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Relevant bibliographies by topics / Church work with youth – Ghana

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Academic literature on the topic 'Church work with youth – Ghana'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Church work with youth – Ghana"

1

Awuku-Gyampoh, Ransford Kwabena, and Justina Sarpong-Akoto. "Strategic Youth Management: Returning the Youth to Church in Australia." Advances in Social Sciences Research Journal 8, no. 4 (2021): 71–76. http://dx.doi.org/10.14738/assrj.84.9975.

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In a brief review of scholarship, this paper presents the general assessment of Church decline among the Youth in Australia. Journals, books, magazines, and websites information were the resources employed in the analyses. It was discovered that the spiritual and personal growth, discipleship role, and mission life/work determine the young adult's understanding of the church and environment. Lack of interest, busy life schedule, political issues, and people-pleasing were found to have triggered why the young ones have declined in their church attendance. The review recommended that effective youth ministry is possible if there is a specific and time slot for busy life schedule people; pastors adopt strategic ministry to the youth and focus on enhancing the youth's philosophical thoughts. The findings would help appropriate youth ministry in the contemporary context. Future researchers may consider the explanatory or exploratory mixed-methods design.

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Garland, Ken, and Steve Fortosis. "HISTORICAL ORIGINS OF PROFESSIONAL EVANGELICAL YOUTH WORK IN THE CHURCH." Religious Education 86, no. 2 (1991): 275–84. http://dx.doi.org/10.1080/0034408910860210.

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Nyatepeh Nyatuame, Promise, and Akosua Abdallah. "Youth Theatre and Community Empowerment in Ghana." Theatre and Community 9, no. 2021-1 (2021): 122–49. http://dx.doi.org/10.51937/amfiteater-2021-1/122-149.

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As contemporary theatre and new production models are now being evaluated with more regard to community empowerment, the importance of proper tools for evaluation of the process has increased. The article explored the community youth theatre practices of the Community Youth Cultural Centre (CYCC) of the National Commission on Culture (NCC) in Ghana. We examined the role of the youth theatre at CYCC in the light of community empowerment. Using the qualitative case study design, six artists with a minimum of five years and a maximum of thirty years of work experience with the CYCC were interviewed. Performance activities and documents of the CYCC were also observed and analysed. The findings revealed four themes: Objectives of the centre; Youth theatre practices; Abibigoro/puppetry theatre models; and non-formal and cultural education. It was found that staff and artists at the CYCC employed diverse theatrical modes to facilitate community empowerment processes. The study recommends that cultural and creative centres in Ghana should harness the potentials of the community youth theatre, develop community-specific and context-driven performance models to support artistic- aesthetic-cultural and non-formal education processes to enhance our collective strive for community empowerment in Ghana.

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Thompson, Naomi, and James Ballantyne. "‘Being church’: The Social and Spiritual Purposes and Impacts of Christian Detached Youth Work." Journal of Youth and Theology 16, no. 2 (2017): 89–116. http://dx.doi.org/10.1163/24055093-01602002.

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In this paper, we explore the social and spiritual purposes and impacts of Christian detached youth work in theukthrough an exploration of relevant literature and through qualitative research with a small sample of youth workers. The article finds, both in the literature and the primary research, that the development of relationships between youth worker and young person is the most significant purpose and impact of Christian detached youth work. These relationships are used to facilitate impacts, both social and spiritual, in detached youth work, but are also seen as an important impact in themselves. The paper argues that social and spiritual purposes and impact are fluid and overlapping within Christian detached youth work, that institutional agendas are given low priority, and that youth workers aim to start their work from the young people’s own starting position rather than an imposed agenda. This equalising of power and negotiation of mutual relationships is largely considered, by both the literature explored and the youth workers in our primary research, to enhance the uniqueness and effectiveness of detached youth work in achieving its particular social and spiritual impacts.

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Scanlan, Mark. "Youth Ministry Creating Ecclesial Space." Journal of Youth and Theology 14, no. 1 (2015): 7–24. http://dx.doi.org/10.1163/24055093-01401001.

