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Unpacking Scripture in Youth Ministry (Theological Journey Through Youth Ministry), by Andrew Root
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Unpacking Scripture in Youth Ministry focuses on how to teach and present the Bible in the lives of teenagers. Andrew Root argues that teens are constant interpreters – always asking the questions, who am I? and what do others think of me? – and so youth ministers must teach them to interpret the actions of God as revealed in the Bible. This view is different than teaching biblical knowledge – memory verses and Bible facts – and it’s different than teaching them to interpret the Bible themselves. Rather, they are to view the Bible as a tool for interpreting God’s actions and then respond with their own actions.
- Sales Rank: #724961 in eBooks
- Published on: 2013-01-01
- Released on: 2013-01-01
- Format: Kindle eBook
About the Author
Andrew Root (PhD, Princeton Theological Seminary) is the Olson Baalson associate professor of youth and family ministry at Luther Seminary (St. Paul, Minnesota). He is the author of several books, including Relationships Unfiltered and coauthor of The Theological Turn in Youth Ministry with Kenda Creasy Dean. Andy has worked in congregations, parachurch ministries, and social service programs. He lives in St. Paul with his wife, Kara, two children, Owen and Maisy, and their two dogs, Kirby and Kimmel. When not reading, writing, or teaching, Andy spends far too much time watching TV and movies.
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4 of 4 people found the following review helpful.
Unpacking Scripture in Youth Ministry by Andrew Root
By Joseph T. Cochran
Andrew Root has undertaken the arduous task of writing a four-volume theology for youth ministry. Youth workers everywhere will benefit from Root's meticulous study by reading these four works and journeying with Root and his fictional narrative of a young female youth worker, Nadia.
After recently finishing the journey, I can attest to the towering value of this series. Because of the structure and style of this series, the reader receives more than just a canned collection of doctrine. Andrew Root's interchange between Nadia's wrestling with thinking and then applying theology to youth ministry and Root's own commentary on youth ministry sharpens the mind and forces youth workers to wrestle with the tensions and paradigms Root introduces.
Root undergoes the process of distilling theology by first walking youth workers through the concept of thinking theologically in volume one, Taking Theology to Youth Ministry. He proceeds to write on the significance of the cross in volume two, Taking the Cross to Youth Ministry. His third volume tackles the difficult discussion of how to approach the scriptures in Unpacking Scripture in Youth Ministry. The fourth volume then explores missions and eschatology in Unlocking Mission and Eschatology in Youth Ministry.
For the purpose of this review, a brief examination of the series strengths and weaknesses will be addressed, interlaced with observations and examples from each of volumes two through four. An in depth review of volume one has already been written here. Overall, I found this series to be a very rewarding read. Though I do not agree with everything the author says about theology and his philosophy of youth ministry, this work has been a primer for me to sort out my view of applying theology to youth ministry.
Strengths of the Series:
First of all, up to this point no scholar has tackled an undertaken such as Root's. This series is unique, which makes it of great worth. Furthermore, the series is very entertaining. Youth workers will easily relate to the main character, Nadia, and her love/hate relationship with theology. The entertaining storyline also assists youth workers to connect the practical implications of the theological matters Root address. Of extreme merit are the thoughtful footnotes that Root includes in order to validate his theological propositions. This helps the reader grow interest and exposure to some of the key works of theology today.
The structure of the series is very precise. Each volume takes the reader through the same path. Each chapter has the same structure. Every chapter has an inclusio of the "chronicle of Nadia" narrative. Then Root provides commentary sandwiched between the drama. Each volume poses the problem or obstacle that Nadia encounters regarding a significant area of theology. Each problem or obstacle raises a matter of concern regarding the present state of how youth ministry or church operates today. Then Root brings the reader back to a paradigmatic body of scripture that corrects the concern. In volume two Root looks at the book of 1 Corinthians when discussing the Cross. In volume three he relies on the story of Philip and the Ethiopian eunuch. The resurrection of Lazarus is the text of choice for volume four. Then, Root demonstrates the philosophical shift that must take place for a youth worker to rightly apply this aspect of theology to his or her ministry. Finally, Root displays the fruits reaped from the rightly applied shift. Overall, this structure is very helpful, especially as one progresses through the series.
Root also has a bent to a particular flavor of theology. If anyone has spent some amount of time in Barth's dogmatics, one would immediately see the parallels. Root has a keen fondness for men that fall in line with the German school of theology and its progeny. For many, this will be exposure to new studies.
Another strength of this series is roots overall grasp on the challenges that youth workers face. His anecdotes and quips about youth ministry demonstrate how well he understands where the rubber of theology meets the road of practice in the church.
A strength that should certainly be included is how this series appeals to a post-modern audience. Root's argument for thinking theologically really brings the program of God to humanity in a way that people will connect.
People today want to be a part of something. They want to join with the action of God. Reading scripture is part of the process of participating in God's action. According to Root, "Reading the Bible should direct us not into the world behind the text, but into our world where God acts (Unpacking Scripture in Youth Ministry, 102)." He adds, "This then, is what closes the circle; this is how our Scripture reading becomes participation in God's action...Reading the Bible is an act of discerning how God is moving now (Unpacking Scripture in Youth Ministry, 104)."
