A C UTTI NG -ED GE TOO L FO R GOD ’S WO RK WI TH

A C UTTI NG -ED GE TOO L FO R GOD ’S WO RK WI TH CHI LD RE N | IS S UE 6

restore KDN PP 14535/1/2008

A dynamic community comprising the young and old, the rich and poor, and cutting across racial and gender divide, where the spiritual life of the individual can be nurtured.

Family of faith

6

God welcomes children fully into the family of faith Children are essential to the life and ministry of the church, bringing spiritual gifts and abilities and fulfilling definite roles. The church needs to be a place where children may dynamically connect with God and engage in meaningful participation; discipled, equipped and empowered for life and ministry. As members of the family of God, children are to be cared for as sons and daughters and are part of the admonition to love and serve one another.

Family

God intends for churches to provide children with opportunities to know him and fulfil their calling in the body of Christ.

of foreword

faith

STATEMENT 6, UNDERSTANDING GOD’S HEART FOR CHILDREN BIBLICAL FRAMEWORK

IT is one thing to say children are welcome and free to participate in the life and ministry of the local faith community. But in practice, this is far removed from reality.

Statement 6* of the Understanding God’s Heart for Children Biblical Framework centres a good deal of biblical practice and principles in the faith development of children.

While the Christian faith can be taught, personal owning of the faith does not usually come without the influence of a local church or faith community impacting on the lives of children at different levels. A key element here is providing children the vital environment of loving and caring relationships from whence faith experience is nurtured and then effectively passed on to children.

In this issue of Restore, Ndaba Mazabane advances some truths about the biblical practice of welcoming children to participate fully into the family of faith. Meanwhile, Nelli Karkainnen shares some lessons learned from organisations that work to engage children and churches together while Gabriela Segura shares in greater details a model of care which strengthens biological families to love children effectively. This issue then gives some insights on spiritual abuse of children and Sunday School ministry, and includes toolkit materials to help faith communities keep children safe and to engage children in meaningful prayer. Finally, Kara Powell closes this issue with a spiritual nurture lesson for children to realize that God cares about all of their needs.

We at Restore pray that as you seek to disciple, equip and empower children for life and ministry in the body of Christ, the children you serve may know that following Him is an adventure and have real experiences of God; because you have been faithful in fully welcoming them, believing in them and cheering them on.

what’s inside?

Think! (biblical reflection, opinion piece, feature etc)

a biblical reflection by Ndaba MAZABANE

Children and spiritual abuse……… pg.7 an introductory article

Making Sunday School work……… pg.10

Act! (activity toolkits, practical ideas etc)

Lessons learned in engaging churches and children……………………….. pg.12 lessons learned by Nelli KARKAINNEN

One church, one family, one child – A family-based care solution within local churches ……………………… pg.15 a case study by Gabriela SEGURA

Faith and child protection

– How faith communities can safeguard children …………………………… pg.19

a toolkit adapted from materials developed

by Keeping Children Safe

Mobilising and engaging children in meaningful prayer ………………… pg.19 a toolkit adapted from materials developed

by World Vision

* For the complete statement, please visit www.viva.org/restore.

God welcomes children fully into the family of faith…..……………… pg.3

What do they need more?..……… pg.26

an adult-led group activity for children

by Kara POWELL

biblical perspective

God welcomes children fully into the family of faith

By Ndaba Mazabane

T

HE critical challenge facing the contemporary church is how it takes up seriously the notion of being “the family of faith” for all who belong to it, especially children. When Jesus Christ died on the cross, he paid a price through his blood to redeem and save all who had missed the mark. When, by faith, they turned to him and believed in his name, he gave them new lease of life. He gave them ‘the right to be called children of God – children born not of natural descent, nor of human decision or a husband’s will, but born of God.’ (John 1:12-13) Out of the people, he created a forceful and dynamic community we now know as the church. This community is comprised of the young and old, the rich and poor. It cuts across racial and gender divide, making us ‘all one in Christ Jesus.’ (Galatians 3:28) There are several images that are employed to help us understand clearly the nature of the church and its significant role in equipping all of its members. Let’s examine the following examples:

and give space for every member to exercise ‘gifts’ (1 Corinthians 12:12ff) and talents given by God. The body functions better and at its maximum when there is unity as well as diversity.

• The assembly – In the New Testament, the word “ekklesia” is used to refer to the body of believers gathered together in Christ’s name. The term suggests the ‘called out ones.’ It was used by the Greeks for a gathering of people called out from their homes into a public square for the purpose of discussion. The church is a collective group, called out for a special purpose of doing God’s work. (1 Peter 2:9-10)

• The family – Next to the family, the church is one of the few places where the spiritual life of the individual can be nurtured. In faithfully training its members and teaching the word of God, the church affirms that Scriptures were written to help ‘children… young men… and fathers.’ (I John 2:12-14)

• The people of God – This term is used to refer to a fellow-ship of those who live under the lordship of Christ, regardless of their status. (1 Corinthians 15:9) God’s people represent and reflect His image and reproduce generations that honour and serve his purposes.

• The body of Christ – of which, Jesus is the head. This is fittingly designed in order to accommodate RESTORE 6 | FAMILY OF FAITH

Children as part of the family of faith are essential to the life and ministry of the church, bringing spiritual gifts and abilities while fulfilling definite roles. The church needs to be a place where children may dynamically connect with God and engage in meaningful participation; discipled, equipped and empowered for life and ministry. As members of the family of God, children are to be cared for as sons and daughters and are part of the

admonition to love and serve one another.

Biblical teachings concerning children In the context of Israel, children were not merely included in religious activities, but they were also assimilated and incorporated with a deep sense of belonging into the family of God’s covenant people. In the early church, ‘homes’ (Acts 4:46) were used as centres of worship and instruction.

1. The theological importance of children gave them a place of value and prominence to God’s people. Because God was regarded as the “giver” (Psalm 127:3) of children, their births were acknowledged as having divine implications. Therefore, each child was given a divine value and could not be regarded or handled lightly or inconsequentially. In addition, parents understood their responsibility as guardians. God was the ultimate 3

possessor of children. Thus, it seemed only natural to regard children as God’s possession as well as a reminder of the imperative to treat them with utmost care and never ‘cause one of these little ones… to sin.’

(Matthew 18:6) We will recall a practice in the Old Testament family in which parents would symbolically give their first born son back to God and, in turn, receive the child as a sacred trust from Him. Each child was thus regarded as a great blessing and happiness from God, not only for the parents, but also for the whole nation. These children grew with a sense of belonging to two families. The Old Testament intimate household of faith gave rise to the New Testament family of God. 2. The belief that children were able to experience worship and praise of God afforded them an important place in the religious life of his people.

As a result, children participated meaningfully in the Sabbath celebrations and the joys of thanksgiving and in the national festivals.

At home during meals, especially at the Passover, God’s faithfulness would be remembered and recounted and faith lessons drawn and applied. Children would ask ‘questions’ (Exodus 12:25-28) of which parents would provide answers.

3. The importance of children as the future of Israel forced a close and intimate relationship between the young and the old. The people of God clearly saw that their future was intimately wrapped up in their children. Children were regarded as the future bearers of Yahweh’s name, and they were to be the ones who were to perpetuate their parents’ faith and values.

This relationship of respect for parents’ faith and values assumed that children would receive the baton of faith, run with it into the future and hand it on to their 4

own children. In so doing, generations would be impacted and faith living would continue on and on. Essential to this process was an ideal imperative of transmitting faith from parent to child.

(Deuteronomy 6:4-6) 4. The corporate nature of childhood demanded a belonging and caring environment.

Human nature, as created in the image of God, is corporate, requiring from the time of creation a developed family environment.

This is what has made the family the basic and essential unit of society. Similarly, the life of faith must be nurtured in the context of life in community. Strong relationships in the church community are essential if faith is to be shared and passed on from one generation to the other.

5. Adults can learn from children. When Jesus ‘took a child and set him before them,’ (Matthew 18:2-4 65) he made a profound statement and lesson.

What were some of the childlike qualities that the Master wanted them to learn? What about innocence, the ability to wonder, the capacity to forgive and fully forget? The willingness to learn, the eagerness to do, the contentment to simply be who they are without needing to impress, are some of the qualities worth acquiring.

The priority to disciple and educate them When Jesus said, “Let the children come to me, and do not hinder them…” (Matthew 19:14) he was also inviting them to ‘learn from me…’ (Matthew 11:28ff) It is becoming more and more clear that the most important segment of the population towards which churches should focus their energies and resources is children.

The world has no time for children; surely the church has to do a better job in creating an

environment conducive and fitting for children. By investing time and resources now in educating them, we will be ensuring a bright future filled with possibilities. What must be considered when we educate young children?

1. The education of young children is the primary responsebility of parents. (Deuteronomy 6:4-9; 11:18-21; Psalms 78:1-7; 127:3; Proverbs 22:6; Malachi 2:13-16; Ephesians 6:4) 2. The education of young children is a 24 hour-a-day, seven-day-per-week process that continues from birth until maturity. (Deuteronomy 6:7; 11:19; Proverbs 22:6) 3. The education of young children must have as its primary goals the salvation of and discipleship of the next generation. (Psalm 78:6-7; Matthew 28:19-20) 4. The education of young children must be based on God's Word as absolute truth. (Matthew 2 4:35; Psalm 119) 5. The education of young children must hold Christ as preeminent in all of life. (Colossians 2:3, 6-10) 6. The education of young children must not hinder the spiritual and moral development of the next generation. (Matthew 18:6; 19:13-14; Mark 10:13-16; Luke 18:15-17) 7. The education of young children, if and when delegated to others by parents, must be done so with utmost care to ensure that all teachers follow these principles. (Exodus 18:21; 1 Samuel 1:27-28; 3:1-10) 8. The education of young children results in the formation of a belief system or worldview that will be patterned after the belief systems or worldviews of the child's teachers. (Luke 6:40)

RESTORE 6 | FAMILY OF FAITH

The benefits of welcoming children in the community of faith Welcoming children, especially those who are at risk, to participate fully in the family of faith is like welcoming one of the least among us all – indeed, these children are the greatest. To welcome them in our lives is to welcome the Lord, so close are they to His heart. Invariably, this brings benefits not only to them but to their extended family of believers. A whole network of family members may also find the church as a place of refuge. This would then give the church an opportunity to offer its resources to assist and open its children’s programme and sanctuary for worship, support and counselling or for participation in the life of the church in other ways.

