Church work with families

Kip David Salser

The purpose of this project was to assess social needs of selected elementary students and their families in Longview, Texas, for First Baptist Church, Longview. Elementary schools involved in this project were The Bailey School in the Longview Independent School District as well as Birch Elementary and Parkway Elementary, both in the Pine Tree Independent School District. Utilizing the Community Assessment project model, the director undertook an assessment of the demographic data and community needs related to families with elementary students in Longview to establish the project’s foundation. Next, the director determined local resources available to meet identified needs of these Longview families with elementary students. At that juncture, the director explored and investigated regional models and methods of community needs-based ministry to families with elementary students to determine best practices. Finally, the intended results from this project were the identification and presentation of specific recommendations to the Church Coordination Council of First Baptist Church, Longview, by a Strategic Leadership Team, for the development of a community-needs ministry to selected elementary students and their families in Longview.

Susan Q. Claytor

In discussion with other congregational leaders around the members of their community, a growing population seems to be absent. The individuals and the families of those on the Autism Spectrum Disorder are not present in our worship services. This neuro-different population is not participating in communal worship, nor are their family members. It is time for intentional outreach to this important and tremendous segment of our general population. Anecdotal evidence shows that quite often the parents of children on the spectrum are worried about both the reactions and welcome their child might generate and receive, and the disruption their child may bring to the service. However, the strong theme of hospitality throughout scripture, including the teachings of Jesus, compel us to be welcoming and accepting. Providing some basic education to the congregations will increase the likelihood of a community that is able to truly welcome and embrace the individuals and families of those on the spectrum. Additionally, embracing all of God's children, including those who are neuro-different, brings new gifts and talents into the gathering and ministries of the organizations. Pastorally, all people are in need of safe places to worship, grow spiritually and to receive care and support. In addition, many of the normal activities and programs of worshipping communities will prove to be greatly beneficial to those on the spectrum, proving unintentional intervention simply by offering acceptance and interaction. This paper encompasses the theological implications of hospitality, provides a four week educational series for all members of the congregation, and has some helpful hints and understandings for those in leadership or who volunteer in various ministries where they may work directly with those on the spectrum.

Amy E. Dows

This project compares the expectations of churches providing intentional disability ministries with the expectations of members affected by disability. Questionnaires were developed for churches with disability ministries and for members or families affected by disability. The comparison of these questionnaires provides a glimpse into the expectations held by families and churches that provide disability ministry. According to the results of this survey, families tend to seek a faith community where their entire family is included and supported. They also believe that the church benefits by welcoming individuals with disabilities. Churches, in general, strive to provide a place that is welcoming to all but with little attention given to issues of assimilation, and churches tend to see little or no benefit to the congregation through including families affected by disability other than in ways that trivialize disability as charitable acts to those in need. Although these churches seek to meet the needs of families affected by disability, issues of assimilation to cultural norms and trivialization of disability continue to impact the practice of disability ministry.

Jeffery N. Gray

The purpose of this project was to develop a disciple-making strategy for First Baptist Church of Warrensburg, Warrensburg, Missouri, to equip transient families in military contexts. During the first phase of this project the project director researched the demographics of the Warrensburg community and Whiteman Air Force Base. He also looked at the discipleship demographics of First Baptist Church of Warrensburg. The project director looked at disciple-making resources to determine best practices that would inform this project. The second phase of this project was the strategic planning stage. During this stage, the project director assembled, equipped, and led a team to determine the best strategy to equip transient families in military contexts for First Baptist Church of Warrensburg. The final state was the presentation phase. The project director presented the strategy for equipping disciple making to the elders of First Baptist Church of Warrensburg for approval.

John M Hirsch

Many churches in America today are experiencing extreme levels of stress and conflict. One survey concluded that at any given time more than 30,000 Protestant churches in the United States are in serious conflict. This equates to about one church in twelve in serious conflict. At the same time, there is a growing body of knowledge in the field of family systems theory that can assist a person's managing of his/her life in a way that can influence these congregations toward a higher level of functioning. The purpose of this project was to discern the potential benefit to parish pastors involved in a limited experiential process using family systems theory as the basis for teaching and interpreting their family of origin issues for personal growth.

The Preface to the paper provides an example of a highly anxious and low functioning church. It is a true story not unlike those of many churches in America today. It provides a point of reference for the first chapter which introduces a family systems view or theory as a model for interpreting the behavior of congregations and their members.

Since Bowen's theory is based on an evolutionary biological model of living organisms and since the church from the beginning has been a living entity, the theory has been used to interpret and explain life within churches and synagogues.

