.
"Three decades later, youth work is close to abandoning this distinctive commitment. Today it sides with the state's agenda."
Tony Taylor in CYP Now - 23rd April 2009

The official understanding of youth work is expressed in the Department of Educations 'Model for Effective Practice (2003) which outlines the core values of Equity, Diversity and Interdependence (EDI) as foundational to delivering youth work - this understanding puts relationship at the heart of what it is to do youth work.

When we side with the quote from Tony Taylor above, we put relationship above issue, or agenda. However the problem with this for the Christian youth worker is that the issue which has got them into youth work in the first instance, has more often than not, been a desire to 'disciple', 'transform', 'redeem' young people.

I like this cartoon (taken from Ruth Elkins blog) Sort of illustrates just how many agendas the youth worker can be put under. Whether they know it or not...

This is where the fundamental clash occurs between youth work and Christian youth work.

So what do to?

I would firsty recommend a protection of the title 'youth worker' (both for those who do this for a job and those who volunteer). This is not a new proposal - but I cannot call myself a police man, a doctor, a taxi driver as I am not any of those, but what I am is a youth worker. And in being a youth worker, I subscribe to a set of ideals; principles which should be shared by all 'youth workers' however which are not, due to the diverse range of people who claim that title for themselves.

Hear me - I am not saying I am the best youth worker, and all others are deficient - no. But what I am saying is that I remain within the boundaries of what 'youth work' is - to go beyond that damages the integrity of my vocation.

This raises the question for me - can there be a title 'Christian youth worker'? Is there a Christian Police Officer for example? Isn't enforcing the law the same in any context - isn't adhering to youth work principles the same in any context?

If youth work is to informally educate young people through relationship, then shouldn't we actively encourage young people on journeys we don't believe in, agree with, adhere to? After all it is their journey. We are there to advise, support, encourage, be role models - and help them through the hard stuff. If we are there to make them Christians, then we spread an insidious message that we only want one outcome from our input.

Listen to this from Kerry Young:

Young people, like all other people, share their hopes and fears with people they trust. They are also prepared to consider the opinion of people they trust even if those opinions are difficult to take on. But what makes a person trustworthy? The main message seems to be – ‘you can trust people who care’, people who take the time and show the patience and who are bothered enough to want to help. (Young 1999: 68)

So in the context of relationship, we can either take great heart from this, or we should be taking heed from it.

It is though relationship and trust which the concept of transformation can occur - however this must not start from a position of viewing the young person as someone who inheriently needs changing. Sinner to forgiven saint. This puts the young person on the back foot from the very beginning - is this fair? Is it fair to the relationship to view them as what some colleagues call 'not yet Christians' this insinuates they are deficient, in fact it doesn't insinuate it at all - it blatently spells it out that they are incomplete.

Now while we may believe as Christiains we are incomplete without Christ, to have this as a default starting position building relationship with young people regardless of who they are is worrying. Again it comes down to the intent - to 'save' or to accept - (Can we have both?).This is the work with young people which goes against youth work. But then again the cynic in me says this sort of worker doens't want relationship if it's not on their terms anyway... Pah!

The reason to take heed from Kerry Youngs quote is because she is telling us that in the relationships we have with young people, we have the power to influence change. The young people want to change to become more like those they trust. Trust the wrong people and wrong things can happen. When the wrong people are youth workers who propogate the message that they're only in it to see the young people transformed - then a very damaging message is conveyed to young people.

This is where plastic Christianity is sold, and believe me - they'll come looking for a refund down the line...

::Edit - 23:04 - 7th May 2009 - I would go further here, and say the youth workers position is not just to promote the Christian message to a young Christian, it is also to inform them of the alternatives - why? Because this is liberation - this puts the power into the hands of the young person, this reduces the chance of faith developing based on the relationship with the youth worker - and increases the chance of faith developing from a deeply personal journey of discovery. ::

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So I propose 'Christian youth worker' is a job title putting agenda or issue before relationship.

This is where those who wish to name themselves 'youth workers' (volunteers & paid staff) are called to educate their employers that youth work is not about 'saving people' or indeed doing epilogues... It is first and foremost about relationships, because in relationships, issues are uncovered - and in uncovering issues trust is built, and when trust is built relationship develops, and when relationship develops, the integrity of faith shines through - and when this happens change begins to happen in both the youth worker and the young person.

This is intentional - this is not accidental, this looks like easy work (but it's not), but this is our calling as 'youth workers' - I argue if you disagree then go find another job title.

Am I a Christian youth worker? No, I'm a youth worker who is a Christian. It's up to you to decide what you are...