An open ministry to children at risk provides a multitude of opportunities to follow Jesus’ example by demonstrating His love and sacrificial service to others. Serving children in love generates a deeper understanding of God’s devotion to his people while sacrificial service, the catalyst for growing spiritually robust disciples of Christ, offers the church an environment where genuine needs can be met with heartfelt compassion.

Welcoming ‘the least of those among us’ goes with the reminder of Christ’s affirmation, ‘…whatever you do for one of the least of these brothers of mine, you do it for me.’ (Matthew 25:40) When the Apostle Paul was exhorting fellow believers to ‘submit to one another out of reverence for Christ,’ (Ephesians 5:21) he had in mind children too. Growing closer to God is the ultimate motivation for serving children in his name. To incorporate them into the life of the church and to see that they are nurtured in the context of lasting relationships would strengthen the bonds of ChristRESTORE 6 | FAMILY OF FAITH

ian love. This would set them in a path of growing in Christ and in relationship with one another as all follow Christ’s example of servant leadership.

Following are some guiding principles that the church must consider in order to ensure that children are fully welcomed into the family of faith:

A local church ministry that is focused on reaching children in this way holds a promise of changing the community it is serving. How often have our churches pondered taking the gospel to distant mission fields, hoping to help others with more ‘significant’ ministry concerns, while overlooking children with needs in their immediate sphere of influence?

a) Acknowledge the theological importance of children and their rightful place as members of the church of God.

Children play a vital role in the church. They teach us by their example about compassion, commitment, unconditional love and forgiveness. Churches are uniquely positioned as welcoming agents of transformation, to train children in the ways of the Lord by ‘discipling… baptising… and teaching them’ (Matthew 28:1920) and so to fulfil the Great Commission. The church is also capable of demonstrating to children how ‘to love him with all your heart… and to love your neighbour as yourself.’ (Mark 12:33)

A potential model of welcoming children in the church It is one thing to say children are welcome and free to participate in the life and ministry of the church, while, on the other hand, in practice this is far removed from reality. Traditionally, children are relegated to Sunday school, which often is a stand alone service, excluding the rest of the gathered people of God – offering no integrated approach to corporate worship and the need to model the true functional family of faith. Even the children’s church model is not adequately addressing the concern of how children really feel as a part of the whole assembly of God’s people.

b) Fit and integrate the child’s learning process, effectively achieved in the family environment. c) Provide a maximum opportunity of faith practice for children focusing on having faith in God, rather than processing them through lessons or a formal teaching procedure. d) Effectively incorporate children into the heart of worshiping God with love, acceptance and a joyful sense of belonging and celebration. e) Enable parents to fulfil their obligation for the spiritual wellbeing of their children and the responsibility they have to pass on their legacy of faith. f) Promote awareness amongst all members, young and old, of their functional worth and responsibility for the ongoing and upbuilding of their faith in God and the importance of sharing it with others. g) Encourage the development of responsible leadership from an early age through participation in worship and service.

What is it that we are likely to see as a result of entrenching the above-mentioned principles and practices?

• Children will develop a sense of ownership and belonging to the church and its members from an early age, as they interact, worship and are accepted.

• Children will be afforded a maximum exposure to people of faith and given the chance to develop trusting relationships in the process of moving towards a faith of their own.

5

• Children will begin to detect and exemplify the cherished values of God’s people.

• Children will sense their value to God and the church and come to an understanding of their functional values, as they participate in worship and take on other responsibilities.

• Children will develop open minds by asking questions, they will develop a desire to know what faith is all about. This will provide a context for powerful learning.

• Children will begin to realise their responsibility to serve God and will begin to look for opportunities to share their experiences with their peers, aiming to draw them into this welcoming “world” fit for children.

• Children entrusted with responsibilities at an early age will naturally develop in leadership and become useful members of the Body of Christ.

• Children entrenched in a sense of belonging to the church will be less inclined to break out and be influenced by outside group pressure.

• Children who have adopted this lifestyle of worship will enjoy an inbuilt protection from the onslaught of the permissive culture.

The challenge is for the community of faith to accept the responsibility for the children in its midst and become models of a living faith. May God help us as we welcome them.

Questions to consider: 1. In what ways do you see the church “ignoring” children who might come to Jesus?

2. What are some ways the church hinder children from coming into the presence of Jesus?

3. Think of some ways the church could be more “child sensitive” and helpful to welcome and bring children into His presence.

Ndaba is currently the President of the Association of Evangelicals in Africa and International Chairman of the World Evangelical Alliance. He is an ordained minister and was involved in church planting and pastoring in the Baptist Church for eight years. Ndaba is married and blessed with two teen boys and a girl.

THE BEST WAY TO MAKE A REAL DIFFERENCE FOR CHILDREN AT RISK IS TO WORK

together www.viva.org

With Regional Centres in Africa, Asia, Latin America and North America, Viva and its 78 Associates currently support 7260 local projects working together in 40 networks in 40 countries. Together, we are impacting 1.8 million children.

Photos: Stephanie Mallen (Hope for the Nations)

Viva is the operating name of Viva Network. Viva Network is a company limited by guarantee no. 3162776, registered charity no. 1053389, and registered in England at Unit 8, The Gallery, 54 Marston Street, Oxford, OX4 1LF, UK

6

RESTORE 6 | FAMILY OF FAITH

insights

Children and Spiritual Abuse “If you don't do what I tell you, God will punish you.”

"If you're not a good child, God will do something unspeakably awful to you!"

“I’m the authority and you shouldn’t question me. If you do, you are wrong and you are now the problem.”

"You are going to burn forever in a lake of fire. Demons will torment you forever!"

How do you recognise spiritual abuse? What are its causes and effects, and what are some practical steps to keep children safe from spiritual harm?

This article gives an introduction.

Joanna Watson / Viva

C

hildren can be harmed in many ways in which their wellbeing and social development is damaged by other people. An insidious and destructive way which can significantly harm vulnerable children who cannot protect themselves is spiritual abuse.

Although the use of the term ‘spiritual abuse’ is relatively new, the phenomenon is not and the Bible has much to say about it.

For examples, in the Old Testament, God describes and condemns the “shepherds of Israel” for taking advantage of the flocks they are supposed to care for (Ezekiel 34:1-10). In the Gospels, Jesus reacted with anger at the vendors and moneychangers in the temple for taking advantage of others in God’s name (Matthew 21:12-13; Mark 11:1518; Luke 19:45-47; John 2:13-16).

In Acts 7:51-56, Stephen called the Jewish leaders to account over their spiritual abuse. In Galatians, Paul speaks of religious leaders who coerced believers into fulfilling extra rules for their salvation. There are many more such examples.

Jeff Van Vonderen, co-author of The Subtle Power of Spiritual RESTORE 6 | FAMILY OF FAITH

Abuse, helpfully highlights the context of spiritual abuse in a faith setting: “Spiritual abuse takes place when anyone in a place of spiritual authority (or perceived authority), instead of using their authority to come under members of the body of Christ and build, equip, uplift and set them free to do God’s agenda, uses their authority to come over and control and manipulate the spiritual performance of the flock, to do their agenda.”

In the context of children, the Spiritual Abuse Working Group from Viva’s International Cutting Edge Conferencei in 2005 defines it as: “…when a spiritual leader or someone in a position of spiritual power or authority (whether organisation, institution, church or family) misuses their power or authority, and the trust placed in them, with the intention of controlling, coercing, manipulating, or dominating a child.

Spiritual abuse is always about the misuse of power within a framework of spiritual belief or practice, in order to meet the needs of the abuser (or enhance his or her position) at the expense of the needs of the child. Spiritual abuse results in spiritual harm to a child and can be linked to other abuse, such as physical, emotional and sexual abuse.”

Recognising spiritual abuse Arguably a less recognised form of abuse, spiritual abuse has many facets and ranges from legalistic church practices and religious systems (cult) to actual physical or sexual violence in the name of religion. It can happen in the contexts of homes (abusive parenting practices, religionbased parenting), and relationships such as a caregiver or an older mentor.

7

It should be noted that spiritual abuse is often subtle.

The fact that people are ignorant of it, or fail to acknowledge its existence, makes it very difficult for individuals to identify abusive practices or to fully recognise what is going on. The table below gives some indicators which may be warning signs that suggest spiritual abuse is taking place.

Effects of spiritual abuse Spiritual abuse has debilitating effects on children. Its long-term effect can range from spiritual confusion to complete spiritual, emotional and psychological devastation.

Typically, spiritual abuse interferes and distorts a child’s spiritual growth and relationship with God. When a person whom children see to be Christ’s representative is spiritually abusive to them, this can cause

confusion and distress which can lead to a crisis of faith. They may find it difficult to trust God and to connect with familiar Christian themes and stories in the Bible, thus being deprived of important resources necessary for effective spiritual nurture. Ultimately, they may give up on their relationship with God. They may even trivialise and disregard the moral values and beliefs that is Christianity, develop negative view of the faith as well as harbour resentment against legitimate spiritual authority.

Spiritually abused children also share many emotional and psychological symptoms seen in victims of incest and sexual abuse, such as deep fearfulness, depression, anxiety, and the inability to relate normally to people.

The experience of spiritual abuse may also affect a child’s personal self-development, to

behavioral, cognitive, emotional or mental disorders. For example, if children believe adults that they are fundamentally evil, they may decide that being bad is their true nature and therefore less likely to comply to change.

