Research Focus and Scope
This research paper will investigate different methods that have proven to be successful in disciplining today’s youth, who are millennials. This paper aims to provide insights that contribute to more excellent knowledge of disciplining tactics for the current generation by addressing major issues such as youth and homosexuality, evangelizing children in foster care, the role of the Church, and breaking the cycle of disbelief. These are just some of the topics that will be covered in this article.
Youth and Homosexuality: Is It a New Phase?
The issue of homosexuality has dominated conversations about the younger generation in recent years. Some might contend it heralds a new millennial acceptance, openness, and diversity era. This expanding trend has tested conventional religious doctrines and spurred vigorous discussion among religious groups. Navigating these shifting waters requires a thorough understanding of the nuances of this topic and its ramifications for disciplining millennial adolescents. Born between 1982 and 2000, millennials have been labeled as entitled, egotistical, and arrogant. They have a good education and are politically and socially aware (Fritschel 16).
The Internet impacts millennials, social media, smartphones, the 9/11 terrorist attacks, and the ensuing conflicts since they are a generation that grew up surrounded by technology (Fritschel 16). Many cohort members are engaged in significant identity development, perceive themselves as transient, and occasionally feel overburdened by their workload (Fritschel 16). Overall, it can be seen as evident that Millennials are more accepting of their sexuality than previous generations. The increased acceptance of various sexual orientations as a result of this newfound freedom affects religious communities both favorably and unfavorably.
The perspectives and behaviors of the younger generation, more specifically Millennials, show that homosexuality is not a new phenomenon, but the openness about it is what changes. However, every Christian must love others without judgment. As said in Ephesians 4:32, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Holy Bible).
In his book, Newman focuses not only on compassion but the judgment of many people toward those who are homosexual. As the author says, “addressing issues of homosexuality […] requires a painfully honest look into our hearts,” eliminating judgment and focusing on humility (Newman 144). Consequently, such feelings will “make us more attractive mouthpieces for our message of grace and healing” (Newman 144). Therefore, the main idea is to help instead of judging.
Other writers convey a similar message. Wike and colleagues condemn judgment as well and emphasize that relationships with others, particularly those with family members, maybe both an area of abuse and a source of support (Wike et al. 19009). To help families and younger generations grow, it is crucial to offer resources and community-level assistance (Wike et al., 19009). Resources for family members to overcome personal biases and concerns, for instance, may clear up misunderstandings, offer solutions, and improve the relationship (Wike et al. 19009).
The social loneliness and sense of exclusion that may come with being a family member of an LGBTQ+ member can be lessened by providing these resources through reputable channels, such as faith-based groups or other community-based institutions, ideally with involvement from LGBTQ+ adults (Wike et al. 19009). Thus, as one can see, all sources confirm the necessity of involvement, patience, and understanding. Scazzero states, “The journey of genuine transformation to emotionally healthy spirituality begins with a commitment to allow yourself to feel” (Scazzero 39). Consequently, the goal is to listen and understand their struggles and offer guidance and support.
Evangelizing Children in Foster Care: Healing Psychological Trauma
Evangelizing children in foster care who have endured the devastating repercussions of psychological trauma presents a venture that is one of a kind and one that is fraught with difficulty. When it comes to disciplining these fragile young people, it highlights how important it is to take a trauma-informed approach, emphasizing the value of empathy, patience, and spiritual instruction that is suited to the individual.
Corinthians 5:20–21 says, “We are ambassadors for Christ, God making his appeal through us” (Holy Bible). As a result, each Christian should recognize their responsibility as ambassadors and prioritize the mission of God rather than their perspectives. Stiles supports this claim by saying that “ambassadors don’t have the freedom to change the message; their job is to deliver it accurately” (Stiles 101). For sinners to be forgiven by God, the Creator of the universe, the message must be communicated appropriately.
The message of judgment reverberates in this section as well. Like the authors above, Stiles believes, “We must deliver the message regardless of the discomfort produced, effort required, and shame endured” (Stiles 101). Newman supports the claim and argues that not being empathetic and trying to guide those in need “without the slightest sense of compassion is terrible” (Newman 147). The author adds that “such coldness cries out our own need of cleansing and change” (Newman 147). Therefore, all authors accentuate that being patient and consistent in efforts to help them heal and grow is crucial.