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By outlining the origins of ‘Urban Saints’ youth ministry and through comparing this with the emerging ecclesiology of ‘New Contextual Churches’ this paper proposes that work with young people creates space into which the church can grow. The potential of a pilgrim ecclesiology is noted as way of moving towards an ecclesiological framework for this. Finally, through reflection on data from extended case studies of two current Urban Saints groups, the way in which youth ministry is still moving into new space is demonstrated. The paper concludes by suggesting that creating ecclesial space is one way of understanding the relationship between youth ministry and the church.

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de Kock, A. "Being a Church through Religious Learning at the Street Level." Ecclesial Practices 2, no. 2 (2015): 217–34. http://dx.doi.org/10.1163/22144471-00202004.

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How can religious learning-processes found in the missionary context of youth work and the guidance of these learning processes be understood religious-pedagogically? To answer this question, the results of fieldwork carried out in two Dutch cases of Christian youth work outside the church are presented and given religious pedagogical reflection. Religious learning processes appear to be situated in the encounter between youngster and youth worker; that is the encounter through living and acting together as well as through shared discussing of personal, societal and religious questions. This article discusses how such an encounter is related to the position of the church, concerning Scripture and regarding youth workers. It is discussed that churches own social forces for renewing their own practices as well as for supporting communities outside the institute leading in the direction of tribal communities that can meet the challenges and needs of a new generation of Christian youth.

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Grunt, Elena, and Ilya Levchenko. "Work with Youth in the Russian Orthodox Church in the Contemporary Period." Religions 12, no. 7 (2021): 499. http://dx.doi.org/10.3390/rel12070499.

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Modern Russia is undergoing changes, including religion. In the Soviet Union, in contrast to the Western world, there was not only an active and rapid social secularization, but also a violent atheization of the population. As for the youth, due to the notorious atheism, there was a lack of youth’s religiosity. After the collapse of the USSR, it became necessary to implement effective measures so that Orthodoxy could adequately respond to the “challenge of the time”. Under these conditions, the organization of work with youth in the ROC began to revive. The major research objective was to study the Russian Orthodox Church’s main forms of work with youth in the post-Soviet period. Our research was conducted in the Ural region, one of the largest regions of the Russian Federation. The research methodology used a qualitative approach (in-depth interviews). Our research, based on informants’ opinions, has identified three forms of groups who work with the Russian youth through the Russian Orthodox Church. They are: traditional church forms (organizing groups for the study of the Holy Scriptures, doctrinal (catechism) classes, missionary activities, etc.), traditional secular forms (children’s and youth’s camps, young family clubs, sports and military-patriotic clubs, addiction prevention and social projects, etc.) and innovative forms (Internet projects, Internet communities, Orthodox forums, Orthodox cafes, bars, etc.). Our study has revealed that religious phenomena and manifestations of religiosity are observed in totally different areas, such as cultural, economic, educational, leisure, etc. The study has elucidated that the work of the Russian Orthodox Church fits into the framework of this paradigm, thus confirming T. Luckmann’s theory.

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Johnson, Sylvester A. "Divine Imperium and the Ecclesiastical Imaginary: Church History, Transnationalism, and the Rationality of Empire." Church History 83, no. 4 (2014): 1003–8. http://dx.doi.org/10.1017/s0009640714001218.

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Laurie Maffly-Kipp's address to the American Society of Church History proffers the challenge of engaging seriously with the “church” in church history. She notes that scholarship on Christianity has increasingly focused on broader cultural themes in lieu of a more strict concern with churches as institutions in their own right. Maffly-Kipp's challenge reminded me of a particular context in the history of Christianity: the eighteenth-century city-state of Ogua (or, more familiarly, Cape Coast), in present-day Ghana. In the 1750s, the family of a local youth sent their child, Philip Quaque, to study abroad in London under the auspices of the Anglican Church. The young Quaque spent the next eleven years of this life cultivating expertise in Anglican liturgy, Christian theology, and British mores. Before returning home in his early twenties, he was ordained to the Anglican priesthood—the first African to have done so.

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Höring, Patrik C. "Koinonia: A Roman Catholic Perspective on a Theological Pattern for Youth Ministry in Church as a Community." Journal of Youth and Theology 12, no. 1 (2013): 46–57. http://dx.doi.org/10.1163/24055093-90000060.

