Journal articles: 'Chicago Youth for Christ'

1

Baylen, J. O. "W. T. Stead: a Christ in Chicago." British Journalism Review 3, no. 3 (September 1992): 57–61. http://dx.doi.org/10.1177/095647489200300311.

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Biles, Jeremy. "Jesus Christ Superstar. Opera. Chicago Lyric Opera, 2018." Religious Studies Review 44, no. 4 (December 2018): 463–64. http://dx.doi.org/10.1111/rsr.13685.

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Ferrera, Maria J., Tina K. Sacks, Miriam Perez, John P. Nixon, Dale Asis, and Rev Walter L. Coleman. "Empowering Immigrant Youth in Chicago." Family & Community Health 38, no. 1 (2015): 12–21. http://dx.doi.org/10.1097/fch.0000000000000058.

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Ogletree, Renae, Tony Bell, and Natasha K. Smith. "Positive youth development initiatives in Chicago." New Directions for Youth Development 2002, no. 94 (June 2002): 41–64. http://dx.doi.org/10.1002/yd.05.

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Bannon, Brian. "YOUmedia Chicago: Connecting Youth Through Public Libraries." National Civic Review 101, no. 4 (December 2012): 33–35. http://dx.doi.org/10.1002/ncr.21103.

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Newman, Mark. "One in Christ: Chicago Catholics and the Quest for Interracial Justice." Journal of American History 106, no. 1 (June 1, 2019): 256–57. http://dx.doi.org/10.1093/jahist/jaz310.

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Edie, Fred P. "Book Review: Contemplative Youth Ministry: Practicing the Presence of Christ." Interpretation: A Journal of Bible and Theology 62, no. 1 (January 2008): 109. http://dx.doi.org/10.1177/002096430806200130.

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Jeremy, David J. "Businessmen in Interdenominational Activity: Birmingham Youth for Christ, 1940s-1950s." Baptist Quarterly 33, no. 7 (January 1990): 336–43. http://dx.doi.org/10.1080/0005576x.1990.11751838.

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Sanchez, Joseph. "Renovation project returns Chicago fountain to its youth." World Pumps 2004, no. 450 (March 2004): 37–39. http://dx.doi.org/10.1016/s0262-1762(04)00144-0.

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Hellison, Don. "A Chicago Story—Physical Education for Disadvantaged Youth." Journal of Physical Education, Recreation & Dance 61, no. 6 (August 1990): 36–37. http://dx.doi.org/10.1080/07303084.1990.10604546.

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11

Crispin, Gareth. "A Theology of Accommodation as a Resource for Integrating Youth and Children into Intergenerational Church." Christian Education Journal: Research on Educational Ministry 14, no. 1 (May 2017): 7–22. http://dx.doi.org/10.1177/073989131701400102.

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This paper argues that a theology of accommodation can provide help to those wishing to integrate youth and children into an intergenerational local church. It will be demonstrated that God's accommodation to humanity is not only communicative, but behavioral, and that in the New Testament we see that this behavioral accommodation principle is normative for relationships within the church. Through an examination of 1 Corinthians 8–11:1, this paper demonstrates that those with authority and knowledge in the church are to accommodate those without, which almost invariably implies youth and children. Christians are to imitate Christ, and so as God accommodates in Christ, those with authority and knowledge follow suit.

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Wright-Rios, Edward. "For Christ and Country: Militant Catholic Youth in Post-revolutionary Mexico." Hispanic American Historical Review 100, no. 4 (November 1, 2020): 764–65. http://dx.doi.org/10.1215/00182168-8647442.

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Sheehan, Karen, and Herman Verner. "Chicago Youth Programs: Breaking the Cycle, Bridging the Gap." Pediatric Annals 38, no. 3 (March 1, 2009): 161–66. http://dx.doi.org/10.3928/00904481-20090301-10.