People today have taken off the rose-colored lenses and both know and experience the realities of suffering. They see how they teeter on the edge between nothingness and possibility. They need God to enter into their world and share in suffering. Root says, "But those who are willing to suffer, those who allow themselves to be weak, find themselves in position to see something wonderful that the proud and powerful cannot see: that God acts, that God is breaking in. The cross has ushered in an altogether new reality, where from suffering comes joy, from pain comes new community (Taking the Cross to Youth Ministry, 32)."
People today are looking for something that gives them hope. The resurrection of Christ and His future restoration brings us that hope. Root writes, "Hope trusts in the promises of God. Hope seeks the action of God that brings forth a new reality (Unlocking Mission and Eschatology in Youth Ministry, 64)." Later he says, "When Jesus calls himself "the resurrection," he is speaking eschatologically; the resurrection is an eschatalogical reality that breaks into the now (Unlocking Mission and Eschatology in Youth Ministry, 74)."
Weaknesses of the Series:
Everyone has rants or soap boxes that they love to address, and Andrew Root is no exception to the rule. Each volume has a rant about something common and truly frustrating in youth ministry. Volume two rants about sticking the cross on everything and turning it into a consumeristic symbol. Volume three rants about the little old lady that thinks the solution for kids to stop being knuckleheads is to teach them to memorize scripture and have knowledge about the bible. Volume four rants about the tourist mentality of short-term missions. I agree that these are typical issues that a youth worker will face and have to work through. I just don't know if I entirely agree with the model or method that the narrative followed to address these issues. I'm not saying that Nadia should have been an idealized character. I like how she is well-rounded. However, I think it would have been helpful to present her as a foil to someone else who knew how to better approach these scenarios. Perhaps, there could have been a different tone used to address these issues, also.
Root also appears to create a few false dichotomies. One example is in volume three. Root develops three false dichotomies between what the bible is and is not. He claims that the bible is not a divine reference book, a history book, or a book of principles. I agree that we should not minimalize the scriptures to merely be a divine reference book, history book, or book of principles. However, 2 Timothy 3.16 refers to the scripture as being, "...pr0fitable for teaching, for reproof, for correction, and for training in righteousness." There is a sense where we should turn to it for truth and refer to it as being the source of truth. The scriptures also record history and many of the books of the bible are some of our preeminent examples of historiography. Furthermore, the scripture is a book that teaches principles of skillful living, and the book of Proverbs spends 31 chapters developing and imparting those principles. I think Root overstates his case by putting these three ideas contrary to the how scripture is "a witness...a sign that points to the action of God (Unpacking Scripture in Youth Ministry, 77)."
I think another weakness of this series is how much Root leans on secondary resources to validate his theology. I appreciate how he leaned heavily on critical biblical texts for the development of his argument. However, I think readers would have appreciated more of the theology developed off of scripture and less off of Barth, Moltmann, et al. I profoundly appreciate these theologians, but I felt that there was an imbalance of our primary source, the scripture, to other secondary sources. Furthermore, Root's secondary sources were extremely narrow in selection, albeit they were excellent resources. If Root would have liked to cater to the widest possible audience of youth workers and church traditions, he might have done well to select a wider selection for validation.
The final weakness that I would like to address is a critical vacuum of a very important area of theology. In fact, much of the theology developed in this series might be seen purposeless without understanding the real need that people have. Though Root mentions sin from time to time in the series, he never formally addresses the problem of sin. Without properly understanding humanities base problem of rebelling against God, we cannot really understand our great need for Him. I hope that Root might remedy this weakness of the series by possibly releasing a forthcoming book that speak to this effect. He alludes at the very end of volume four that there will be a book that discusses the Holy Spirit. I hope he also writes one that addresses sin.
Conclusion
Once again, I have found this series to be extremely rewarding. I imagine that I will be discussing these works with youth pastor friends as we gather in the near future. If you are a youth worker or considering youth work as a vocation, I encourage you to read through this series. Andrew Root awakens the mind to think critically about how theology applies to youth ministry in this series, A Theological Journey Through Youth Ministry.
You are reading this review because Zondervan offered me volumes three and four of A Theological Journey in Youth Ministry in exchange for an honest review.
Read more book reviews from Joey Cochran at jtcochran.com.
2 of 2 people found the following review helpful.
Good goal, but with unnecessary distractions
By Clark L. Coleman
Andrew Root has commendable goals in this book. He wishes to get all who work with youth in churches, including youth ministers, to understand the identity issues of adolescence and relate their youth Bible studies to the identity questions of the youth, so that Bible study is not an academic exercise of mere knowledge acquisition. Church youth do not want to feel like they are back in school when they go to church; they get plenty of school during the week. The youth minister need to help youth find their identities in Christ, and to understand how God views them rather than worrying about how others view them.
