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How to train students for Sunday worship

Using youth group service to instill a love for the church

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March 15, 2022

For many students, the youth group is where they go to get away from Sunday worship. It’s often a place where they can laugh at some silly antics, enjoy music that is their style, and listen to lessons that might be a bit more palatable than what they’d receive in corporate worship with the larger church. But trying to escape “big church” is a problem. Instead, I’d like to suggest that your student ministry worship service should train students to participate in worship on Sundays. 

Some dangers to watch out for

While there is a place for appropriate contextualization, the temptation to replace songs sung on Sunday with what’s new, cool, and hip leads to one of the worst iterations of youth ministry. Sometimes the set list begins to look more like the average Spotify playlist more than the song list of the church. The sermons might be significantly shortened with less depth, less Bible, and less demand. Or, there may be no significant teaching at all. And, if your church does responsive readings or recites creeds, those may be left out completely.

Though this might come from a good heart meant to reach students you would not normally reach in your context, I believe that this approach drives students further away from the most essential discipleship aspect of the week: the Sunday gathering. The regular meeting of the larger church is one of the essential means that God has ordained to sanctify and grow his people. If our youth services undermine or cause confusion about what is essential and ordained by God, we have gone in a bad direction. 

Merely getting youth into a church building does not mean you are discipling them, training them in godliness, or seeing them saved. If anything, simply attracting youth to a church for the wrong reasons harms both the youth ministry and the church at large more than it helps. It creates a culture that entertains non-believers and keeps new believers immature rather than providing steps for spiritual growth.

A better way

By contrast, what if we saw our student worship gatherings as an opportunity to equip youth and facilitate greater participation in corporate worship? What if we used our student gatherings to train students in the how and why of our church or tradition’s rhythms of worship? This would mean making uncomfortable or uncool aspects of corporate worship accessible, instead of avoiding them. We’ll help youth grow as Christians and be better church members by discipling them in an understanding of how to best participate in that which is essential. After all, they are in high school for just a few years, but they’ll be Christians in the gathered body now and for the rest of their lives. We should pastor youth like that is the case. 

However, I am not arguing that we should get rid of all contextualization. Your youth service will look different from the corporate gathering because of the age of the kids, resourcing, help, and other practical matters. But I am saying that your student ministry service should not undermine the style, elements, and importance of your Lord’s Day gathering. Rather, the two gatherings should complement and feed one another, not create the sort of dichotomy where students feel at home in one and not the other. 

Some practical considerations

So, how do we equip them for Sunday worship? One of the easiest and most important things you can do is take advantage of the power of explanation, practice, and ritual. These three things, if reinforced in a student service, can help students sing louder, participate more fully, and engage with preaching as well as anyone in the church. Here are a few examples:

Singing. Instead of eliminating hymns, take a few minutes to explain why we sometimes sing old songs. When you sing new songs, explain what it is about that song that made it worth singing. Old songs and new songs glorify God but not because they are old or new. Our songs are intended to help us see and worship the risen Christ. Three minutes of explaining some good theology as it’s expressed in your music could not only help youth sing better but also disciple them toward a greater appreciation of a diversity of songs. 

Reading and reciting. Students often find responsive readings, creedal recitations, or written prayers strange. Instead of eliminating or replacing them, talk the youth through how Christians have engaged these practices and confessed these truths for thousands of years. In doing this, you connect youth to something deeper and richer than the next game or gimmick. I’d wager that with Generation Z’s search for authenticity and depth, they may even find it to be cooler than you think. Both singing and recitation also provide hands-on ways for students to lead worship as well. You might explain the practice yourself but then have a student lead the reading or singing.

Preaching. Preaching has fallen on hard times in student ministry. Some have abandoned the practice completely and others have pushed it so far to the periphery that it is not a key element of a student ministry. One of the reasons that students don’t like preaching is because they’re told that it is important for someone else, but in their spaces, it is not needed. Instead, we should be teaching students as God has instructed us. Paul commands Timothy, “Preach the word” (2 Tim. 4:2). That command should be in effect in student ministry as much as anywhere. Our students can sit for two-hour movies and sporting events. They sit and learn for much longer at school. They can certainly sit for a shorter time in order to learn about eternal things. 

If we expect students to grow from Sunday sermons, our student ministry sermons should look and sound similar but with more contextual application. Students are hungry for the Word, and preaching is one of the best ways to give it to them.

The ordinances. At our church, we practice baptism and communion in our gathered Sunday service. But one idea we’ve found helpful is to use a youth service before a Sunday where one of our students will be baptized in order to explain these ordinances. Give 5 to 10 minutes to go over why we baptize, how we baptize, and who gets baptized (or the same with the Lord’s Supper). Do this quickly and contextually in a way that builds anticipation for the upcoming Sunday worship service. Then, end your youth service by encouraging the students to come to the larger gathering where the ordinances will be celebrated.

Training ground for Sundays and for the Christian life

In each of these ways, you’re helping students understand the reason for your church’s practices, and you are equipping them for the Christian life. When you follow this model, student services point toward corporate worship, train students to make the most of what God has deemed essential, and give them a rationale for the habits and practices they might take for granted each Sunday. I admit this may not be the most attractive model for drawing tons of youth, but I believe it will be the most effective in the long run, because it disciples students in every aspect of church worship.

I encourage you to use your church’s identity to help students value who you are as a body. We do not want students leaving for college who loved their youth group but don’t know what it looks like to be a part of the church. We want students to leave our churches with a love for the church. When this is the outcome, chances are they will find another church to love and not just look for the next best thing that serves their personal style. If we conceive of our student services as a training ground for Sundays, I believe that they’ll also be training grounds for walking faithfully as Christians.

Will Standridge

Will Standridge serves as the preteen and atudent pastor at Paramount Baptist Church in Amarillo, Texas. He received his B.A. from Boyce College and M.Div. from SBTS. Will blogs frequently about student ministry philosophy. He is married to high-school sweetheart, Kendyl. Read More by this Author

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