The following article is from Credenda/Agenda:
Presbyterian: Volume 3, Number 6

**  While we do not agree with all of the points and principles espoused in the following article, we believe the author's survey of the history of youth ministry, and his call to churches to better equip parents as disciplers of their own children is a timely and helpful message.

Just 150 years ago, our attitude toward time drastically shifted this was the result of societal circumstances coupled with evolutionary theory. Before the mid1800s, time was arranged according to significant events. European history, for example, was seen in terms of ruling families: the Stuarts, Hapsburgs, Bourbons, etc. Today, by contrast, we speak of the fifties, sixties, and seventies.

Before the last century, the phrases on time, ahead of time, and behind time meant nothing. The
industrial revolution forced a new concept of time upon us. Railroads ran on schedules and factories
paid hourly wages rather than performance based wages. In 1884, representatives from 25 nations
met in Washington, D.C., settled on Greenwich, England as the prime meridian, fixed the exact length
of a day (for the first time in world history), and divided the globe into 24 time zones. We have been
carrying Father Time on our shoulders ever since.

This new spotlight on time, though beneficial in many respects, shone in areas it shouldn't have,
particularly in the new stress on individual age. Prior to the mid-nineteenth century, birthdays were
neither mentioned nor celebrated. Age wasn't even included as a category in the 1850 census it
wasn't considered important. It wasn't uncommon to graduate from a university at age 17, or age 28,
or any age between. Students matured at their own rate. What's more, there was no impetus to
segregate based on maturity level; the one room schoolhouse was the norm. Even in social gatherings,
children, who were considered to be miniature adults, mingled with people much older than
themselves.

Horace Mann changed this first in the classroom by fastening students to a fixed learning pace.
Consistent with the onset of evolutionary thinking, progress had become synonymous with the
passage of time. For the first time ever, students were segregated by age. Based on some
demographic norm, they would be judged "ahead" or "behind" their peer group. "Normal" was an
arbitrary standard superimposed upon the wealth of data that indicates wide disparity between rates
of maturation.

In 1904, G. Stanley Hall's multivolume tome, Adolescence: Its Psychology, and its Relations to
Physiology, Anthropology, Sociology, Sex, Crime, Religion and Education was published. Using
social applications of Darwin's work in biology, Hall suggested that individuals evolve through the
same stages through which human history has evolved. He associated infants and toddlers to
presavage periods of history; he thus counseled parents and teachers to leave their young children to
Nature and encourage play which fosters motor development. A crisis transition period led to the
adolescent years of 8 to 12, which were likened to the early pygmies and other savages; these
children could be drilled and disciplined in school. He claimed that another period of crisis came at
adolescence, which he considered the most critical period in one's life. This time in life was seen to be
so important that it separated teens from those older and younger to them.

In short, G. Stanley Hall invented adolescence.

Like most evolutionists, Hall also taught that each generation is or should be superior to the previous
one, and therefore needs to break free from those which precede it. In practical terms, this thinking
has come to mean that rebellion is youth's destiny, and is a natural characteristic of adolescence.

John Dewey, Hall's most renowned follower, put these theories into practice in the public school
system. Dewey's prescriptions were implemented in classrooms all over the country.

In order to isolate the "crisis period," high schools were created to segregate the teens from other
children and from adults. Within a generation after Dewey, we saw, for the first time in the history of
the Western World, an adolescent subculture. By the 1950's, teens had their own music, literature,
styles of dress, language and etiquette. Generational differences hitherto unheard of became obvious.
(Hall, of course, had noticed the "peer orientation" of adolescents at the turn of the century: he forced
young people to study and associate together and then pointed out that they were doing so.)

Tragically, the modern evangelical church has followed the trends set by Mann, Hall and Dewey. We
have developed AWANA programs for young children who later move on to junior and senior high
youth groups. Senior highs graduate to the college/singles group; when they marry, they join the young
couples group. Bible studies are structured for parents of toddlers, parents of teens, and
"empty nesters." Elderly women congregate to quilting groups and elderly men are left out, wondering
what kids these days are coming to.

In other words, evangelical churches have honored divisions which have no basis in either Scripture
or common sense. These divisions breed immaturity, for they prevent younger people from
associating with and learning from their elders. The prophets and apostles didn't assume such a state
of affairs at all, but seemed rather to assume that all ages would interact together in harmonious
fellowship within the church. The Scriptures contain directives which promote cross generational
interaction; consequently we should avoid any cultural patterns which may hinder our obedience to
such directives.