Beyond childhood, they may well carry their wounds into adulthood and are likely to be susceptible to chronic depression, addictive and compulsive behaviours or unhealthy co-dependent relationships. In extreme cases where children were instructed that “unbelievers” must be converted, scorned, avoided or killed, they may grow up being judgemental, disrespectful of another’s religious beliefs and may prevent them from practicing their own religion.

Creating a safe haven Spiritual abuse of children is one of the hardest areas to identify

Indicators of spiritual abuse The following indicators may be warning signs that suggest spiritual abuse is taking place. It should be noted that this list is not conclusive and each individual’s experience will be unique. It should not therefore be used as a checklist to establish if someone has genuinely been spiritually abused.

In relation to a spiritual leader or someone in a position of spiritual power or authority over a child:

In relation to a child:

In relation to both:

Spiritual power or authority that is misused or unchecked

Unreasonable conditions being imposed on a child in relation to their faith

Manipulative direction and guidance from the pulpit

Not being allowed to question or challenge a spiritual leader or someone in a position of spiritual power or authority

Imposed or forced codes of conduct and rules of behaviour

Withdrawal and depression

Secrecy and lack of transparency

Lack of self-esteem

Control of finance

Fear

Judgemental attitude and behaviour towards a child

Spiritual exhaustion

Belittling attitude towards a child

Excessive shyness

Lack of accountability Misuse of the Scriptures

Lack of freedom Social isolation Everything being regarded as a ‘spiritual’ problem Exclusivity or elitism in relation to the faith community

Source: Viva’s International Cutting Edge Conference, UK, 2005 8

RESTORE 6 | FAMILY OF FAITH

and rectify. Existing beliefs and prejudices including myths and stereotypes will influence reactions to reports of abusive situation. For examples, state agencies who have the authority to challenge abusive incidents may view such incidents as religious practice and therefore do not want to get involved. Faith communities may believe that it is best to manage the abuse situations within the church rather than referring such incidents to ‘outside’ authorities.

It is exceedingly unfortunate that spiritual abuse does and can happen in faith-based settings.

However, by virtue of their influence in the communities, churches and faith communities have an important role to play in creating a safe environment for children. For one, leaders can use their religious messages as a positive force in preventing not just spiritual abuse but also other forms of abuse including neglect, sexual abuse and abusive parenting practices. In addition, they can put in place standards of good practice with clear procedures so that opportunity to abuse is minimised and made difficult. Ministry leaders, staff and congregations can also be trained to recognise the abnormal in the physical, emotional, behavioural, and social indicators of various forms of abuse, as well as what God thinks about it.

Other practical steps include offering critical social supports to strengthen the family unit, providing respite care for parents and caregivers who are in need of short-term relief from their caregiving responsibilities; organising mentoring programs that pair responsible adults with children; and disseminating appropriate information such as child development, parental stress and community resources for parents.

All staff and members in a church, faith community, or RESTORE 6 | FAMILY OF FAITH

Some examples of spiritual abuse Children especially those at risk are particularly vulnerable to the traps and pitfalls of spiritual abuse. Here are some examples of how spiritual abuse might look in a child’s life:

•

Being coerced into thinking what was right and wrong or saying or doing things without being respected of their right to choose for themselves.

•

Being encouraged to “be good” according to the ideas of a particular denomination or ministry.

•

Being taught to believe in a wrathful, invisible God that rewards good and punishes evil.

•

Being threatened with punishment in this life or the next if they fail to understand or obey God’s will.

•

Being told that the devil will get them if they do something wrong.

•

Being told that he or she is evil when they do something bad.

•

Being discouraged from looking outside the confines of a particular faith community for answers about God or life.

•

Being scared into perpetual allegiance to a particular faith community.

•

When adults over-promote or fail to properly explain spiritual concepts such as the concept of “original sin” and spiritual warfare. This can lead to exaggerated fear and dominance in impressionable children which can shape their lives for decades.

organisation must be aware that abuse of children within faith communities is an issue and thus should not exclude or devalue the impact it has on children. It is vitally important that church and its family of faith act as the body of Christ and seek to become a healthy faith community and a safe place for children in their midst.

Questions to consider 1. Does your church or faithbased organisation teach and model the kind of leadership that Jesus demonstrated in His life and message while on earth? How does this help to prevent a spiritually abusive environment for children?

2. Some types of spiritual abuse have been institutionalized in churches or relationship systems. Critically examine your church’s theological structure and teaching. Does your church or organisation have

clear and transparent lines of accountability toward those in leadership roles?

3. One mark of a healthy faith community is a space that encourages and enable rather than dominate and dictate.

How can your church or organisation support such an environment where alternative viewpoints are listened to and where the abuse of power is challenged?

This article has been put together from various sources. Much more could be said about this topic. Many books and articles have been written on this topic. The website is a good source to look for information.

Viva’s fifth international Cutting Edge conference, 'Raising the Standard', was held in the week of Sept 25 – Oct 1, 2005 in the UK. The conference followed a 7-part Biblical Framework setting out God’s plan for children.

i

9

insights

Making Sunday School work “These words, which I am commanding you today, shall be on your heart; and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.” (Deuteronomy. 6:6-7)

S

unday School is one of the most stable and widely embraced ministry of a church. They have been around for so long that few realise its origin in children at risk ministry.

Although there is some debate, the founding of Sunday Schools is more commonly associated with the work of Robert Raikes in Gloucester, England during the late 18th century.

Raikes, editor of the Gloucester Journal, saw the urgent need to reach out to street children who were spending a lot of time in a hostile environment perpetuated by a poverty-crime-prison cycle.

Often, these children had to work in factories to help support their working parents. As Sunday was the only day the children had free, Raikes decided to set up a Sunday School class with the help of a local church. Reading lessons and religious instruction were provided to these children, ranging from 5-14 years old, in order to prevent them from descending into a life of crimes. In time, the change in their lives as well as in the society was dramatic. The Sunday School movement began to grow impressively and by 1831, was reaching out weekly to millions of children in England. It also spread rapidly to other nations as well.

10

Today, Sunday School is often part of a larger spiritual formation program for children in many churches. It takes many different forms of expression, from traditional methods of teaching such as using small groups to more contemporary ones such as bible-based kids clubs, summertime programs, week-long camps and educational institutions that offers systematic instruction with formal grading in a class setting. While the forms are diverse, the function remains essentially the same; that is providing spiritual instruction and nurture for children.

Is Sunday School working?

The actual concept of providing spiritual instruction for children is nothing new. Few people question the need. However, it is a reality that Sunday School today are far from its original intention of the 18th century. It may be a thriving ministry in some churches, but in others would appear as a tolerated institution and to the child little different from his or her ordinary day school. What are some common problems in Sunday School as it exists today? Here are a few: y Ineffective approaches to learning – Most Sunday School curriculum tends to focus on the teacher rather than the students.

Cheng Yu Chiet / Bangsar Lutheran Church / Malaysia

Emphasis is given to rote memorisation rather than helping children to discover new truths and insights for themselves. As such, children will most likely forget everything they were taught within the week. y Lack of personal application – Most curricula are strong on biblical content but few help children see how God’s Word can help them address tough issues that they face daily in lives, such as divorce, violence, addictive behaviour, developing sexuality, parental absence, peer pressures etc. Some may not be suitable to meet the specific developmental needs of children such as autism and special needs. y Little integration in the wider family of faith – Rather than being part of a faith community, Sunday School often becomes a place where children are segregated into their own group while adults continue with their program. A church may also see Sunday School outreach as a means to increase enrolments and also as an outcome of child evangelism. y Parental influence – Parents may assume that it is the responsibility of the church to provide spiritual nurture for children. In addition, poor parenting skills such as zero supervision at home and inaccessible fathers may lead to a dysfunctional home environment which may hinder children from learning.

RESTORE 6 | FAMILY OF FAITH

CASE STUDY

Sidewalk Sunday School In 1986, a new kind of Sunday School started out of a ministry of Bill Wilson in the inner city of Brooklyn, New York, United States of America, called Sidewalk Sunday School.

Metro Ministries is currently America’s largest Sunday School reaching more than 20,000 children in New York City aged 12 and under. Their Sunday School programs are conducted for inner city children right after school 6 days per week at 150 sites throughout the city. Metro would often use school buses to pick up the children at their home for Sunday School. For children who live far and are unable to attend, Metro will send little delivery trucks to the area. These delivery trucks are then converted to stages and project areas serving Sunday School programs to the urban children.

Through their unique program, Metro staff and volunteers engage the urban children with fun-filled games and with a positive message that encourages them to stay in school, to stay away from gangs and crime, and to dream big. In addition, one of the Metro staff or volunteer makes a point to visit the families of the children every week. Such personal home visit enables them to mentor and build relationship with the child and his family, while identifying physical needs and connecting needy families with community resources.

Source: Metro Ministries, www.metroministries.org

A community for children Sunday School, in whatever forms it takes these days, can be a powerful and essential influence in the lives of children in our midst. It is possible for churches to offer Sunday School program as a safe place of community where every child is valued and spiritually nurtured every week.

Such a safe place would help children to build healthy bonds, develop trust and resilience, particularly children at risk whose trust has been affected by life’s troubles or those who are going through rough spots in their lives. For children who at risk, such a community can serve as a stepping stone before they can cross the cultural barriers represented by the church as it is now.

However, it must be pointed out that Sunday Schools alone are not enough nor sufficient to train and influence children in today’s ever-changing society.

Home remains the primary place where children can be effectively nurtured. Therefore, the church and the home, though different in their forms, have mutual responsibilities to nurture children in their midst and must find ways to effectively disciple children.

RESTORE 6 | FAMILY OF FAITH

Ultimately, providing spiritual instruction and nurture for children is not about creating more programmes. It is about creating an environment where children are enabled to meaningfully participate in the life of the faith community and from where they are able to imitate adults modelling the Christian faith as well as being encouraged to make personal choice and fulfil definite roles within that faith community. In this way, they learn to belong together in the mixed family of faith, to love and to discover more about following Jesus, and through this discovering a new relationship – that they are indeed sons and daughters of the family of God.