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The current situation in church and modern society makes it necessary to leave comprehensive theories of pastoral care. Facing a youth that can only be described as an aggregate, and regarding a pluralization of practice, methods and approaches, a contemporary theory of youth ministry will not be a complete design but rather a flexible theory, which is open for different situations and diverse ways of action. This article outlines a theological concept of youth work corresponding to the self-conception of the church by revealing its characteristic trait as a koinonia (community, communion and relationship) as a suitable pattern for such a flexible theory of youth ministry needed today.

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Kenneth, Oppong. "Chaplaincy Work at Valley View University as A Correlate of Church Growth in Northern Ghana." Asia-Africa Journal of Mission and Ministry 18 (August 31, 2018): 73–87. http://dx.doi.org/10.21806/aamm.2018.18.05.

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Dissertations / Theses on the topic "Church work with youth – Ghana"

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Lowery, Doyle Lee. "Equipping effective youth coaches." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Chumley, David A. "New Testament youth ministry principles." Theological Research Exchange Network (TREN), access this title online, 2007. http://dx.doi.org/10.2986/tren.063-0021.

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Thesis (M.A.)--Johnson Bible College, Knoxville, Tenn., 2007.<br>"Three sections of New Testament scripture will be explored for youth ministry principles: the house-code sections of Ephesians and Colossians (Eph6: 1-4 and Col 3:20-21), the age gender instructions entrusted to Titus (Titus 2: 1-6), and the personal exhortations from Paul to Timothy (1 Tim 4:12 and 2 Tim 2:22)." -- p.2-3 Includes bibliographical references.

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Tiefenthaler, James L. "Discovering youth ministry in the smaller church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Severe, Michael K. "Congruence of philosophy and praxis in youth ministry a survey of Illinois youth ministers /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Rowan, Stephen. "Integrating youth into the life and ministry of the church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Yandell, Janet Smaltz. "It's their mission developing a manual to encourage church leaders/youth volunteers to begin a youth designed/youth-owned work mission program in the local church /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Riser, Chris. "Bible driven youth ministry." Theological Research Exchange Network (TREN), access this title online, 2004. http://www.tren.com/search.cfm?p091-0029.

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Haney, Charles W. "Integrative youth ministry in the local church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Pinnock, Wesley. "Training youth leaders in the urban church." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Gerault, Joe. "Training Hispanic church leaders for basic youth ministry." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Books on the topic "Church work with youth – Ghana"

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Rick, Bartlett, and Penner James (James Allan), eds. Consuming youth. Zondervan, 2010.

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2

Youth evangelism. Victor Books, 1988.

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3

Binion, Nathaniel. The art of youth work. Pentecostal Pub. House, 2011.

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4

Jim, Burns. The youth builder: Today's resource for relational youth ministry. Gospel Light, 2001.

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Burns, Jim. The youth builder: Today's resource for relational youth ministry. Harvest House, 1988.

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6

Taking theology to youth ministry. Zondervan, 2012.

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7

O, Cook Jerry, ed. Youth workers handbook. 3rd ed. faithQuest, 1992.

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Family-based youth ministry. 2nd ed. InterVarsity Press, 2004.

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9

Eutychus youth: Applied theology for youth ministry : reaching youth on the ledge. Concordia Pub. House, 2010.

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10

Youth leading youth. Deseret Book Co., 1987.

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Book chapters on the topic "Church work with youth – Ghana"

1

Bright, Graham, and Dave Bailey. "Youth Work and the Church." In Youth Work: Histories, Policy and Contexts. Macmillan Education UK, 2015. http://dx.doi.org/10.1007/978-1-137-43440-1_8.

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Thompson, Naomi. "Christian youth work: Social, spiritual, and institutional agendas." In Young People and Church Since 1900. Routledge, 2017. http://dx.doi.org/10.4324/9781315113012-5.

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Thompson, Naomi. "From Sunday Schools to Christian youth work: Young people and Christianity in twenty-first century Birmingham." In Young People and Church Since 1900. Routledge, 2017. http://dx.doi.org/10.4324/9781315113012-4.