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Haitch, Russell. "Free as a Bird in the Path of the Plane: Youthful Liberty Amid Global Forces." Journal of Youth and Theology 10, no. 1-2 (January 17, 2011): 4–22. http://dx.doi.org/10.1163/24055093-90000036.

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This essay describes the desire for freedom found among youth on three continents. It contrasts the shape freedom takes when youth get sucked into prevailing global forces (individualism, consumerism, proteanism, etc.), versus the liberty promised by Christian faith. It proposes a vision for leading youth on the path of freedom in Christ, grounded in sacramental theology and halachic reasoning. This approach is offered as an alternative or supplement to approaches grounded in narrative theology.

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Beal, Jane. "Michelle Karnes, Imagination, Meditation, and Cognition in the Middle Ages. Chicago and London: The University of Chicago Press, 2017, pp. 268." Mediaevistik 31, no. 1 (January 1, 2018): 459–60. http://dx.doi.org/10.3726/med012018_459.

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Michelle Karnes, Associate Professor of English at the University of Notre Dame (Indiana), has produced a brilliant book that makes a major contribution to medieval studies. Like Mary Carruthers’s, The Book of Memory and The Craft of Thought, Karnes’s study of medieval imagination and cognition is paradigmatic, inspirational, and poised to be remarkably influential in the field. It makes a bold case for understanding the medieval <?page nr="460"?>concept of the imagination in Aristotelian and Augustinian terms, especially as these terms were synthesized by Bonaventure, and focuses on how meditation on the life of Christ within the imagination was seen as a path to spiritual progress: a means of connecting to the divine.

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Root, Andrew. "Steve Griffiths,Models for Youth Ministry: Learning from the Life of Christ." Theology 117, no. 2 (February 13, 2014): 146–47. http://dx.doi.org/10.1177/0040571x13513131v.

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Rodrigues, Herbert. "Rios, Victor M. Human targets: schools, police, and the criminalization of Latino youth." Tempo Social 31, no. 1 (April 17, 2019): 339–47. http://dx.doi.org/10.11606/0103-2070.ts.2019.143282.

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Hong, Jun Sung, Dexter R. Voisin, and Jungup Lee. "Urban African American Youth and Their Caregivers’ Perceptions of School Safety in Chicago." Youth Violence and Juvenile Justice 16, no. 2 (December 27, 2016): 174–89. http://dx.doi.org/10.1177/1541204016680406.

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The purpose of this study is to examine multiple factors related to school safety perceptions of youth and parents. Study sample consisted of 131 low-income, urban African American youth and their parents. Females were more likely to perceive their school as unsafe. Parents who were close to their child reported schools as safe. Both youth and parents perceived school as safe when youth has a positive relationship with teachers. Youth whose school was far from their neighborhood reported feeling safe. Neighborhood satisfaction was associated with school safety perceptions among youth. Community violence exposure was related to school safety perceptions among parents.

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19

Swerts, Thomas. "Gaining a Voice: Storytelling and Undocumented Youth Activism in Chicago*." Mobilization: An International Quarterly 20, no. 3 (September 1, 2015): 345–60. http://dx.doi.org/10.17813/1086-671x-20-3-345.

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In recent years, undocumented youth have come out of the shadows to claim their rights in the United States. By sharing their stories, these youth gained a voice in the public debate. This article integrates insights from the literature on narratives and emotions to study how story-telling is employed within the undocumented youth movement in Chicago. I argue that undocumented youth strategically use storytelling for diverging purposes depending on the context, type of interaction, and audience involved. Based on ethnographic research, I show that storytelling allows them to incorporate new members, mobilize constituencies, and legitimize grievances. In each of these contexts, emotions play a key role in structuring the social transaction between storyteller and audience. Storytelling is thus a community-building, mobilizing, and claims-making practice in social movements. At a broader level, this case study demonstrates the power of storytelling as a political tool for marginalized populations.