Implications for the church 1. Be completely clear on the importance of children to God. Stop and evaluate all aspects of your Sunday School program, identifying needs and gaps. You may need a developmentally appropriate curriculum for children who may be at risk.

2. Encourage child participation.

Listen to the children and ask

them what they think of a day’s lesson and how has it affected their daily lives. Find out what they think, what they feel, what issues are really bothering them, and then tailor your lessons to meet their needs.

3. Engage parents in the task of teaching children. Ask them what changes they notice in their children that may be due to what they are learning in Sunday School. For parents and families at risk, consider ways to help such as parenting classes and groups for preschool parents to help them develop good parenting skills.

4. Modelling and mentoring are key ways that we shape lives.

Recruit and retain staff or volunteers who model Christian family commitment daily in their classrooms and whom the child can talk about life issues, other than their parents.

Are you feeling good about your Sunday School program? Are there any examples of an effective Sunday School program that engages children at risk?

We want to hear from you.

11

case study

Engaging children at risk and churches

Lessons learned from organisations that connect children at risk with churches Nelli Kärkkäinen shares some reflections and lessons learned from child-focused organizations that bring children at risk and churches together.

T

HERE ARE many organizations around the world that are working to connect children who are at risk with the local churches in their communities. By doing that, they give the children a link to specific Christian families in the church. These families can be essential to the spiritual life of the child in a practical way. In the local church, the children will be able to engage in worshipping God in their innocence. Children are created to praise God, and if given the opportunity, they will do it naturally. That is what God desires: “From the lips of children and infants you have ordained praise” (Psalm 8:2).i

One organization that works with children at risk in Latin America is called Latin America Mission.

They work together with churches and ministries in order to minister holistically to the children and help them in various difficulties that they face on the streets, for example being homeless. Latin America Missionii is committed to working with and through local church leader-ship to develop ministries to atrisk children. They have both long-term and shortterm opportunities for people to join in. We will see later that the long-term element is especially important in the discipleship of children.

Another well-functioning ministry in South America is called the Casa Viva Initiative. It is a church-based solution for children who need a family. They provide foster care for kids through Red Viva, local churches, and the country’s government. Casa Viva helps local churches to screen families from within their congregations, families who are willing to take in a child who cannot stay with his or her biological family. The foster family will have a support network that consists of the Casa Viva center (that helps the church along every step of the way), the local church, and other nearby churches that are connected to this project. Casa Viva also tries to 12

work with the biological family in order to bring the children and parents back together if possible. The church can be a tremendous resource in this because of the professionals in the congregation who can provide services such as Christian counseling, and also through intercession from the church members.iii Another organization that does missionary work around the world is OASISiv. They work with various groups of children at risk, including children who live on the streets or in slums, children with HIV or AIDS, orphans, and sexually exploited and trafficked children. OASIS often partners with other agencies or churches. One such example is the Duaripara Family Development Project, a community-based project in partnership with the Church of Bangladesh that helps women who are at risk of exploitative labor. Yet another project is called the OASIS Pre-School Programme which was developed in Zimbabwe because of the growing challenges of HIV and AIDS that have increased the number of orphans and vulnerable children (OVC).

OASIS provides training for churches to start preschools for the OVC in their communities. They also offer training by introducing models of best practice that they have developed over the years.

RESTORE 6 | FAMILY OF FAITH

Lessons learned 1. Long–term discipleship is required The importance of long-term work with children cannot be underestimated, especially when wanting to nurture their spiritual lives. If we only have children’s events once in a while – especially mega events – it will result in many children making an initial commitment to give their lives to Jesus (because children often naturally do what other children do, such as raising their hands during an altar call for salvation). But if the children are not discipled or connected to a church, they will often continue living their lives as before.

Because of the lack of resources, and often because of family challenges, these children will be more difficult to follow up with. If they are introduced to God in Sunday school, or even through a more non-traditional method of reaching children at risk, such as driving consistently a Sunday school car or truck into the neighbourhoods, a more long-term discipleship model will be more likely implemented through personal relationships.

Through these relationships, accountability can also be introduced and reinforced. Whether or not the children grow up in Christian families, their spiritual lives will be nurtured in the church, and they can mature through discipleship and mentoring while being raised up as leaders both in the church, and outside of it.v 2. Child participation is crucial Not only should we minister to children, but as they mature in their faith, they should also be given the opportunity to serve in the church. That will give them more responsibility, and also a chance to not only receive but also give. According to their gifts, children and teenagers can be greeters, Sunday school helpers or teachers, a part of the worship team or choir, and members of many other ministries.

Children can also be integrated into the whole family of God, from babies to seniors. They can minister to all ages. I am sure God would love to see intergenerational worship, with all of God’s children praising Him together. It is good to have programs for specific age groups, but it is also important to have families and different age groups interacting and fellowshipping together, being involved in all aspects of the church family.

Not only can children minister in the church, but when they have been discipled, they can go out and be witnesses in their own contexts. They can relate to and offer prayer for children who are in similar situations as themselves because of shared and similar experiences. Children often have the most sincere, simple, and honest prayers.

RESTORE 6 | FAMILY OF FAITH

Kids in Ministry Internationalvi has been heavily involved in children ministering to other children. Children have been able to use whatever gifts they have in church for serving both children and adults. Their purpose is to teach, train, and equip children to do the work of ministry and release them in their giftings and callings. The children serve through prophesying, worshipping, and utilizing other gifts of the Spirit in a variety of ministries. The key is to disciple the children, but also to let God work through them how He pleases, and let them use their gifts with proper supervision.

3. A new family offers a new hope Because of the tough circumstances children at risk usually are in, they can easily lose hope. Many children get into different kinds of cycles: abuse and addictions are among the most common. It seems like there is no way out. But when the child is introduced to a church family, he or she can gain a new identity in Christ. This is especially an important aspect for orphans who do not have a biological family: “God sets the lonely in families” (Psalm 68:6). When they are connected to a church body, they will have a support system that can help them grow in their everyday walk, and can strengthen them spiritually to bear their problems.

An orphan can be “adopted” into the family of God, and feel like part of something that she or he can contribute to. As Mazabane reminds us: “As members of the family of God, children are to be cared for as sons and daughters.”

Children are often stigmatized because of their circumstances, such as living on the street, being affected by HIV and AIDS, or living in a low caste.

The church can be a powerful tool in the lives of the

Joanna Watson / Viva

13

marginalized and ridiculed child who can be embraced by the congregation. By partnering with organizations that are involved in community education and reducing stigma, the church can be a powerful networking agent. The child can be treated with dignity, and truly feel like a child of God. By looking at these different organizations in terms of how they relate their work with children and local churches, many lessons can be learned, and applied to our own contexts. We need to remember to keep introducing children to a stable, longterm church family so that they can be properly discipled. Through being discipled, the children can participate in ministry within the church, and also outside of it where the real issues face them. They can be receivers of the Word, and they can also be used by God in His ministry. Through a church, children who once did not have hope can now have a strong sense of identity and community through Jesus in the form of church members.

Nelli is current doing her Masters Degree in Cross-Cultural Studies with a focus on Children at Risk at Fuller Theological Seminary. Nelli was a missionary kid in Thailand with her parents for three years and has been on short-term mission trips to Northern Thailand, Malaysia and India. She has a heart to serve children at risk through research and practical hands-on work. i Kara Powell. “God Welcomes Children Fully into the Family of Faith. Chapter 6: Section A.” In Understanding God’s Heart for Children, edited by Doug McConnell, Paul Stockley, and Jennifer Orona. Monrovia, CA: World Vision Publications, 2007 (forthcoming). ii http://www.lam.org iii The Casa Viva Initiative PowerPoint; personal communication with Philip Aspegren. iv http://oasisuk.org v Ndaba Mazabane with Doug McConnell. “God Welcomes Children Fully into the Family of Faith. Chapter 6: Section B.” In Understanding God’s Heart for Children, edited by Doug McConnell, Paul Stockley, and Jennifer Orona. Monrovia, CA: World Vision Publications, 2007 (forthcoming). vi http://www.kidsinministry.com

book review

Creating Hope: Building resilience in children in crisis Creating Hope for Children in Crisis is a book designed for the nonprofessional working with hurting children. The value of Creating Hope for Children in Crisis is that it lays out specific things a non-professional can do to facilitate healing without overstepping that role, which can have negative consequences. The book takes into account the growing trend of ministry towards short-term mission.

The book’s intention is to give lay people practical ideas of how to help a child at risk. Using the framework of resilience to discuss specific actions, the reader is educated about how they can impact a child's life, build a child's resilience and give children hope for their future.

The book starts with a brief overview of understanding children at risk, then using the language of resilience, activities (i.e. crafts and games) are described and discussed for their use with hurting children. The manual includes a five lesson Bible curriculum with special emphasis on how to tell a child at risk about God's love. This is followed by 200 pages on different programs for children in crisis and their families including camps, plans for special occasions, informal education materials, a parenting course, and discipline policy guidelines.

This would be an excellent book to recommend to your church for their outreach and missions or if your ministry makes use of lay people as regular volunteers or for short-term mission. You can find more details, order and read a sample chapter on http://www.creatinghope.net/book.php.

"This is a resource you will keep coming back to..."

-- Phyllis Kilbourn

Do let us know of other resources that could be applied in a wide range of contexts.

14

RESTORE 6 | FAMILY OF FAITH

case study

One church, one family, one child…

A family-based care solution within local churches

By Gabriela Segura F.*

(translated by Amy Stenoien de Murillo) “One church, one family, one child… and it could change the world.” This is how the Casa Viva Initiative could be summarised, a pilot program that seeks to engage local churches on behalf of children-at-risk and thus becomes a blessing to children around the world. Learn about the principles behind the Casa Viva Initiative, its benefits and also some practical issues that arise in the context of such program.