Unfortunately, the book has some shortcomings that keep it off my recommended list for youth ministers:
1. I don't think the reader will learn much that is not taught better in Jesus Centered Youth Ministry (Revised): Moving from Jesus-Plus to Jesus-Only by Rick Lawrence, which also teaches a lot more. Perhaps the entire four-volume series by Root needs to be compared to JCYM, rather than this one slender volume, but when I compare just the topic of this volume to the subset of JCYM that addresses the same topic, there is a clear superiority of JCYM, and it is free of the distractions I will discuss below.
2. Root interjects a liberal, Barthian view of scripture that is completely irrelevant to the book. I have no idea from reading JCYM what view of scriptural inerrancy or errancy is held by Lawrence, nor would it make any difference to his explanations. Root reveals his perspective without really making it relevant, e.g. on page 54: "The contradiction of the Bible is that the story of the divine action comes to us in a book that is simply, and profoundly, human. [9] The Bible was written like all other books, and it contains all the shortcomings and fallibilities of any written text." Then footnote 9 gives Bernard Ramm's summary of the Barth perspective on inspiration.
The relevance of this perspective is supposedly that the fictional youth worker, Nadia, is correct to be God-focused rather than Bible-focused, because the Bible is supposedly fallible. But JCYM and other works emphasize that the Bible is merely the means to the end of knowing God, and we desire to know God foremost, so we should be God worshipers and not Bible worshipers. Many authors make this point without reducing the standing of the Bible.
On page 55, Root continues this explanation: "That is why Nadia is more comfortable saying she [i]trusts[/i] the Bible, and trusts it deeply, than she is saying she [i]believes[/i] it." One of the problems in Christianity today is the misunderstanding of the meaning of "believe," which is derived from a root meaning to trust, to be assured of. Many Christians have a weak concept of "believe" that is problematic, while Root seems to be using a definition of "believe" that is even stronger than "trust" in some way: Nadia does not "believe" in the Bible, because that implies that she thinks it is infallible, but she "trusts" the Bible because it will lead her to know God. We really don't need to confuse important Biblical language with fuzzy understandings. Repeating, for emphasis: We do not need to attack the infallibility of the Bible in order to be God-focused.
3. The entire book is infused with speculative interpretation of scripture that is distracting to anyone who has some experience in dealing with flimsily-supported interpretation, which tends to set off alarm bells in our minds even when the ultimate goal is orthodox. The running example in the book is the preaching of Philip to the Ethiopian eunuch in Acts 8. It is amazing how much you can get out of this story with sufficient speculation. On page 31, and elsewhere, we discover that the eunuch is suffering all kinds of doubt and angst and rejection, because he went to the Temple hoping to worship, but was not allowed to enter beyond the courtyard because he is a eunuch. Thus, we are led to believe that he is suffering a crisis of identity. Back home, he is important; at the Temple, he is cast aside, crushed in spirit. This is supposed to make the eunuch analogous to teenagers with identity problems. Then we are told that Philip must have spoken directly to the heart of the eunuch at this vulnerable time, as we should do with our teens.
But, this is all rampant speculation. At least as credible is the supposition that the eunuch was learned in scripture, knew about prohibitions of entering the Temple, was not suffering any angst about it, and was simply confused about Messianic prophecy. A salient fact of the Acts 8 story is that we are not told the details of Philip's preaching. All we have is Acts 8:35: "Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him." All we know for certain is that the eunuch did not understand a famous Messianic prophecy, his heart was open to understanding, the Holy Spirit sent Philip to teach the man who was open to being taught, and Philip taught him that Isaiah was referring to Jesus, i.e. that Jesus was the Messiah. Apparently the teaching included baptism, based on the eunuch's immediate response. How Philip taught, how long he taught, how much scripture outside of Isaiah was taught, etc., is all just speculation. Unfortunately, if the eunuch was NOT having a crisis of identity, then the whole example is being misused in this book.
We are also told, on page 29, that Philip was mystified at being told by the Holy Spirit to leave Jerusalem, where the action is and where he has become a "star" in the church, to go to some desolate road. Perhaps Philip trusted the Holy Spirit and felt no such things. Besides, what does this speculation add to the story, which (as spun by Root) centers on the existential crisis that the eunuch is experiencing?
I will happily list other examples of unsupported speculation if anyone wants to discuss them in the comments. I suppose that such tale-spinning (especially under its glorified nom du jour, "narrative") is popular with certain postmodern readers who are more concerned with hearing a good story than they are with arriving at some understanding of truth when reading the Bible. Perhaps it does not matter to some if our speculations on what Philip was thinking, or what the eunuch was thinking, are totally off base, as long as they make a good story (excuse me, "narrative"). That is the general feel of the book.
Those who think that the whole four-volume series sounds like what they are seeking might benefit from this book and the other three. For most of us, there are much better insights into youth ministry that deserve our time and effort.
0 of 0 people found the following review helpful.
excellent and thought provoking
By Arthur Sauer
This is not a practical how-to book, although there are some practical suggestions. This is a philosophy of changing how the millennial generation views scripture and how we as carriers of Gods message can help influence the next generation without having all the answers. Andrew Root, based on his work with the NSYR challenges the reader to change their view of what the Bible is really for and thereby changing the way it is taught among students.
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