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Alma Lanser-van der Velde

This paper raises important questions about religious education by parents in the family. The central question is what parents themselves believe and how they can pass on/explain religious notions to their children. Inspired by Newburger, a process orientation or interactional parental orientation is preferred. Parent and child grow in their roles, and parents look for a balance between their own needs and those of the child, so justice is done to both. The quality and success of religious education seem to depend on the ability of parents to explain to their children why and how religion has meaning for their own lives. Before a parent or a teacher can attempt to pass on traditional religion to the next generation in a way that helps them to live peacefully in a pluralistic society, parents and teachers have to reinterpret and revitalize their own religious education.

Lack of Belonging as Disrupting the Formation of Meaning and Faith

Experiences of Youth at Risk of Becoming Marginalized

Suvi-Maria Katariina Saarelainen

could be an excuse for exclusion. In the cases of being excluded and left out, it was found that none of these friendships revived. Meaningfulness becomes tangibly neglected when an individual is unable to find balance and belonging in relationships. 45 This burden is combined in an extreme way, as

Waste of Space or Room for Place?

A Critical Reflection on the Theology of Place Exhibited in Two Youth Ministry Placements

Leah Marie Wilson

relativism. Through biblical theology, I hoped to maintain a balance that would avoid the favouring of experience. 60 Within biblical theology, I chose to reflect on how Israel established itself in the Promised Land. This seemed appropriate because the young, Brueggemann explains, are directly affected

Harmen van Wijnen

balances the deep desire to build bridges between young people with different (religious) backgrounds and the strong and firm belief of the author that there is one truth: “The only way to know God is through Jesus Christ and his sacrifice on the cross.” (p. 96) This tension between building bridges and

Brian Harvey

Relationships’ aims to help the reader find balance. His diagram of the zone of helpfulness, which has ‘under-involvement’ on the left and ‘over-involvement’ on the right, is a useful graphic. Finally, there are chapters that help the reader to consider how to engage youth work more effectively. Topics such

Mark Scanlan

lead to reflection more broadly on the reader’s own youth ministry understandings. How is the balance and interplay of ministerial praxis and theological articulation in our own ministry and work with young people? Chapter 4 turns to the cultural expression of Young Life, as it is demonstrated in

Monique C.H. van Dijk-Groeneboer

from these answers were faith having its limits (‘one can believe as long as it does not hurt other people’) and faith in juxtaposition with issues such as ‘finding worldly matters important’ and ‘trying to keep the balance between believing and living’. Many responses stressed the importance of

Meeting Metalheads

Encountering the Stranger as a Hermeneutical and Spiritual Exercise

André Mulder

context; and students’ religious development can be seen as hermeneutics of an active subject. 6 The religious educator is a hermeneutic juggler, balancing these threefold hermeneutics in his didactics in order to foster the students’ search for meaning and to support their personal construction of a

David F. White

understand, and not suppress. From an explicitly Christian perspective, David Bentley Hart states that “Beauty seems to promise a reconciliation beyond the contradictions of the moment, one that perhaps places time’s tragedies within a broader perspective of harmony and meaning, a balance between light and

Naomi Thompson and James Ballantyne

sacrifices the essence of detached youth work in regard to its notions of the young person and the ‘tipping the balance of power in their favour’. 34 It acts in this way, as Freire would argue, to ‘invade’ the community, rather than seek to liberate it through cooperation and acts of ‘conscientization