A

NGELICA IS 9 years old and has lived in a residential home for 3 years.

The institution offers a small but warm and comfortable space where children are cared for by a rotating team of three caregivers, who live with them and are responsible for the home’s administration.

Angelica comes from a large family – she has 4 other siblings – but she tells everyone she meets that she has neither father nor mother, not even brothers or sisters. When asked about her past, she would respond, “I don’t know. I don’t remember”.

When Angelica was 6, she was forcibly removed from her home against her parents’ will. The local state government had removed her from her parents when it was verified that she was subjected to physical, sexual and emotional abuse. She was then placed in a shelter home. Since then, Angelica has “lost all recollections” of her family and her past.

RESTORE 6 | FAMILY OF FAITH

A Casa Viva Family – mum, dad and two children.

(Photo by Philip Aspegren, Casa Viva)

While she is happy in this institution, there is only one problem – the home only has the capacity to keep children until they turn 12. This means that when the children reach the age, they will be turned out to find their own solutions in a government institution or be left on their own.

The good news is this did not occur in Angelica’s case. On the contrary, her situation has changed radically. How is this possible?

Angelica currently lives with a Christian family that has received her as their daughter. Her ‘new’ family and their local church are actually part of Casa Viva Initiative, an innovative church-based residential care solution based out of Viva’s Latin American office.

The scene Angelica’s story represents that of thousands of boys and girls around the world. In Latin America more than half of the population of children and youth live in extreme poverty. Estimates range between 10 and 40 million children who live and work in the streets and

another 6 million are victims of inter-familial violence1. These are over-whelming statistics! What can we do about them?

The Bible repeatedly teaches that God is especially concerned about those who suffer due to injustice (i.e. Psalm 10:12-18, 146:7-9). God expects that His Church assume a leading role in providing real and concrete solutions for these types of children (Isaiah 1:16,17, Deuteronomy 10:18, James 1:27).

God desires that all children would have the experience to live, enjoy and grow within a healthy and harmonious family. For that reason, Casa Viva desires to actively develop alter-native care models based on the local church and families for children separated from their own families.

The opportunity to become part of the solution The concept of the Casa Viva Initiative is revolutionary and yet simple at the same time. Its concept is best summarised in the phrase: “One church, one family, one 15

child… and it could change the world.” Based on the assumption that local churches are willing to become a part of the solution but need an opportunity to connect and to plug-in to the solution, Casa Viva steps in to provide that opportunity and invites them to join and work together.

Local churches commit to a) Develop a ministry that recruit and support families within their congregations who feel called to open their hearts and homes to receive children – children who instead of being institutionalized or ending up in the streets – can benefit from living with a healthy and harmonious family; b) Establish a team of volunteers who can accompany and support and these families as they undertake this hard task; and c) Participate financially in the costs of the children.

The Casa Viva Initiative is responsible for a) Coordinate with the national government and meeting all of their standards; b) Provide the professional assistance of social workers and psychologists to provide quality trainings, in-home visits and evaluations; c) Place children and define a personal development plan, including an evaluation of the possibility of restoring the biological family of the child; d) Train churches and families so that they possess the necessary tools and knowledge to carry out their roles more effectively; and e) Orient and

accompany the team-based response of the participants – churches, Casa Viva families, biological families, the children and government.

A viable alternative Having each of these individuals and institutions working together allows Casa Viva to be an initiative with much lower economic costs than those of a normal residential institution. The program has been designed to be a self-sustainable model financially. After an initial development investment, the local church and government are responsible for the financial stability.

Casa Viva currently operates as a pilot program that is first being developed in Costa Rica, Central America. The purpose of this pilot experience is to evaluate the model’s effectiveness under real circumstances.

The Casa Viva staff has been writing a series of manuals and procedures to systematize the experience. Once these materials are ready they can be used as guides to multiply the model. In the long term, Casa Viva’s dream is to contribute to the solution by providing family for children who are not able to live with their own family. We can achieve this through “one church, one family, and one child”.

Share in our dream!

Angelica has been living with a Christian couple for two years.

Thankfully, she has begun the process of healing and reconciliation that is “recalling her memories” and even enjoying being reconnected with her siblings. Her new family trusts and believes that God will finish her inner healing. In the mean time, they continue to shower her with love.

Angelica loves being in her new family and is often seen walking hand in hand between her “mom” and “dad”. Through them, she has begun to understand that God loves her and has plans to give her a hope and a future.

Needless to say, the changes in the little girl’s life have been astonishing! Those who know her today cannot imagine that this is the same girl as before.

Join us in our dream of engaging churches to provide families for boys and girls – and together, we can change the world.

Gabriela is a psychologist with the Casa Viva Initiative’s team. Her article originally appeared in the Alcanzandos magazine.

(2004). Barley Gayle, Mitzy. A Look at Caring for Children. A sociological analysis of foster and residential care for children in Latin America and the Caribbean.

Viva – Latin America, Costa Rica.

1

STORY OF HOPE

Paula and Sebastian IN Costa Rica, the Casa Viva Initiative is helping churches to support children at risk on their doorsteps, training and supporting Christian families to foster children in need of a home. Paula and Sebastian were among the first helped when the initiative began.

Paula’s mother abandoned her when she was 11. Life on the streets was hard, and soon she was entangled in the world of commercial sexual exploitation. At 14, she became pregnant, and gave birth to a baby boy, Sebastian.

The government placed the two of them in a home for single mothers, but the funding for their accommodation only lasted until Paula’s 18th birthday. She was unable to take care of Sebastian on her own, so the government was ready to put him into a state orphanage – a situation that Paula desperately wanted to avoid.

Casa Viva stepped in, with a Christian couple and their two children taking Sebastian into their home. The Casa Viva team at their church helped find Paula a part-time job and a place to live, and she has regular contact with her little boy and the family. Once Paula has re-established herself, everyone hopes that she and Sebastian will be reunited.

Source: Casa Viva, Costa Rica, 2006 16

RESTORE 6 | FAMILY OF FAITH

LEARNING SECTION

Are you considering a family-based care solution for the children at risk that you serve?

In this section, we look at some of the benefits and practical consideration of a familybased care model for children at risk.

A. WHY CONSIDER A FAMILY-BASED CARE SOLUTION FOR CHILDREN AT RISK?

B. SOME PRACTICAL ISSUES TO CONSIDER

1. Quality of care can be further improved – It is a known fact that children are best cared for in their own families. Where familial relationships are absent as a family unit, family-based care model can be a long-term solution providing a safe, predictable as well as personal space for children to grow within their own culture and environment.

2. Quantity of care can be substantially increased – Since families already live in existing homes, the number of families caring for children can be multiplied in thousands in a particular area and locality, thus substantially increasing quantity of care for the children.

3. Relatively faster to start – The average new children’s home can take years to set up, between developing the project to receiving the first child.

Instead of focusing on physical facilities, familybased care model focuses on people and existing relationships, and therefore takes relatively less time (often less than a year) to train and place families to effectively care for the children.

4. More cost-effective – A critical issue in most residential care model is financing. In the long run, it can be particularly burdensome to maintain both the development and ongoing costs of running a children’s home, especially for a project that is supported by organisations from other countries.

In contrast, family-based care model offers a cheaper alternative; its costs could be as much as half of the ongoing costs of running a standard residential home for children.

5. Engages the broader family of faith – In a family-based care model, the child comes to the centre and the families come around the child. This also includes the families’ network of relationships and supports i.e. extended family members, relatives, church members and wider society.

Inherent in this model is the involvement of the wider community of faith in caring for the child.

6.

Best exemplifies God’s heart for children – Psalm 68: 5-6 describes God as “a father to the fatherless, a defender of widows…” Family-based care model best exemplifies God’s heart and intention for children to be raised and grow up in families.

1. Clear communication of information and expectation – To avoid confusion and misunderstanding, the vision and approach of a family-based care model should be properly communicated. A family-based care model is not a means towards adopting children. Rather, it seeks to train and support families in local churches who are willing to care for children on a long-term basis. In due course, once the biological parent(s) has reestablished herself, the child will be reunited to them, although in some cases where biological parents could not care for their children, Casa Viva families then adopted the child.

2. Church leadership need to be committed – A critical component of the family-based care model is the church. The family-based care model is based on the assumption that local churches are willing to become a part of the solution. Church pastors and leaders who want to develop a ‘Casa Viva ministry’ within their local congregations must provide leadership and stay committed to the ministry on a long-term basis.

3. Families need to be equipped as local partners – Families that are willing to open their homes and their hearts to children on a long-term basis need to be prepared in order to help them receive the child. This would involve training and helping the parents to consider potential issues that they are going to face. In addition, there is a need to work with the children’s biological families on an ongoing basis, particularly unwed mothers and young parents lacking in parenting skills, such as helping to look for employment or part-time job, renting a room, and supporting the contact between the child and the biological parents.

4.

Work together – A family-based care solution may sound like an exciting alternative care model for children at risk, but there are some limitations. It is therefore necessary to work together as we can do so much more together than apart. To this end, it is necessary to develop a functional network or coalition of local churches. Such a coalition has the added benefit of better engaging governments and states agencies that can help to place children in Casa Viva families.

Information presented in this section is adapted from a talk given by Philip Aspegren at the first Children-at-Risk Conference organised by Arms of Love, held in Anaheim, California, USA on March 9-10, 2007. Philip and his wife, Jill, are currently directors of the Casa Viva Initiative. Both of them have experience in developing children's homes and other programs for children-at-risk. For more information about Casa Viva, contact Philip at paspegren@redviva.org.

RESTORE 6 | FAMILY OF FAITH

17

toolkit

Faith and child protection How faith communities can safeguard children

F

AITH and religion has an impact on many areas of most societies. Even if individuals are non-practising, or do not have a faith, their lives will still be influenced by faith in the society in which they live. Many legal systems and societies are shaped by religious teachings and value systems. So for any individual or agency interested in safeguarding children the issues of faith and religion are important. If we do not consider these issues then ignorance will remain and assumptions made in both faith communities and faith-based organisations. Barriers need to be broken down between protection services and faith communities.