Bearing this in mind, we need to reconsider the structure and methods of the modern phenomenon of
"youth ministries." Many churches have them, but few have built them according to biblical patterns
for the church. This will be specifically addressed in the next issue.

Hear, my children, the instruction of a father, and give attention to know understanding; for I give you good doctrine: Do not forsake my law. When I was my father's son, tender and the only one in the sight of my mother, he also taught me, and said to me: "Let your heart retain my words; keep my commands, and live..." (Proverbs 4:14)

You shall rise up before the gray headed and honor the presence of an old man, and fear your
God: I am the Lord (Leviticus 19:32).

Let no one despise your youth, but be an example to the believers in word, in conduct, in love,
in spirit, in faith, in purity (1 Timothy 4:12).

Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the
Lord out of a pure heart (2 Timothy 2:22).

Our society has taken a shocking turn. In the 1950's we saw the development of a subculture that
was peculiar to young people. This was the first time the Western World had ever seen an
age exclusive subculture. Now, a little more than a generation later, that youth subculture has become
the dominant culture in our society.

In terms of culture in all its forms, art, dress, music, etiquette, and entertainment, we train up our little
ones to make the most of their youth. High school is the pinnacle of life. Young people dream of
being high school seniors, and when they reach the age of eighteen they are on top of the world.
What's worse, the world, old and young, bows down to them.

By age thirty we are already past our prime. We begin the frantic post twenties pattern of fitness,
facelifts, weekend recreation, and spicy relationships which "make us feel young again." Late
twentieth century America is not allowing itself to grow up. We have established a pattern of
perpetual regress that is tearing down the last vestiges of maturity that our fathers labored to achieve.

This regress happens when we ignore the mandates in Scripture which implore the young and old to
interact with one another. With age comes wisdom that needs to be passed on to young
people. Older people must be eager to share it, and younger people must be eager to receive it.

The so-called "generation gap" (a twentieth century invention) has been used as an excuse for age
segregation, but Scripture speaks of no such thing. Our Lord prohibits the perpetuation of immaturity
that results when the younger generation is left to itself. Instead, our children should be standing on
our shoulders.

When young people exclusively interact with one another and make their own rules, a "herd
mentality" develops: they follow in the footsteps of one another rather than those of adults. The
problem is not peer interaction per se, but irresponsible parental oversight. Young people should
never be allowed to form a herd. Though peer interaction is often profitable, it is only so when it
promotes maturity. From their birth, children should see themselves as adults to be, growing into an
adult world. They must never be trained to think that perpetual youth is life's aim.

Therefore the church ought to be wary of what some call an ideal youth ministry. Such a ministry pulls
teens away from their elders, brings them together, and encourages them to revel in their youth. Even
worse, children are drawn away from home in order to keep church commitments. I have seen youth
ministries where the "deeply committed" kids are at the church four nights a week!

Some are frustrated that the church is too slow in keeping up with societal trends. But they are
encouraged to see the church closing in: Amy Grant and Michael W. Smith have made the top 40,
and This Present Darkness is being made into a movie. And, most important of all, youth ministries
are learning to follow the latest fads in order to sell Christianity to today's teen.

Perhaps we should step back and ask ourselves if our standards are too low, patterned after the
standards of our declining culture. Youth ministries have not solved the problem, they have become
part of it. Our goal has been to provide a place where kids will have fun in a wholesome atmosphere.
We don't want our kids to be immature in a worldly way, but rather in a "Christian" way. So we
reject a pagan immaturity, and embrace a "Christian" immaturity. In the name of good clean
wholesome fun, immaturity is perpetuated.

Building on our foundation, our children ought to move far beyond the goals we achieve. Our
grandchildren should be raised better than our children. They should have a deeper understanding of
God's word, their Christian worldview should be more refined, and their fear of God should be more
profound than ours.

The biblical standard is "godly offspring" (Mal. 2:15): descendants of whom we will not be ashamed,
sharp arrows who rise up and contend with our enemies at the gate (Ps. 127:5). If this standard is not
met, parents bear the full responsibility. The Scriptures couldn't be more clear: the responsibility for
the upbringing of children in every area is given primarily to parents (Deut. 6:7, Eph. 6:4, passim).
Responsible youth ministry in the church involves teaching and exhorting parents.