The Role of the Church: Navigating a Changing Landscape
The function of the Church faces enormous difficulties and opportunities at a time of swift cultural change and technological growth. This section examines how the Church might modify its strategies to effectively engage and disciple the millennial generation by examining the dynamic interaction between the Church and the changing cultural landscape. The necessity for the Church to adopt contemporary communication platforms is one of the main links that emerge from the sources. Since millennials were born into the digital age, social networking, instant messaging, and online content are second nature to millennials.
Before delving deeper into the church’s role, it is crucial to understand the current sentiments of Millennials. According to religious surveys, 38% of people between the ages of 18 and 29 and 29% of those between the ages of 30 and 39 do not identify as religious (Fritschel 16). This age cohort is significantly greater than any other (Fritschel 16). Some people think the church is excessively formal, judgmental, or hypocritical, and any of these Millennials may find community, spiritual growth, and God elsewhere (Fritschel 16).
“Places where they can be vulnerable, accepted and affirmed” are what millennials seek in genuine relationships (Fritschel16). They want to hold leadership positions within the church and embody the New Testament’s fundamental, all-encompassing love and faith (Fritschel 16). Therefore, it is crucial to emphasize social ties and church practice with the help of which nonbelievers will be able to connect with God. As emphasized in John 13:34-35, “all people will know that you are my disciples, if you have a love for one another” (Holy Bible). Thus, spreading awareness and helping people find God is the duty of all Christians.
In his book, Denver delves deeper into how the local church is the ideal setting for discipline. In actuality, it emphasizes that the primary disciple-maker of Christians is the nearby church itself (Denver 53). It does this through regular meetings and systems for holding people accountable, including its elders and members (Denver 53).
The assembled local church must teach the whole wisdom of God through those qualified for this role. That much “provides a church’s skeletal structure,” and people “come to the realm of relationships, which are like the church’s flesh and muscle” (Denver 53). In other words, the role of local churches is in reaching out to the youth and providing them with a sense of community and belonging. Here, it is crucial to remember not only weekly church visits but creating programs and supportive groups that could foster a sense of belonging and cater to their needs.
Breaking the Cycle of Unbelief: Fostering Genuine Faith
The difficulty of ending the millennial generation’s cycle of atheism is a central focal point in the conversation on disciplining this generation. As mentioned by Block, “Often finding little support for their nascent unbelief, young people who doubted religious belief in that era were, at least in the short term, apt to become religiously indifferent rather than openly nonbelieving” (Block 22). Many people struggle with skepticism toward spirituality and religion. However, one should be aware that doubt is not the same as disbelief (Pargament and Exline, The Psychology of Spiritual Struggle 20).
Instead, doubt is characterized by uncertainty, perplexity, and a need to know whether something is true (Pargament and Exline, The Psychology of Spiritual Struggle 20). Wide-ranging existential concerns may be the center of religious and spiritual doubts (Pargament and Exline, The Psychology of Spiritual Struggle 20). They may concentrate on more specific topics, such as religious communities’ stances on social concerns or the veracity of a particular incident described in a sacred book (Pargament and Exline, The Psychology of Spiritual Struggle 20). As a result, one can see that to break the cycle of unbelief and foster faith, it is crucial to focus on the questions concerning religion to provide clarity.
In another book, Pargament and Exline focus on the importance of belief and breaking the cycle again. Authors do not judge the atheists and instead believe that “there are times, […] when the most basic beliefs and assumptions about the world-religious, spiritual, and nonreligious are shaken” (Pargament and Exline, Working with Spiritual Struggles in Psychotherapy 214). During these periods, people start to experience uncertainty since what formerly appeared logical and accurate loses its persuasiveness.
What some might see as ignorance and selfishness is, in reality, confusion. There can be a great deal at stake when perspectives meant to answer fundamental inquiries instead become grounds for controversy and disorientation (Pargament and Exline, Working with Spiritual Struggles in Psychotherapy 214). This happens not only because finding meaning-making structures is intrinsically valuable but because they aid people in locating many other types of importance (Pargament and Exline, Working with Spiritual Struggles in Psychotherapy 214).