Sivin Kit / Bangsar Lutheran Church / Malaysia

Since there are many influences on our lives that originate in faith that we do not consciously recognise as such, this article offers three exercises to consider how faith communities and religious belief systems can influence the effective protection of children, and identify possible risk areas in their work. The first exercise helps us to explore how faith and religious systems help to contribute to keeping children safe; the second how and when cultural practices can become harmful to children; and the third how to address safeguarding issues when they arise.

The resources you will need for the exercises are fairly simple: paper and marker pens and something to stick paper onto walls for display. You could do these activities with the group of people in your organisation or as part of a network meeting. The exercises can be done separately.

Note: •

The term ‘faith community’ is used to encompass any setting where religious beliefs give direction to an activity, value system, or way of life. This maybe within a formal place of worship, an organisation, individuals, or groups of people affiliated to a faith or who follow a faith. There are many examples, however, of the abuse of children being perpetrated across all religious groups. It is not just a single faith issue.

•

Some of the terminology such as Church or God are to be used generically and can apply to any place or system of worship or deity, not just the building or deity associated with one particular faith. If, however, you are training in a predominantly single faith environment it is sensitive to adapt terminology and language appropriately.

•

Individuals may have personal values and this session is not about ‘testing’ the core foundations of any one religion, rather it is about how our beliefs and values may shape the way we view and treat children. We want to encourage participants to think about their personal beliefs and how these may influence their judgements or capacity to fulfil safeguard children.

The following exercises are adapted extracts from Keeping Children Safe: A Toolkit for Child Protection. To find out more about the complete toolkit, please visit http://www.keepingchildrensafe.org.uk.

18

RESTORE 6 | FAMILY OF FAITH

EXERCISE 1

How faith and religion keep children safe?

Adapted from an exercise from National Society for the Prevention of Cruelty to Children (NSPCC)

Duration: 60 – 90 minutes, including a short break Aim: To identify the strengths and positive aspects of traditions, faith and practices faith-based practices and religious systems that help protect children and keep them safe.

Process 1. Prepare four large pieces of flipchart paper and write one question on each sheet: • • • •

Think of ways that the church or faith community acts to protect children. It may be useful to prepare copies of religious texts if the group is from faith-based organisations.

What assumptions are made about people who work or volunteer with children in faith settings?

What assumptions are made about faith leaders in relation to children?

What religious beliefs and practices potentially put children at risk of harm? This may include aspects of spiritual abuse.

2. Put the large pieces of flipchart paper one on each of the four tables – one per table.

3. Divide participants into four groups. Have each group spend 5 minutes at each table, and make notes on the question in front of them. Tell them they cannot erase other people’s comments, but they can write contrary messages if they disagree. It is essential that participants focus on the positives before focusing on more negative practice. Everyone should have a chance to express their views.

4. When each group has been to each table, bring the group back together. Put the flipchart paper on the walls and facilitate a discussion.

• • •

What messages does it give about the positive aspects of religion?

What messages does it give about the more negative aspects of religion?

How do these messages contribute and impact on keeping children safe?

Highlight comments on flipchart paper, drawing out protective measures that act to reduce risk and those actions/ beliefs that might increase risk.

EXERCISE 2

How faith and cultural practices can become harmful to children?

Adapted from exercises by Save the Children UK

Duration: 60 minutes Aims: To explore the differences between faith, traditions and local practices and how these impact upon a child’s well being – either positively or negatively.

Process A. Introduction 15 minutes 1. Use the text below as a guide to help you introduce the exercise: There are many different customs and practices in the raising and caring of children throughout the world.

Most of these are based on faith and tradition and contribute positively to the child’s welfare, and their understanding of their history. They can help the child to feel a sense of belonging to the communities they come from. However, some traditions and customs can be harmful or abusive to children and infringe their rights. Maintaining the balance between respecting local custom and the rights of a child to protection can be a sensitive issue. It is important for agencies not to judge traditional practices without understanding them or their history. The following exercise aims to help you with this issue.

RESTORE 6 | FAMILY OF FAITH

19

2. Ask the participants to share either as a whole group or smaller groups. How they think faith and religious practices influences the country/ region/ organisation’s attitude to the welfare and protection of children. Can they identify some common themes?

For example, attitude to physical punishment and discipline, role of women and girls, access to education.

Facilitators will need to amend examples to ensure that different faiths are included.

3. Take feedback from the groups and collate the key elements of the discussions on flip chart paper.

B. Case scenarios 45 minutes 1. Divide participants into small groups and give each group a copy of case scenarios. Explain that you will look at some case scenarios about how some children are treated, and what the reason is for this.

2. Ask participants to think about each scenario and decide whether the child/ children are being abused.

•

If so, why? If not, why? Does the group agree?

•

What sort of differences in attitudes and values come out?

3. Bring the group back together and ask participants to feed back their responses to the exercise.

Scenarios You can adapt the scenarios provided here to make them more relevant to your area, or add or create others which reflect particular issues in the country or area you are working in.

1 – During a visit to a childcare programme of a partner agency, children are seen to have swollen and marks on their bodies. They looked as though they had been beaten. The programme director says that the Bible says: “spare the rod and spoil the child”.

2 – Children with learning difficulties are left to be cared for by the village. They are not given access to any sort of education or independent living skills.

3 – Disabled children are given up by parents at birth when very young to be a cared for by state institutions. It is not expected that families should have to carry the burden of caring for these children.

4 – Boys are to be circumcised when they reach puberty. It is a symbol of them becoming a man.

5 – Girls in many regions continue to be circumcised (female genital mutilation) even though the country law forbids it.

6 – If a young girl is raped then the traditional remedy for this is for her to marry her perpetrator.

7 – In order to support the extreme poverty in the rural areas, girls as young as 12 are sent to the city to earn money through prostitution.

Without this money, their families would starve.

8 – It is acceptable for a girl of 14 to be married if the male partner is working and able to provide for her.

9 – Working to support your family in this region is not child labour.

It is okay for children to work as domestic servants instead of going to school; members of their family are dependant on them for food.

10 – Local children are taken to the village priest to remove the evil spirit. Parents believe that this will stop the bad behaviour. Women have been known to leave a baby child to die if it is thought to possess evil spirits.

Key issues in safeguarding children As with all effective protection, it is important to consider the context in which both safeguarding and/or abuse occurs. There are several elements that influence safeguarding within situations where faith or religion plays a part. Do consider these factors at every level of the faith community and organisation including recruitment and selection, direct services and contact with children, management and strategic planning, pastoral care and support to people/children who have been harmed, offenders and communities: 1. Having to challenge well established beliefs 2. Identifying the risk and need for safeguards within faith communities 3. Opportunities for abusers to use the context to their advantage 4. The balance between restoration and redemption of the sinner and the need to protect the children in the faith community Ask the group if they’ve considered these idea’s before? It may be that they have established safeguards to counteract the risks inherent in faith communities.

20

RESTORE 6 | FAMILY OF FAITH

EXERCISE 3

How to address safeguarding issues?

Adapted from materials developed by National Society for the Prevention of Cruelty to Children (NSPCC)

Duration: 60 minutes Aims: To use a scenario and a role-play to build confidence in thinking through how to address safeguarding issues when they arise.

Process 1. From the choice of scenarios provided here, select the ones you want to use. You can adapt the scenarios to one particular faith, or add or create others which reflect the particular faith in the country or area you are working in.

2. In small groups, get participants to discuss what they might do in these situations.

• What are the possible concerns?

• Who would they need to talk to?

• What would they do next?

Scenarios A – Faith leader and youth group

B – Youth worker and youth

A local faith leader regularly comes to talk to the youth group that you have been working with for some time. At the end, there is a time of prayer and counselling for the young people. The leader takes a distressed girl off to another room for prayer because of the need for confidentiality. They have done this many times before and you see this as an important part of the ministry to young people.

A well-known and respected youth speaker is invited to talk to your youth group at your faith communities. The meeting goes well and at the end there are many young people wanting to talk to the speaker and requesting prayer. The speaker happily obliges and conducts the prayer appropriately in public. At the end of the meeting, the speaker is seen talking to a couple of teenage girls. He then leaves the building with them and is seen offering them a lift in his car outside.

•

What should your concerns be for both the leader and the girl?

•

Act out how you would approach the leader and persuade them to either stay in the main room or have another young person or leader with him in the prayer and counselling session.

•

How can you do this appropriately whilst maintaining the dignity and respect for the faith leader and the need for confidentiality?

•

If you were the organiser what should your thoughts and actions be? Consider all the risks involved here.

•

Act out how to appropriately deal with the situation.

•

Think through how you would prevent this situation arising again

Key points that should be considered by the facilitator: • Prevention and preparation is key. If a child protection policy and procedures are in place and communicated then all are clear on what is and isn’t acceptable. It makes dealing with these situations easier as there are guidelines to follow.

• For scenario 1, no pastor should take a girl into a room on their own despite the biblical references of going off into a quiet place to pray with the door shut. This passage is taken out of context if use here as it refers to worshipping God with humility rather than a church instruction.

• If discretion is required then a chair in the corner of the room should suffice. The young person can face outwards and see the rest of the room and what is happening and the leader can sit facing the young person with their backs to the distractions. This ensures openness, transparency, safety and also ensures that the young person knows that the leader is focused on them and the situation.

• Always consult with others about what to do or how to handle a situation. If your organisation has a designated person for child protection, seek their advice.

RESTORE 6 | FAMILY OF FAITH

21

toolkit

Mobilising and engaging children in meaningful prayer Some considerations and practical suggestions to get children to pray Do you give children an opportunity to pray?

Do you value their prayers as much as adults’ prayers?

Do you model prayer for them?

Do you share answers to prayer with them?

Do you let children pray for you?