The third chapter describes a project in which clergy were asked to participate in a limited number of small group sessions over a 4-6 month period. The sessions involved some interactive teaching about natural family systems theory and, after having done some family of origin exploration, each participant presented a genogram of his family to the group for processing, utilizing natural family systems concepts.

Larry L Foster

Effective pastoral leadership can be understood as a healing modality from the point of view of family systems theory. Thus the process of self definition becomes a leadership strategy for clergy as well as therapists.

This paper integrates family systems thinking as it addresses the issues of ministry today, particularly the leadership issue.

The Introduction reflects on Jesus through systems concepts, looks at the "call" of clergy through a fable, and focuses on common clergy stories operating in three interlocked systems. Chapter I introduces systems thinking through Bowen Family System Theory . Chapter II briefly describes the application of family theory by Edwin Friedman to the religious community. Chapter III utilizes a qualitative methodology in the use of three case studies focusing on clergy salary, a father's death, and supervision of an intern. Chapter IV explores a perspective on a theology of leadership.

Stanley Hagemeyer

This project is designed to provide the information local church leaders need to carry out ministries to assist those coping with divorce.

Chapter One presents a dynamic theoretical model for understanding the process of divorce to help shed light on the opportunities for ministry. The model ties together the events in divorce with the affective grief cycle. This synthesis shows how the emotional stages can be seen responding to specific losses involved.

Chapter Two provides components and strategies for effective programs addressed to the needs identified. These are drawn from research in thesocial sciences and illustrated by examples from selected programs in use across the country. The methods favored are also shown to be expressed in biblical models of ministry.

Chapter Three describes a variety of forms for this ministry that would be appropriate for different communities. Guidelines for selection and training of lay ministers are provided. Detailed learning objectives to guide the ministry are suggested.

This project shows that a specialized divorce ministry is, indeed, worth doing. Measurable results can be expected. Effective methods are available.

Richard K Knowles

According to recent calculations, there are approximately 7,500 single parents in the United States Air Force alone , and nearly 27,000 within the four major military ser­vices. These are persons and families with special hurts and dreams, unique pressures, limitations, and demands, abundant abilities, and significant goals. These are persons in need of a cooperative ministry--both the receiving and the doing of ministry. Our arena is the wider community of faith as it exists in that special entity known to be our vocation, home , career, and lifestyle--the United States Air Force.

I first became interested in the subject of singles and single parents during a tour as the religious education representative on the USAF Chaplain Resource Board. After a great deal of reading , searching through curricula, perusing in book stores and writing to publishers, it became evident that while there were numerous materials being written by and about single parents , little if anything was being printed from the perspective of resourcing for ministry.

Onn Liang

The Chinese in North America is primarily an immigrant population. Like other immigrants, Chinese families in North America experience more family problems than usual because of the complications brought about by migration. To develop a theology of family for the Chinese immigrant families in North America, three functions and three characteristics of family structure that are relevant to the context of their situation are incorporated. The family functions are procreation, stabilizing community, and individuation; the characteristics are adaptability to change, commitment to interdependence, and tolerance of diversity. These functions and characteristics are interrelated.

This project concluded with the suggestion of a two-pronged approach in family ministry. First, the church is to intentionally apply a family perspective in everything that it does, be it worship, Christian education, Christian care, or mission. Second, the church provides family ministry programs that meet the needs in the faith community and the larger community.

Debra Ann Schout

Rural Bangladesh has been my ministry setting for the past twelve years. The culture is rich and colorful, but also often institutionalizes practices of gender based violence. My desire is to establish experiences of sanctuary in community, offering a safe alternative to the violence and a place where people can encounter the glory of God. After exploring the biblical theology of sanctuary, chaplaincy staff at our mission and I designed a visual model to communicate the concepts. Through Bible studies and discussions with chaplains and adolescent girls, we explored the usefulness of the theology of sanctuary in crisis intervention and in prevention of violence. This information helped to inform continued exploration of what it meant to feel "safe" amid experiences of gender based violence. We interviewed the founders of a shelter for women who were experiencing violence, the women in the shelter, and women who had transitioned from the shelter back into community along with their family members. The findings suggest principles for ministry groups who wish to establish experiences of sanctuary in community for those involved in gender based violence. The principles are standards which can be applied in a variety of ministry settings and give direction for effective practice of sanctuary in community.

Narrative inquiry allowed for hearing the stories of the shelter founders, women, and their family members first hand. Open ended questioning and listening allowed their stories to be told/ heard without over imposing specific direction or bias. Valuing their stories is a first step in valuing the abused for the gifted people they are- already offering a contrast to the objectification they have experienced in the past. It is my hope and belief that the principles can be applied and help inform other ministry groups in providing alternatives to the violence.