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Lykes, Jonathan, and Jama Shelton. "It's Like Church Without the Hurt: Trans Youth of Color and the Black Joy Experience." In Social Work Practice with Transgender and Gender Expansive Youth, 3rd ed. Routledge, 2021. http://dx.doi.org/10.4324/9780429297687-11.

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5

"Theses on Youth Work in the Church." In Berlin. 1517 Media, 2009. http://dx.doi.org/10.2307/j.ctt22nm9p0.34.

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"Church-Based Youth Work—Chilling Out, Belonging, And Learning." In Lived Religion - Conceptual, Empirical and Practical-Theological Approaches. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004163775.i-404.108.

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Grau, E. "Missionary Policies as seen in the Work of Missions with the Evangelical Presbyterian Church, Ghana." In Christianity in Tropical Africa. Routledge, 2018. http://dx.doi.org/10.4324/9781351042826-4.

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Crouch, David. "The Origins of Cortesia." In The Chivalric Turn. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198782940.003.0003.

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Superior conduct before the chivalric turn was defined across Europe as something called Courtliness (Lat. curialitas, Fr. courtoisie, Occ./It. cortesia, MHG Hofzuht). Using the early twelfth-century literature of Occitania and England, the chapter establishes it to be then well understood amongst the laity and taught across Europe in elite households (not just those of kings and princes) and considers how far back such lay conduct fit for the court might be found. A case can be made that it was already a pan-European phenomenon by 1000, which partly explains how it was so widespread by 1100. The chapter argues, in contradiction to earlier work, that it was a habitus generated within the aristocracy and taught to youth within its halls, not devised by a civilizing Church from classical models.

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Rademacher, Nicholas K. "Engaging Debates Concerning Public Catholicism." In Paul Hanly Furfey. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823276769.003.0004.

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Paul Hanly Furfey chose to pursue Social Work in his doctoral studies as a way to best witness to the Christian tradition. As a graduate student, Furfey served in a parish near the university and worked for John O’Grady at Catholic Charities. At Catholic Charities, Furfey became involved in a broader debate over the extent to which Catholic youth should mix with Protestant or secular communities for recreation. Furfey disagreed with Boy Scout leaders who urged Catholics to mix indiscriminately with other children at their camps. Furfey agreed that should Catholics attend BSA camps but only under Catholic auspices. Furfey also disagreed with his Catholic counterpart, Kilian Hennrich of the Catholic Boys Brigade. Hennrich insisted that Catholic boy scouts remain completely separate from non-Catholic institutions where the children might be pulled away from the Catholic Church by Protestant proselytizers or secular indifference. Furfey argued that a compromise was possible in maintaining a Catholic ethos among Catholic boys within a broader secular camping experience. Furfey’s dissertation, later published as a book, The Gang Age, engaged the latest research in the burgeoning field of boyology. His work at the parish and Catholic Charities provided him direct contact with the field.

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Haverty-Stacke, Donna T. "Conversion." In The Fierce Life of Grace Holmes Carlson. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479802180.003.0003.

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Chapter 2 examines Grace’s undergraduate years at the College of Saint Catherine during the mid–late1920s and then her gradual conversion to socialism during the 1930s. Included among the various factors that led to this shift were her experiences at the University of Minnesota in Minneapolis, where she went in 1929 to pursue a doctorate in psychology. Grace maintained her commitment to social justice that she had developed in her youth as a working-class Catholic in St. Paul, but now channeled it in a revolutionary direction in a new city. Both her encounter with the 1934 Minneapolis Teamster strikes and her first job as a vocational rehabilitation counselor in the Minnesota Department of Education that she began in 1935 intensified Grace’s evolving view that a socialist society was the only way to address the needs of workers and the exploited. In 1938 Grace entered the Socialist Workers Party (SWP) as a delegate to its founding convention. By September 1940, she left her job at the Minnesota Department of Education—in part because of red baiting during the “little red scare”—to work full-time for the party, leaving the Church (and her husband Gilbert, whom she had married in 1934) behind.

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