Stephanie Mallen / Nov 2006

C

HILDREN ARE largely an untapped source of powerful prayer warriors in our midst.

Be they sitting in the pews of the church or in the care of faith-based organisations today, children may be the most powerful source of prayer for community and national transformation.

It is the clear testimony of Scripture that God has chosen to work in human history through the intercessory prayers of His people. Virtually all the great socio-political transformations of our time and all the spiritual revivals and mission breakthroughs in the history of the Church can be traced to bands of Christian believers praying unitedly and specifically for these very things.

Jesus, after describing the downfall of Satan and the authority over the demonic realm he was giving to his disciples, rejoiced and said that his Father had “hidden these things from the wise and learned and revealed them to little children” (Luke 10:18-21). In other words, it is the children (also childlike adults) who are able to receive and use the authority of God “to trample on snakes and scorpions and to overcome all the power of the enemy”. This is probably because of their innocence, openness and lack of worldly sophistication and faith-spoiling cynicism.

They are better able to depend on God, receiving and acting on the things He reveals and directs them to pray without doubt or questioning.

Psalm 8:2 declares that it is “from the lips of children and infants [God] has ordained praise because of [his] enemies, to silence the foe and the avenger”

22

(NIV). Another translation puts it “out of the mouths of babes and infants you have founded a bulwark because of your foes” (NRSV). Here the idea of children’s prayers providing a fortress of protection for a community or nation against the enemy is implied. This is consistent with other passages of Scripture such as Isaiah 62:6-7 and Ezekiel 22:30 which speak of the wall of protection around a city or nation that prayer erects and how God uses our prayers to bring about social and political transformation.

Prayer is the way God’s kingdom comes, as Jesus clearly taught. For these reasons prayer is too important to be left to spontaneity or whim. Instead it needs to be intentionally mobilized and strategically integrated into all we do if we desire to see significant change and transformation in the communities and nations today.

The good news is it’s a lot easier to get children to pray. Start encouraging children to pray today and let God take it from there. They may be the most powerful source of prayer for community and national transformation.

This toolkit section is adapted from World Vision materials.

RESTORE 6 | FAMILY OF FAITH

Some Practical Suggestions & Consideration Find out how and what you can do to encourage children to pray.

1.

Children need to be “coached and liberated” in prayer. Initially, they need to be given basic prayer vocabulary (often encouraged through “repeat after me prayers” or prayer games).

Once they have the basic concepts, release them to pray as equals with adults, bearing in mind that the same Holy Spirit working in adults is present with children.

2.

Invite and include children in prayer. If it is important enough for adults to gather to pray, be it for an extended or brief amount of time, then it is also important for children to gather in prayer.

Value their participation and share with them your prayer requests, appropriate to their age and maturity. At each meeting, have them pray for you as their leader. Not only does this affirm in action the importance children have in prayer, it also gives you an opportunity to watch the Lord work in your life from week to week.

3.

Prayer needs to happen with “clean hands and hearts”. Just as we wash our hands before we eat, we need to ask God to wash our hearts before we begin prayer. This time of confession should be introspective, focusing on the transformation of the child.

4.

Encourage the children to talk simply and directly with God any time, anywhere, about everything in their lives and communities, bringing to Him every concern, problem and need their families and others face. Encourage them to spend time with God as they learn about, listen to, and talk to him.

5.

6.

Practice conversational prayer with them (praying specifically in clear, brief sentences, agreeing with each other in faith and listening to God quietly for what He may say through insights or thoughts that come). Encourage them to share what they are feeling or receiving as they pray together. Realize that when praying aloud, they are likely to pray very short prayers, but will often pray multiple times in one prayer session.

The shortness of these prayers often leads to larger times of silence than we are accustomed to in groups of adults. This should be expected and fostered as time to listen to God. Use stories of prayer from the Bible to share God's promises, build their faith, and help them recognise their place with God and the part that He longs for them to play. Encourage them to ask big questions that will strengthen their faith and acknowledge when no answer is apparent.

RESTORE 6 | FAMILY OF FAITH

7.

8.

Do not criticize the children for their prayers. Often a child says or does creative things in prayer that are different from what we adults expect (this often brings fresh insights that adults miss). If a child is saying/doing something really disruptive, heretical, or offensive, deal with them in a one-on-one context, emphasizing constructive criticism.

Share national problems and concerns in a simple manner. Watch the headlines and share with the children what is happening. You may want to bring in newspapers, photos, or other visual aids to make these concerns tangible for the children. Encourage them to pray concretely for the problem (e.g. pray for all the children who like math and are displaced because of flooding in the country, or all the children who live with their grandmas because mommy and daddy died of HIV/AIDS).

9.

Keep a journal of what children have asked God for. As adults, we may forget all about a child’s request. Write down how God answers their prayers and report back to them to help increase their faith and hope. When children hear how God answers a prayer, it excites them and fuels their desire to pray for more things. If not, they might have the impression that God does not answer their prayers or that prayer is not powerful.

10.

Encourage children to pray in pairs or triplets so that they learn to partner with others as Jesus teaches us to do (Matthew 18:19-20).

11.

You can usually find a prayer opportunity from conversations with children. Chat with them about how their week went or what’s happening in the coming week. If something really special or fun happened, pray and thank God for blessing the child. Remember to give the child the opportunity to pray too. If something difficult or worrisome is coming up, pray together and ask God to help the child through the situation.

12.

Never shy away from praying with children.

They need to see and hear prayer modelled, especially at-risk children who do not have the benefits of seeing prayer modelled in homes and at church. Even so, those who have can benefit from hearing other people pray and learn different styles of prayer.

23

Some Prayer Ideas & Suggestions Here are some useful ideas to help you engage children in prayer, at the same time adding interest and variety for the adults. At the beginning and as you proceed, we encourage you to include children and ask them what they think. They will probably have the best ideas.

1.

2.

3.

4.

5.

6.

7.

Word of God Lessons – These should focus on a praying person/people in the Bible, reiterating that God listened to these people and wants to listen to you (ex: prayers of Paul or Jesus).

Silent Prayer (short) – This is prayer at its simplest and is appropriate in some circumstances, i.e. praying for something between the child and God only, praying for someone who is present, etc. This should help children to learn to practice stillness in God's presence.

Call and Response Prayer (i.e. repeat after me) – This acculturates children to praying out loud and gives them prayer vocabulary. Once they are already comfortable with it, have them individually pray out loud either in a group or one by one.

8.

9.

Brainstorming Prayer – Have the children brainstorm a list of people, places, needs, etc., in the local community. Have the children then pray for these.

10.

Prayer Games – Prayer game is a fun way to engage children to pray regularly. In addition, it is a convenient tool to use in facilitating new groups of children and helping them to “warm up” to each other.

11.

Directional Prayer – Have the children face East and pray for what is directly in front of them (people in the neighboring house, the farmer whose field they can see, etc). Then ask what is farther away in that direction (another village, a city, etc) and have them pray for this.

Later, ask what is farther still in that direction (a neighboring country, etc). Repeat for all 4 points of the compass.

Memorized Prayer (the Lord's Prayer, Psalm 23, etc.) – Make games out of this to help children memorize and/ or give rewards for correct recitation. Books of prayers are an excellent resource for this.

Prayer Circle – Have the children stand in a circle holding hands to pray for something specific. If a child is not comfortable with speaking their prayer out loud, they can squeeze the hand of the person next to pass on their turn to pray aloud.

Prayer Walk – Lead children on a prayer walk around the communities (praying in front of each child's home, local churches, strangers walking on the street, etc). Do a similar prayer walk within the walls of your church (praying in different room, etc). Later, have the children talk about their experiences – how they felt, what did they learn, how did it change the way they look at people. This is a very good tool with children!

Personalizing Prayer – Pray for children around the world who are born on their same birthday; whose family makeup is the same as their (i.e. 2 boys and 1 girl etc); who have the same favorite subject in school (reading, math, recess); whose name has the same meaning as their own, etc. Use this idea to help children connect with the concept of praying with and for children in far away nations.

50/50 Prayer – Have the children pray for some issues that concern them (such as healing from sickness). Then, have them give the other half of the prayer away as a “gift” to other children in the same circumstance.

Alternatively, use a large globe or map and have the children all face one direction. Or look at the globe or map and call out countries that are in the direction they are facing. Have a few of them pray for the children in those countries.

12.

13.

14.

Prayer Songs with actions – Children love action and using prayer songs with actions can help them get things moving.

Praying for the world through letters of the alphabet. The leader calls out letter “C” and a child goes to map and selects a nation or city that begins with the letter “C” and then prays for children in that place.

Use "prayer tools" like maps, prayer ball or globes, colorful lists of prayer requests, pictures of children being prayed for in other countries, etc. Even very simple use of such materials can really help children grasp what it is they are praying for in a concrete way.

Feel free to adapt some of these suggestions, particularly for group sessions.

Do let us know of other prayer activities that could be used creatively with children.

24

RESTORE 6 | FAMILY OF FAITH

STORY OF HOPE

World Weekend of Prayer for Children at Risk

T

HE ANNUAL World Weekend of Prayer for Children at Risk is an exciting opportunity for churches and faith communities around the world to mobilise children to pray for children at risk. On June 2-3, 2007, approximately 4 million people in at least 102 countries took part in this global event. Church services, home groups, schools, prayer marches and even sports stadium were the settings, and everyone including children who made up some 60% of those under 18, played their parts.

What more, the children even had the opportunity to play an active role in services, and some of the most powerful times of prayer were led by young people.

In the United Kingdom, over 100 children and adults marched through the city centre in Derby, UK, raising awareness of injustices facing children. They finished their march at the cathedral, where an afternoon of prayer and activities took place. With the city mayor, cathedral clergy, local newspaper and football mascot all backing the event, it had a lot of support and publicity. A schools competition even got local children involved in finding out about children at risk worldwide, and the event ended with children releasing their prayers into the sky, inside balloons!