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Martinez, Rod. "Dr. Obari Adeye Cartman: Healing, Youth Work, and Masculinity." Contexts 20, no. 2 (May 2021): 8–9. http://dx.doi.org/10.1177/15365042211012063.

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Dr. Obari Adeye Cartman is an accomplished author, and he serves as the program director for Real Men Charities, Inc. This Chicago-based organization works with men, youth, and families to promote wellness through cultural programming. Dr. Cartman is also the President of the Chicago Association of Black Psychologists, associate editor of South Side Drive Magazine, and maintains a directory of Black mental health providers. Having been raised in a family that honored African traditions, his work marries theory and practice in very intentional and critical ways.

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White, David F. "Toward Re-Enchantment of the Cosmos." Journal of Youth and Theology 18, no. 1 (June 21, 2019): 65–82. http://dx.doi.org/10.1163/24055093-01801005.

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Today, youth and youthfulness has become an avatar for authenticity—used to authorise everything from commodities to politics to faith. Andrew Root reveals that adding youth and youthfulness was part of a larger strategy of Christian formation that must be judged theologically inadequate and anachronistic, since it participates in “secular ii” logic of addition—more youth, institutional affiliation, information and instruction. Root believes a focus on youthfulness is a distraction which must be relinquished as we attend (in the cross-pressured secular iii) to our yearning for true authenticity, which is a manifestation of a more essential desire for transcendent union that makes central personal encounter. Root believes that the age of authenticity serves to clear the ground of the additive logic of secularity ii, making way for an experience of personhood “in Christ.” According to Root, with Luther, kenotic ministry “in Christ” must be the heart of Christian formation in this new era of secularity iii. This review of Root’s book is largely framed by deep appreciation, but also points to problematic aspects of Root’s uber-Protestant perspective that does not adequately address such priorities as analogia entis, sacramentality, beauty and re-enchantment. Only a wider embrace of Anglo-Catholic-Methodist thought can point to both the risk of idolatry of youth, and to the sacramental possibility that youth are parables of God.

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Brzeziński, Mirosław. "Nie zaprzepaścić bogactwa młodości." Poznańskie Studia Teologiczne, no. 35 (September 3, 2020): 191–216. http://dx.doi.org/10.14746/pst.2019.35.11.

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The wealth of youth is the wording used by John Paul II in the Letter to the young Parati semper to show that the time of youth is a special period of life which is the wealth of the person who experi- ences it. Also, Francis and the final document of the 2018 Youth Synod show the time of youth as a special period in human life. In the article, based on the teachings of John Paul II, addressed to young people, as well as a post-synodal document for the Young, faith and discernment of vocation, the period of youth is shown as a special time of discovering, getting to know oneself and surrounding reality, designing life. Important elements of the wealth of youth are love, which demands, freedom in truth and friendship with Christ, who helps us discover and realize these values. The article also shows the dangers of the modern world that can interfere with the use of the wealth of youth. They are: culture of temporality, lack of dreams and anxiety, digital environment, excessive and falsified focus on human sexuality, or external living conditions such as armed conflicts, poverty, and various forms of violence. In the face of these threats, ways of preventing and opposing them were also indicated. These are: the choice of Christ as Lord and Friend and openness to His teachings, openness to other people and entering into dialogue with him, it is the pursuit of dreams, shaping and development of spirituality, solidarity and joy of life.

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Karina, Nina Astrid. "The Call To Holiness: The Effect Of Understanding Concept Of Second Coming At Gpdi Rajawali’s Youth Surabaya." Journal DIDASKALIA 3, no. 1 (April 28, 2020): 40–50. http://dx.doi.org/10.33856/didaskalia.v3i1.170.

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Holiness is the condition, means and purpose for all believers that distinguishes them as God's people. In contrast to the condition of the world which is increasingly immersed in sin, the holiness of the believer will continue to progress until it reaches perfection. Starting from believing until finally when Christ comes the second time. This research was conducted to prove that the understanding of the concept of the second coming of Christ affects the holiness of the GPdI Rajawali Surabaya’s youth. From the quantitative research that has been done, it is evident that understanding this concept has a positive effect in the moderate category.