The writers mention that people often see such struggles and doubts as “confusion, tension, and strain about fundamental beliefs regarding matters related to the sacred” (Pargament and Exline, Working with Spiritual Struggles in Psychotherapy 214). Therefore, it is crucial to stress the significance of a non-judgmental approach and instead focus on the support and guidance that can help individuals gain faith once again and stave off the wrong and sinful path.
Developments in Thinking and Conclusions
As a result of examining several themes linked to disciplining millennial kids, the links between the sources have shown an extensive and complex tapestry of factors. The interaction between the sources has shown how important it is to modify conventional methods to cater to the particular needs of the current generation.
The concepts covered in the course, which emphasize the significance of comprehending the context and dynamics of contemporary society while engaging in matters of faith and spirituality, are highly resonant with this insight. The sources have shown how static or out-of-date discipleship approaches may fall flat with millennials, calling for a more dynamic and pertinent approach.
These revelations have personally caused a significant change in the way I view disciplining millennials. I have realized that true discipleship demands a sincere, empathic grasp of millennials’ complex issues and goals, not just the dissemination of information or the application of a predetermined formula. According to the sources, empathy is crucial because religious leaders must be sensitive to the emotional and psychological landscapes of the young people they are trying to influence.
In this effort, active listening has become a potent technique. It has become clear that forums must be developed where millennials can freely share their doubts, inquiries, and experiences. These settings can promote trust and inspire sincere discussions that explore the complexity of religion and spirituality. Religious leaders can exhibit their desire to comprehend each person’s path by practicing active listening.
They can then provide direction that is both pertinent and significant. The sources have also shed light on how crucial cultural sensitivity is to effective discipleship. A friendly and inclusive atmosphere must recognize and value millennials’ different backgrounds, identities, and experiences. This newfound insight has made me more aware of the need to keep learning about many cultures, traditions, and viewpoints to connect with and mentor young people on their spiritual journeys.
The arguments and concepts in the sources underline the demand for an innovative and timely strategy for disciplining millennials. The available data emphasizes the potential for sound effects through kind interaction, trauma-informed advice, contemporary outreach techniques, and cultivating real connections. Although there are difficulties, these strategies’ applicability cannot be disputed. The approaches offered present viable means of bridging the chasm between conventional wisdom and the particular circumstances of the millennial age.
The Church can effectively disciple millennials by combining these strategies to address youth and homosexuality, heal psychological trauma, adapt the role of the Church, and break the cycle of unbelief. This will enable them to navigate the complexity of the modern world with a strong faith and a clear sense of purpose. The takeaways from this research emphasize the significance of embracing innovation and change in disciplining the millennial generation as we look to the future.
Works Cited
Block, Tina. “‘Most of Today’s Teen-agers Laugh about God’: Youth, Secularization, and the Sixties in British Columbia.” The British Columbian Quarterly, vol. 203, 2019, pp. 21-52. Web.
Denver, Mark. Discipling: How to Help Others Follow Jesus. Crossway, 2016.
Holy Bible. New International Version, The International Bible Society, 2011.
Fritschel, Ann. “Beyond the Mission Trip: Millennials, Financial Stewardship, and the Congregation.” Currents in Theology and Mission, vol. 45, no. 2, 2018, pp.16-20. Web.
Newman, Randy. Questioning Evangelism: Engaging People’s Hearts the Way Jesus Did. Kregel Publications, 2017.
Pargament, Kenneth I., and Julie J. Exline. “The Psychology of Spiritual Struggle.” John Templeton Foundation, 2021, pp.1-42. Web.
—. Working with Spiritual Struggles in Psychotherapy: From Research to Practice. Guilford Publications, 2021.
Scazzero, Peter. Emotionally Healthy Spirituality: It’s Impossible to Be Spiritually Mature, While Remaining Emotionally Immature. Zondervan, 2017.
Stiles, J. Mack. Evangelism: How the Whole Church Speaks of Jesus. Crossway, 2014.
Wike, Traci L., et al. “Victimization and Resilience: Experiences of Rural LGBTQ+ Youth Across Multiple Contexts.” Journal of Interpersonal Violence, vol. 37, no.19-20, 2022, pp.18988-19015. Web.
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