The focus of next month's essay will be to cover specific problems with modern youth ministries, and
to suggest alternatives for those who are tired of imitating the world.

Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, "Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord's people transgress." . . . Nevertheless they did not heed the voice of their father. . . (1 Samuel 2:2225).

Was the behavior of Eli's sons inconsistent with their upbringing? After all, they were raised in the
tabernacle what better environment could there be for raising young people? In spite of this, the text
reveals important factors which indicate that Eli's sons were not brought up well.

Notice that the detestable practices of his sons were not apparent to Eli until he was an old man.
Furthermore, he did not witness his sons' public sin himself, instead he heard about it from someone
else ("it is not a good report that I hear"). Eli fell far short of his responsibility for the oversight and
discipline of his sons, a pattern that had apparently continued for years. Eli was an unfaithful father,
and the judgment of God fell on him accordingly (1 Sam. 2:27ff). And at the very least, he provided a
poor example for Samuel, whose sons also turned out badly (1 Sam. 8:1-3).

Sadly, many parents today shun their parental responsibilities just as Eli did. This is clearly evidenced
by the thriving day care industry and overcrowded public schools. Evangelicals bemoan this breakup
of the "traditional family" and call for a return to "profamily values." It is ironic that many vocal
proponents of "profamily values" advance "solutions" that are either political or ecclesiastical. But this
does not face the heart of the problem. The breakup of the family isn't due to a deterioration of our
legislators' values, but rather to a deterioration of fatherly values.

Scripture clearly places the responsibility for child rearing on fathers: "And you, fathers, do not
provoke your children to wrath, but bring them up in the training and admonition of the Lord"
(Ephesians 6:14). Many parents feel that they are "doing their job" by seeing their children off to
youth group on Wednesday nights. Most do little or nothing more, and thus fall far short of what God
demands of them as parents. Fathers are responsible for directly overseeing their children in spiritual
matters a responsibility which cannot be delegated to a youth pastor. Today we speak well of
parents who support church youth activities, but they ought to have much more than a supporting
role.

Effective youth ministry is the father's task; he has the responsibility to establish a godly atmosphere in
the home. Fathers must be leaders in worship, prayer, reading and studying the Bible, and in
fellowship with other saints. Moses demanded that the fathers of Israel rear their children in an
environment of God's law; its majesty was to be plainly manifest to them everywhere they turned
(Deut. 6:69). This standard remains, and fathers today are required to meet it. If children do not
come face to face with God in every aspect of their lives, their fathers, through abdication, are
bringing them up in practical atheism.

Where does this leave the modern church youth ministry? When fathers are doing what they ought to
be doing, youth ministry as we know it has no place. Where fathers have abandoned their
responsibility, churches should not focus on the abandoned children, but rather on the fathers. This is
to be approached in three areas:

First, the elders of the church should provide other fathers with examples of godly child-rearing in
their own households. Elders with harmonious households and faithful children are required in the
body of Christ (1 Tim. 3:45; Titus 1:6). As elders practice their fatherhood biblically, they will grow
better equipped to work with and teach other fathers (Heb. 5:14). Witnessing biblical family life at
work provides a great encouragement to cultivate it in one's own home.

Second, fathers should be taught their responsibilities in the home and how they might be practically
met. This requires a great deal of labor in the Scriptures for all men in the body, beginning with the
elders. Fathers are shepherds in the home, and must acquaint themselves with the Word of God in
order to lead their families in worship, doctrinal instruction, prayer and Bible study. Attention to this
responsibility should constantly be brought to fathers when the believers gather. Diligence in this area
produces fruit. And because it is diligence that is biblically mandated, it produces fruit that lasts.

Third, biblical standards of fatherhood must be established and protected. Our cultural revolt against
maturity tempts us to lower our standards for child rearing. We may think we are doing well as long
as we do better than the pagan world around us, but God never patterns His norms after human
culture. Standards are established and maintained in the church by looking to God's Word, not by
looking at the world. God demands obedience of fathers, and anything short of obedience is sin. The
saints must have the courage to practice encouragement, admonishment, and rebuke within the
church whenever biblical standards of fatherhood are not met.

Most importantly, it must be remembered that godly families are a gift from the Lord they are the
result of His gracious work. Apart from the work of the Holy Spirit, no youth program or strategy for
fatherhood will amount to anything.