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24

Hellison, Don. "Teaching PE to At-Risk Youth in Chicago—A Model." Journal of Physical Education, Recreation & Dance 61, no. 6 (August 1990): 38–39. http://dx.doi.org/10.1080/07303084.1990.10604547.

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25

Toomey, Traci L., Kelli A. Komro, J. Michael Oakes, and Kathleen M. Lenk. "Propensity for Illegal Alcohol Sales to Underage Youth in Chicago." Journal of Community Health 33, no. 3 (January 15, 2008): 134–38. http://dx.doi.org/10.1007/s10900-007-9080-6.

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Orsi, Robert A. "Karen J. Johnson. One in Christ: Chicago Catholics and the Quest for Interracial Justice." American Historical Review 125, no. 4 (October 2020): 1449–50. http://dx.doi.org/10.1093/ahr/rhz587.

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Boehm, Deborah A. "Translating Childhoods: Immigrant Youth, Language, and Culture. Majorie FaulstichOrellana. Chicago: Chicago University Press. 2009. xii + 183 pp." Ethos 40, no. 1 (February 22, 2012): 1–3. http://dx.doi.org/10.1111/j.1548-1352.2011.01236.x.

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Lief, Jason. "Some Kind of Monstrosity: What Youth Ministry Can Learn From Heavy Metal." Journal of Youth and Theology 12, no. 2 (January 17, 2013): 7–22. http://dx.doi.org/10.1163/24055093-90000066.

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This article brings Slovoj Zizek’s articulation of Pauline Christianity into conversation with Norwegian Black Metal (Gorgoroth) in order to demonstrate the subversive role of popular culture as it challenges the panoptic ideological power of the status quo. Through dialogue with elements of popular culture, like Black Metal, youth ministry is reminded of its prophetic function to challenge the powers of this age as it proclaims the monstrosity of the crucified and resurrected Christ.

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"One Third of LGBT Youth Suffer Mental Disorders, Chicago Study Finds." Asian Journal of Applied Sciences 4, no. 4 (May 1, 2011): 475. http://dx.doi.org/10.3923/ajaps.2011.475.475.

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Jacobs, Jennifer M., Amy Castañeda, and Rob Castañeda. "Sport-based Youth and Community Development: Beyond the Ball in Chicago." Journal of Physical Education, Recreation & Dance 87, no. 5 (May 10, 2016): 18–22. http://dx.doi.org/10.1080/07303084.2016.1157386.

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Wareham, Jennifer, and Denise Paquette Boots. "Gender Differences in Mental Health Problems and Violence Among Chicago Youth." Youth Violence and Juvenile Justice 9, no. 1 (August 11, 2010): 3–22. http://dx.doi.org/10.1177/1541204010373902.

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32

Cradock, Angie L., Ichiro Kawachi, Graham A. Colditz, Steven L. Gortmaker, and Stephen L. Buka. "Neighborhood social cohesion and youth participation in physical activity in Chicago." Social Science & Medicine 68, no. 3 (February 2009): 427–35. http://dx.doi.org/10.1016/j.socscimed.2008.10.028.

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33

Rigg, Khary K., Roxann McNeish, Daniel Schadrac, Alejandra Gonzalez, and Quynh Tran. "Community needs of minority male youth living in inner-city Chicago." Children and Youth Services Review 98 (March 2019): 284–89. http://dx.doi.org/10.1016/j.childyouth.2019.01.011.

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34

Diethrich, Gregory. "Desi Music Vibes: The Performance of Indian Youth Culture in Chicago." Asian Music 31, no. 1 (1999): 35. http://dx.doi.org/10.2307/834279.

