fbpx
Articles

How to keep your children’s ministry on mission

An interview with Jared Kennedy on his keeping life in Christ as the main goal

/
February 16, 2022

When building a children’s ministry at a church, there is so much to consider: Which curriculum should we use? How many volunteers do we need? How do we keep parents in the loop? And that’s before we run into stalled check-in computers, missing activity sheets, and floors that need to be vacuumed. In his newest book, Keeping Your Children’s Ministry on Mission, Jared Kennedy shares a four-fold approach for gospel-centered, missional children’s ministry. In the book, he helps leaders — who can easily get distracted with all tasks of children’s ministry — to keep their focus on the gospel. Below, Kennedy answers questions that will help you form a faithful ministry to children.

What are the four big ways that the gospel shapes our goals for children’s ministry, and how do these gospel goals translate into a strategy for children’s discipleship? 

In children’s ministry, we’re sometimes tempted to let the trappings of serving with excellence keep us from seeing where the real glory is. I’ve experienced this temptation practically. I’ve let the missing activity sheet and empty Goldfish box stress me out. While it’s not a bad thing to want to welcome families to our church with open arms, there are times when my worry over doing ministry well has revealed a misplaced faith. The level of anxiety I feel reveals that I’m trusting my hard work or attractional programming instead of trusting in Christ. 

Paul stands in stark contrast to the way we tend to operate. In his letters to the Corinthian church, Paul gives us his vision for courageous, gospel-centered ministry — the kind of ministry that finds strength even in the midst of weakness. I believe there are at least four ways the simple gospel message shapes our goals for children’s ministry, and we can see each of them present in Paul’s description of his own ministry in 1 Corinthians 1:31–2:5. 

First, the gospel seasons our hospitality with humility; we don’t come to children with lofty speech but with humble and full hearts, boasting only in the Lord. 

Second, the gospel centers our teaching on Jesus Christ and him crucified. All else pales in comparison to the central place of this message. 

Third, the gospel forms our discipleship; we’re intentional about training children, and we have confidence that the Spirit’s goal is to grow kids in conformity with Christ’s story. 

Finally, the gospel fuels our mission so that the next generation’s faith does not rest in the wisdom of men but in the power of God.

Some people today question whether or not having an age-graded children’s ministry is even needed. Why do you think it’s still important? 

It’s true. Some church leaders have decided that children’s ministry programming is no longer necessary. Their desire is to empower parents as disciple-makers and also to help kids build relationships with people of all ages in the church. These are good and biblical desires, but there are downsides to eliminating children’s ministry from the church calendar. Kids trained from an early age might pull off sitting through a long sermon without rolling matchbox cars down the wooden pews, but will unchurched visitors and new believers be as successful?

Think about it. Why should we have young children sit all the way through a sermon they don’t understand? As we pursue ways to help children experience intergenerational church life, we also need ministry approaches that remember kids from unbelieving homes and that capitalize on the pedagogical advantage of age-directed lessons. Even within the Bible, there seem to be some parts — Song of Songs, for example — that should be taught publicly (2 Tim. 3:16–17) but seem to be reserved for adults and older teens, not for younger children (Song 8:4). Other parts of the Bible, such as Proverbs, are geared toward youth (Prov. 1:8; cf. Ps. 119:9–16)! 

We have to keep our priorities in order. The church’s goal in discipling the next generation is not to train kids so they can sit quietly through church services. Our goal is for them to hear about the Savior and, by God’s grace, be changed by him. 

In the book, you say that children’s ministry is like PBS Kids®. What do you mean?

Once I was addressing a seminary class about how to create kid-friendly and engaging children’s ministry games. One of the students objected, “That sounds like something you’d see on the children’s cable channel, Nickelodeon. Is this just keeping kids entertained?” It was a good question. After all, I think the game in question did involve slime. 

Sometimes with kids’ activities there is an entertainment factor, but now that I’ve had some time to reflect on that student’s question, I’d say (and I did say in the book!) that children’s ministry activities aren’t like Nickelodeon; they’re more like PBS Kids. There’s a goal in mind with a children’s lesson that is larger than entertainment alone — one that is bigger than selling a product or a character. Like the interactive exhibits at a children’s museum or the skits on Sesame Street, children’s ministry is an experience, but it’s an experience with an educational and relational aim. Dave Ainsworth, one of the pastors at Citizens Church in San Francisco, puts it this way: “Children’s ministry done well leads kids to learn about Jesus through hands-on, real-life, engaging discovery.” 

What does the biblical storyline teach us about kids? How should we view our children’s ministry in light of the big story of redemptive history?

We can summarize the gospel story as a fourfold movement: creation, fall, redemption, and consummation. And each part teaches us about children’s ministry.

First, we discover that God created children for himself. Kids are fearfully and wonderfully made (Ps. 139:14). Their lives are imbued with the glory of a universe that reflects God’s beauty; they’ve been endowed with imagination and an ability to think and know. A child’s life has value because he or she is made in God’s image (Gen. 1:26–27). Children’s ministries, as a result, should emphasize safety and child protection. We protect kids because they have dignity; they’re worth it. Moreover, as image-bearers, children are also made for worship. From childhood, every human is fashioned for giving praise, so we engage kids in singing and hand motions. We teach them from their earliest days that they are made to worship their Creator.

Second, our children are fallen and sinful. They inhabit a world marred by sin, abuse, suffering, and death; they feel its pain. You’ve probably seen that children’s program where the wooly mammoth, vampire, monsters, aliens, and an overgrown canary have all invaded a side street in Manhattan. In his brilliance, Jim Henson took some of our greatest fears and made them cute and educational. The child-friendly terrors that live together on Sesame Street should remind us of the hidden reality of childhood. 

Children are glorious and beautiful gifts from God and yet within each child — behind the cuteness — there’s a fallen heart that’s twisted from the moment of conception. Even kids exchange delight in God’s glory for delight in the pleasures of the moment (Rom. 1:21; 3:23). There is a battle for affections going on in kids’ hearts, and our classroom management strategies must be aware of this reality. Yes, children need comfort, care, and a healing touch. But they also need honest correction, because it’s only when kids see the terror of their sin that they’ll see their need for redemption.

Third, redemption comes for children through Jesus. Remember, Jesus himself said, “Let the children come to me. Don’t stop them! For the kingdom of heaven belongs to those who are like these children” (Matt. 19:14 NLT). Jesus’s rebuke of his friends who would’ve kept kids at a distance should inspire us to include children in the life of our church communities. And his welcome of children should encourage us to call even the youngest children to faith. 

Finally, in light of the coming consummation, our children are potential brothers and sisters in Christ. When we get to glory, the most enduring relational reality will be our relationship to the Savior (Matt. 22:30). To be embraced by God’s redemption is to be adopted as God’s child, gaining a new identity, which transcends every earthly status and relationship. Rob Plummer describes it this way: “If our children stand beside us in eternity, it will not be as our children but as our blood-redeemed brothers and sisters (Rev. 7:9–12).” But if our children are going to join us as brothers and sisters in glory, they must hear the gospel now. 

Children need us to help them to look outside of themselves to the salvation Jesus offers. When we teach Christ-centered lessons and practice child evangelism, we’re helping each child see that Christ is his or her only hope.

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24