In Chillan, Chile, more than 2,000 Christians from different churches took part, with children taking the lead in praying for other

Prayer march in Derby, UK

RESTORE 6 | FAMILY OF FAITH

children. All sorts of children’s prayer events took place – a kindergarten gathered their preschool children to pray, the youth group at one church prayed from 8am on a Sunday morning, among others. A network coordinator said, “We were really moved to see children crying for other children’s pain”.

In Zimbabwe, the network of children’s ministries comprising local children ministries and church groups held a “Compassion Day” event, where a team of street children played football against a youth group from the local Baptist church. This was followed by a prayer meeting open to the whole community, bringing the needs of children in Zimbabwe before God. Meanwhile in the Asian region, the Mindanao Children’s Ministry Network in the Philippines organised a prayer event that raised awareness of children’s issues across the whole city. A “motorcade” led a procession through the city, with colourful banners calling the community to unite in prayer for children at risk.

Children from churches and children’s ministries led the whole

Children praying in Indonesia / Jaringan Doa Anak

celebration and prayer time, and were so creative and enthusiastic that the adult leaders found it very easy to plan! As a result, quarterly children’s and youth prayer meeting is being set up to pray for children at risk.

In Indonesia, nearly 20,000 people were involved in prayer for children at risk. Various events took place in 74 regions, coordinated by Jaringan Doa Anak, the national network of children’s prayer groups. In north-eastern coast of Central Sulawesi, Poso – a city known for its longstanding civil conflict – is now gaining a reputation as a place where God is bringing healing as children pray for others, following several children’s prayer meetings held there this year. A 2-hour radio programme was broadcasted in the city, featuring a small group of children praying for children at risk.

Source: World Weekend of Prayer 2007 The World Weekend of Prayer for Children at Risk is held annually on the first weekend of June. Materials are provided

by Viva to help Christians around the world engage with children in prayer. To find out more, please visit www.viva.org/wwdp or email pray@viva.org.

25

kids bible study

What do they need more?

An adult-led group activity for children ages 10-18

By Kara Powell and Fuller Seminary’s Center for Youth and Family Ministry. This lesson is based on the 100-page 4-module “One Life” Curriculum available for free at www.cyfm.net.

STEP 1: Objective: To realize that God cares about all of our needs, not just those needs that seems more “spiritual.”

Scripture text: Mark 2:1-12 ‘ Jesus Heals a Paralytic’ Materials needed: Bibles Poster paper, pens Index cards, or small pieces of paper Tape A cross (optional) A wall or a large piece of cardboard or poster paper In this study, the words in italics are notes for the teacher or facilitator of this lesson.

NOW how do we think of needs?

ASK THE GROUP: What are some of the needs that you and others your age have?

NOTE: Write their problems on large pieces of poster paper.

CONTINUE BY ASKING: Which of these needs do you think are “spiritual?” Let’s put a star next to any need that we think is spiritual on our poster.

STEP 2:

What NEW insights does God have for us?

CONTINUE: Let’s see what Jesus says about which needs are “spiritual” and which aren’t in Mark 2:1-12.

NOTE: For variety’s sake, you may want to ask for two volunteers

to read the story – one student reads Jesus’ words while the other one reads everything else.

EXPLAIN: A typical peasant’s house in first-century Palestine was a small, one-room structure with a flat roof. Generally there was an outside staircase that led to the roof. The roof itself was usually made of wooden beams covered with thatch and compacted earth to keep rain and moisture from entering the house.

Sometimes tiles were laid between the beams and thatch for even greater protection.

In this passage the four men, upon seeing how crowded the one-room house was, probably carried the paralyzed man up the outside staircase, dug through the thatch and earth, and lowered him between the beams.

NOTE: There’s been great debate about Mark 2:5 where Mark writes, “When Jesus saw their faith.” Does that mean the faith of the four friends, or the faith of the four friends plus the paralytic’s faith? The original Greek doesn’t definitively say it for us. Given what you know about Scripture, what do you think?)

ASK THE GROUP: Does Jesus choose to help this man’s soul or his body?

NOTE: The answer is both.

26

RESTORE 6 | FAMILY OF FAITH

ASK: Do you think there’s any significance to the fact that Jesus first forgave his sins before healing him? Why or why not?

DRAW A LINE ON A PIECE OF POSTER PAPER AND EXPLAIN: We’ve been talking about two types of needs—physical and spiritual. Most people tend to think of them as two different ends of a continuum.

NOTE: At this point, write PHYSICAL NEEDS on one end of your line and SPIRITUAL NEEDS on the other end.

As we see from Jesus’ interaction with the paralytic, the two types of needs don’t lie in opposition to each other. The reality is that God’s kingdom helps meet both types of needs. Instead of a line, God’s kingdom is more like a circle.

Draw a circle and write SPIRITUAL NEEDS on one side of the circle and PHYSICAL NEEDS on the other side.

NOTE:

Both types of needs are crucial to the kingdom, and both needs play off each other and reinforce each other.

STEP 3:

HOW can we live this out?

EXPLAIN: As we wrestle with the way God wants to meet both our spiritual and our physical needs, we can actually look back to the cross for a model. Jesus’ death on the cross is the ultimate example of the gospel’s power to meet all of our needs. His death rescued our souls and also impacts our relationships, our bodies, and our emotions.

Now we are kingdom people who are called to follow Jesus’ example.

souls, then I want you to tape that card to the right portion of the wall. If you think it mostly impacts the rest of their lives—such as their bodies, emotions, or relationships—please tape that card to the left portion of the wall.

NOTE: You might want to label both sides so

kids don’t have to remember which goes where. After they are finished, read aloud the cards on both sides.

ASK: Which items appear most frequently on the left? Which items appear most frequently on the right?

ASK: Looking at these cards, do you think we do a better job of focusing on people’s souls or on their whole persons? Why do you think that is? How does that make you feel about yourself as someone who seeks to live out the kingdom?

ASK: As people who follow Jesus, what ideas do you have for what we can and should be doing differently? Getting even more specific, what can we do in the next two months?

ASK: Who from this group would like to help develop these ideas so we actually do them and don’t just talk about them?

NOTE: Depending on how specific you want to be, you could even use this time to plan particular prayer times, worship experiences, or outreach opportunities to help people in your own community.

CONCLUDE: Close in prayer, asking for God’s vision on how to meet the needs of those around you as He would want you to.

NOTE: At this point, either hang a cross or draw a cross in the center of your wall.

CONTINUE: Using these index cards and pens, I want you to write down the ways you see our ministry and/or our church impacting people’s souls or impacting the rest of their lives. Please write one item on each card.

NOTE: Give them a few minutes to complete

Kara Powell PhD serves as an Assistant Professor in Youth and Family Ministry and the Executive Director of the Center for Youth and Family Ministry at Fuller Theological Seminary. She lives in Pasadena, CA, with her husband Dave, and their three children, Nathan, Krista, and Jessica.

this. You might want to have a few examples ready to prime the pump.

CONTINUE: Now I’m going to give you some tape. If you think the type of ministry you’ve written down mostly impacts people’s RESTORE 6 | FAMILY OF FAITH

27

restore

Pursuing God’s Intentions for Children Editor: Advisory Group:

KOK Chik Bu Louie CADAING TEARFUND Paul STEPHENSON WORLD VISION Philippa LEI WORLD VISION UK Richard STELLWAY Ph.D VIVA

Published

on behalf of the Viva Network movement by

Viva Network Asia Centre, a company limited by guarantee, 23-2 Jalan 8/146, Metro Centre, Bandar Tasik Selatan 57000 Kuala Lumpur, MALAYSIA Tel: +6 03 9057 0070 (Fax: +6 03 9057 0071) E-mail: restore@viva.org Website: http://www.viva.org/restore © Viva and the respective authors. International Associates of Viva, churches and charities have permission to use this tool for teaching and non-profit purposes only.

Printed by Akitiara Corporation Sdn Bhd 1 & 3, Jalan TPP 1/3, Taman Industri Puchong Batu 12, 47100 Puchong, Selangor, MALAYSIA

October 2007 KDN PP 14535/1/2008 Restore has been made possible through the financial assistance from COMPASSION INTERNATIONAL and MISSION OF MERCY. Both organisations are International Associates of Viva.

Restore is a collaborative initiative of Viva Network, a global movement of Christians working together to bring better care to more children worldwide.

This issue is part six of a 7-series volume exploring seven affirmative statements of the Understanding God’s Heart for Children Biblical Framework. For the full statement, visit http://www.viva.org/restore.

How to use this magazine?

This is not an ordinary magazine.

Restore is intended as a cutting-edge tool for anyone who is involved in God’s work with children. This magazine has been designed to stimulate your thinking and structured in such a way as to help you, the reader, find relevant materials for your work with children and decide on how to best utilise them.

Biblical reflection helps you to think biblically about the theme.

Feature articles build on the theme and provide valuable insights on current trends and development in the childcare ministry.

Toolkit sections such as case studies and best practice are handy for experiential learning and application, while practical ones such as kids bible study provide useful activities that you can do together with the children you serve.

Additional resources and suggestions point you to more detailed and relevant information.

If you’re already engaged in holistic childcare ministry, Restore will give you some practical ideas. For those who are new, the collective experience contained here will be a useful learning tool.

We hope you enjoy using and reading materials contained here and find this ‘not-an-ordinary magazine’ useful in your work.

“

Children are essential to the life and ministry of the church, bringing spiritual gifts and abilities and fulfilling definite roles.

”

Previous titles: DIGNITY PARENTING COMMUNITY A JUST SOCIETY

Cover photos: (clockwise from top) Children praying in La Paz, Bolivia (Bolivian Network / June 2007) A girl in a Wendy house (also known as play house) (Anonymous but much

HOPE FOR THE GENERATIONS

appreciated! / April 2004)

For subscriptions and enquiries, please get in touch with us.

Malaysia/ March 2006)

Children worshipping together with adults in a local church (Sivin Kit/