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35

Root, Andrew. "Youth Ministry as Discerning Christopraxis: A Hermeneutical Model." Journal of Youth and Theology 6, no. 1 (February 17, 2007): 9–30. http://dx.doi.org/10.1163/24055093-90000224.

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This article provides a picture of how discernment happens within ministry, and how the process of discernment can be done theologically. The great challenge for those teaching youth and family ministry is to help students begin to think beyond simple implementation of successful program strategies and move into reflection on context and theology. This then calls for a commitment to a God living and active in the world through Jesus Christ. Jurgen Moltmann has called this Christopraxis. Drawing on a series of epoch making theologians and philosophers, this paper constructs a paradigm for discerning Christopraxis which allows the youth minister to move past seeing him or herself as a church programmer and instead to recognize his or her place as participating in the dynamic actions of God in the world, and in the lives of adolescents.

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Neary, Timothy B. "One in Christ: Chicago Catholics and the Quest for Interracial Justice by Karen J. Johnson." American Catholic Studies 130, no. 3 (2019): 98–100. http://dx.doi.org/10.1353/acs.2019.0045.

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37

White, David F. "The Fire and Light at the Heart of Youth Ministry." Journal of Youth and Theology 16, no. 1 (May 18, 2017): 46–59. http://dx.doi.org/10.1163/24055093-01601004.

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Once scholarly reflection on youth ministry was limited to relatively few research tools, but recently scholars have employed a growing range of modes of analysis. In part, the expanding landscape of research is due to its having been relegated as a form of practical theology, concerned with the contexts of ministry. While this new complexity has undoubtedly advanced the level of critical reflection on youth ministry, the field risks losing its center—the very object of faith. This paper represents a challenge to those theorising youth ministry, not to abandon contextual analysis, but to focus anew on the Christ image as the source of our ministry. A return to a focus on revelation suggests, among other things, attending to theological aesthetics.

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38

Cazenave, Noel A. "Chicago Influences on the War on Poverty." Journal of Policy History 5, no. 1 (January 1993): 52–68. http://dx.doi.org/10.1017/s0898030600006606.

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The most controversial component of the War on Poverty in the 1960s was its Community Action Program (CAP). Controversy resulted largely from the CAP because it employed activist professionals, mandated massscale resident participation, and encouraged federal-agency-sponsored institutional conflict as a mechanism for social reform. These strategies were tested earlier in the Mobilization for Youth program founded in the late 1950s, and in the early 1960s in the Ford Foundation Gray Areas programs and the President's Committee on Juvenile Delinquency projects. Indeed, the basic models of social expertise and community action employed in those programs were used in Chicago two decades before.

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Athique, Adrian. "Doing Style: Youth and Mass Mediation in South India By Constantine V. Nakassis. Chicago: University of Chicago Press, 2016." Visual Anthropology Review 33, no. 2 (November 2017): 207–8. http://dx.doi.org/10.1111/var.12142.

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40

Visentin, Annamaria. "Gary Schwartz, Beyond Conformity or Rebellion, Youth and Authority in America, Chicago, The University of Chicago Press, 1987, £ 25." Italian Political Science Review/Rivista Italiana di Scienza Politica 18, no. 3 (December 1988): 535–36. http://dx.doi.org/10.1017/s0048840200012752.

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41

Stovall, David, Ariel Calderon, Luis Carrera, and Sedrick King. "Youth, Media, and Justice: Lessons from the Chicago Doc Your Bloc Project." Radical Teacher 86, no. 1 (2009): 50–58. http://dx.doi.org/10.1353/rdt.0.0066.

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42

Lipman, Pauline. "Chicago School Policy: regulating Black and Latino youth in the global city." Race Ethnicity and Education 6, no. 4 (December 2003): 331–55. http://dx.doi.org/10.1080/13613320320001463357.

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43

Barrett, James R. "Crossing Parish Boundaries: Race, Sports, and Catholic Youth in Chicago, 1914–1954." Journal of American History 104, no. 3 (December 1, 2017): 800–801. http://dx.doi.org/10.1093/jahist/jax387.

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Visekruna, Danka. "Entertainment during the fast of the Serbian peasant youth in Novi Sad." Zbornik Matice srpske za drustvene nauke, no. 116-117 (2004): 289–320. http://dx.doi.org/10.2298/zmsdn0417289v.

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Gatherings of the Serbian peasant youth for various forms of entertainment like Sabac, Bubalice, Jezalo... during the six-week Great Easter Fast (when they did not go to the kolo dance, their main and popular entertainment) were a reflection of the strict observation of the patriarchal and Christian norms symbolized by the Fast. The participants in Sabac, Bubalice... were more serious, almost sad due to the mourning of the Christ?s passion and crucifixion. They entertained in the games without music, songs, merriment clamour, laughter, anything which is otherwise the essence of entertainment and games. Some of the games, e.g. Peacock (Paun). Passing Swallows.

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Orsi, Robert A. "How Liberal Protestant Church Historians Helped Turn “Christianity” into a Good White Protestant American Religion in the Twentieth Century." Church History 89, no. 2 (June 2020): 395–98. http://dx.doi.org/10.1017/s0009640720001237.

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From the three historians of early Christianity whose lives and careers Elizabeth Clark discusses in The Fathers Refounded—Arthur Cushman McGiffert of Union Theological Seminary in New York, George LaPiana at Harvard Divinity School, and Shirley Jackson Case from the University of Chicago Divinity School—there breathes a palpable air of white, upper-middle-class liberal Protestant complacency and intellectual superiority. Modernists all, they know they are on the winning side of truth because they are confident that they are on the winning side of time. Summarizing McGiffert's distinction between ancient and contemporary Christianity, Clark writes: “Only in modernity, when God's immanence was championed, was the dualism between human and divine in Christ overcome.” “Christ, if he was human,” McGiffert believed, “must be divine, as all men are.” McGiffert's historiography shimmers with Emersonian confidence and ebullience. In his assumption—his assertion—of “only in,” we hear the ringing sound of modernity's triumphant temporality.

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Chandler, Dana, Steven D. Levitt, and John A. List. "Predicting and Preventing Shootings among At-Risk Youth." American Economic Review 101, no. 3 (May 1, 2011): 288–92. http://dx.doi.org/10.1257/aer.101.3.288.

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Each year, more than 250 students in the Chicago Public Schools (CPS) are shot. The authors of this paper worked with the leadership of CPS to build a predictive model of shootings that helped determine which students would be included in a highly targeted and resource intensive mentorship program. This paper describes our predictive model and offers a preliminary evaluation of the mentoring intervention performed by Youth Advocate Programs, Inc. (YAP). We find little evidence that the intervention reduces school misconducts or improves educational outcomes. The scale of intervention was too small to generate meaningful findings on shootings.

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Hunter, Marcus. "Book Review: Victor M. Rios, Human Targets: Schools, Police and the Criminalization of Latino Youth. Chicago: University of Chicago Press." Theory in Action 11, no. 4 (October 31, 2018): 97–100. http://dx.doi.org/10.3798/tia.1937-0237.1827.

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BROWN, STEWART J. "W. T. Stead and the Civic Church, 1886-1895: The Vision Behind ‘If Christ Came to Chicago!’." Journal of Ecclesiastical History 66, no. 2 (April 2015): 320–39. http://dx.doi.org/10.1017/s0022046913000638.

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In 1894 the prominent English journalist and religious visionary, W. T. Stead, published If Christ came to Chicago!, a work of investigative journalism focusing on the problems of the modern city. The book constituted a manifesto for Stead's notion of the ‘Civic Church’, a religious movement through which he hoped to revive a sense of national religion, and unite churches and philanthropic associations around a shared commitment to follow Christ's example of social service. This article explores the development of Stead's ‘Civic Church’ ideal and his campaign to achieve this in Britain's urban-industrial society between 1886 and 1895.

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Al-Kodmany, Kheir, John Betancur, and Sanjeev Vidyarthi. "E-Civic Engagement and the Youth." International Journal of E-Planning Research 1, no. 3 (July 2012): 87–104. http://dx.doi.org/10.4018/ijepr.2012070105.

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This article explores how community-based organizations working in low-income residential neighborhoods of U.S. cities employ e-tools and social networking platforms to engage the youth. The authors interviewed representatives of community organizations that work with young adults from lower-income groups in Chicago to comprehend their actual usages and perceptions of electronic tools. These organizations facilitate a wide-range of initiatives including political and after-school education, gang-free spaces, crime intervention and prevention, and arts and media. They found that the organizations have internalized the idea of employing e-Engagement techniques to enhance communication with their constituents but use new technologies and social media in multiple ways. Many respondents posit that the presently available e-tools enable certain forms of civic engagement but require sustained resources. Also stressed is the roles of face-to-face communication, offline-meetings, and other traditional means of interaction to ensure the commitment and quality of effective engagement in this age of e-participations.

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Heryanto, Heryanto. "Peran Pemimpin Gereja Dalam Kepemimpinan Pelayanan Kaum Muda Masa Kini." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 5, no. 1 (June 16, 2020): 59–72. http://dx.doi.org/10.52104/harvester.v5i1.21.

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Today's youth ministry is a ministry that has very different challenges and struggles than the youth ministry in the previous decade. The need for leaders in the service of young people today is needed so that youth services can be strong. Through a qualitative review of the literature using a practical theological research method that will discuss the role of church leaders in the leadership of youth ministry today. The purpose of this research is expected to open new understanding for church leaders to build and guide young people to become leaders for youth ministry. The benefit of this research is that the presence of young people in the church is well served to grow prospective young leaders who bring glory to the name of the Lord Jesus. Found several things that must be done by church leaders in building and guiding young people to be leaders in youth ministry are: First, as a spiritual guide. Second, as a pilot model followed. Third, the personal example of having the love of Jesus Christ and loving others. Fourth, inspire young people to give dedication to Jesus Christ and Fifth, to encourage spiritual growth and character. Pelayanan kaum muda pada masa kini merupakan pelayanan yang memiliki tantangan dan pergumulan yang amat berbeda dibandingkan pelayanan kaum muda dalam dekade sebelumnya. Kebutuhan terhadap para pemimpin dalam pelayanan kaum muda masa kini sangat dibutuhkan agar pelayanan anak muda dapat menjadi kuat. Melalui kajian kualitatif literatur menggunakan metode penelitian teologi praktika yang akan membahas peran pemimpin gereja dalam kepemimpinan pelayanan kaum muda masa kini. Tujuan penelitian ini diharapkan membuka pengertian baru bagi para pemimpin gereja untuk membangun dan membimbing kaum muda untuk menjadi para pemimpin bagi pelayanan kaum muda. Manfaat penelitian ini adalah agar keberadaan kaum muda di gereja terlayani dengan baik sehingga menumbuhkan calon pemimpin kaum muda yang membawa kemuliaan bagi nama Tuhan Yesus. Didapati beberapa hal yang harus dilakukan para pemimpin gereja dalam membangun dan membimbing para kaum muda menjadi pemimpin dalam pelayanan kaum muda adalah : Pertama, sebagai pembimbing rohani. Kedua, sebagai model percontohan yang diiikuti. Ketiga, contoh pribadi yang memiliki kasih Yesus Kristus dan mengasihi sesama. Keempat, menginspirasi kaum muda dalam memberi dedikasi kepada Yesus Kristus dan kelima, pendorong pertumbuhan rohani dan karakter.

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Journal articles on the topic 'Chicago Youth for Christ'

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