Knocking on Heaven's Door: Helping Young People Say NO, NO to YOLO

18 For I have told you often before, and I say it again with tears in my eyes, that there are many whose conduct shows they are really enemies of the cross of Christ. 19 They are headed for destruction. Their god is their appetite, they brag about shameful things, and they think only about this life here on earth. 20 But we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior.21 He will take our weak mortal bodies and change them into glorious bodies like his own, using the same power with which he will bring everything under his control. - Philippians 3:18-21.

Young people may think they are "invincible" to a certain degree, but they are also thinking about death and the afterlife.  I lead, what I thought would be a short discussion with middle school students based on Philippians 3:10-4:1, honing in on 3:18-21.  Click here for the basic discussion questions.   As I worked my way through the discussion questions I was bombarded with student questions that made me glad I am a "theo-nerd" and made our the volunteers glad they weren't the ones leading through the questions.  The questions ranged from "will we eat in Heaven?" to "do babies and people who have never heard the gospel go to hell?" to "what persons of the trinity will we see in heaven?(not stated that clearly)."  Indeed the word hell has probably never before been used so many times in a Methodist youth room, and not once was it followed up with giggles...They even concluded, on their own, that YOLO is probably a "bunch of hooey." 

I feel I should explain that our middle school group is a group of sixth, seventh and eighth grade students (heavy on the six graders).  They are a challenging group, with short attention spans (but I love em).  So why was this the best group meeting we have had all year?  One major reason is we have increased are volunteer team, but I think the bigger reason is, they are truly interested in eternity. 

Young people may be brash.  They may feel invincible at times.  But they are also very capable and perhaps even willing to embrace a kingdom perspective.  They are ready to contemplate the eschaton - the end times.  They are able to embrace the idea that the game is already won, and that this reality should impact their lives here and now.  They are ready to say No, No to YOLO.  They are truly ready to knock on Heaven's door.  

   

Teens and Children: Gavin's Heaven on Earth

As both a parent of 3 (Gavin – 8, Micah -5, and Sadie – 3), and someone involved in student ministries at a local congregation, I have a vested interest in the Sticky Faith Initiative.  The more I learn about it the more it impacts the way I parent and do ministry.  Indeed, it has impacted the very way that I view the world around me; such was the case at our 2014 New Year’s event for our high school students. 

In true Sticky Faith fashion I decided to bring my oldest child, Gavin, with me to the overnighter.  It was during this all night event that I learned Heaven on Earth for an eight year old is attending a high school lock-in!  Gavin loved every minute of it, and the students were great.  They were patient and kind, they truly gave my son the royal treatment.  These students connected with Gavin, and impacted him for the better in ways know “grown up” ever could. 

My Sticky Faith alarm really went off when he shifted the conversation to how much fun he was having to a positive experience he had with a student at a middle school event last summer.  This middle school student let Gavin play tag along an entire evening in a display of kindness and patience that literally brought tears to my eyes.  It impacted Gavin so much that he brought it up nearly 8 months later (that’s like eight years in eight year old time). 

Gavin’s positive intergenerational experiences made me reflect on a third interaction between adolescents and adults, a week of elementary church camp that I helped run and plan last summer and that Gavin attended.  The week included several junior counselors that were high school students from my church.  These students all did a wonderful job interacting with the students.  One high school boy in particular, become something like a celebrity after the event.  “Church sitings” in the month to come by elementary boys were like sing U2 or LeBron James.  It was crazy. 

So reflecting on these 2014 intergenerational experiences between Gavin and adolescents at our church has led me to some 2015 resolutions as both a parent and someone who ministers to children and students.

1. I will facilitate intergenerational relationships between my children and adolescents from our church.
2. Our church will empower students by communicating how impactful their ministry to younger children can be. 
3. Our church will encourage students to volunteer with children whenever possible.

The Sticky Faith initiative has made it clear the positive impact service can have on students, but I have concluded that there service can have a huge impact on the children they serve.  I am convinced that students are playing “pretend ministry” but that they can truly bless children in a way that no other age group can.  My experience has been that students “step up” big time when they are asked to interact with kids, and I know my son will never forget the blessings he has received from our students.  

Youth Ministry That Nurtures

Discipleship, at its core, is about growth.    Since humans are integrated wholes, spiritual growth requires increased maturity in other developmental areas.  Discipleship challenges individuals to take the next faithful step in their development in order to grow in their understanding of God, the church, and the gospel.  Those ministering to youth and families can facilitate growth by meeting each group where they are developmentally and challenging them to take the next faithful step.

Jean Piaget, Lawrence Kohlberg, Erik Erikson, and James Fowler have helped shed light on human development as it relates to Cognitive, Moral, Personality, and Faith development of teenagers respectively₁.  Using some basic developmental information youth ministries can help nurture Christian growth by…

Creating Supportive Relationships

Developmental theory teaches us that growth is facilitated by exposer to the next developmental level, and through social interaction with others.   It stands to reason, then,  that relationships with supportive adults is key for the developmental growth of adolescents.  The time of leaving adolescents to fend for themselves must end.  It is time that our young people to be supported by caring adults.  In my ministry context that has meant communicating to the adult congregation that care of young people is everyone’s responsibility.  We have taken a page from Chap Clark, and seek to surround each student with multiple caring adults_2.  We have specifically targeted the retired community in an attempt to connect them with our young people.

Considering Moral Development

Youth ministries have the opportunity to make use of Kohlberg’s moral theory as a persuader for adolescent discipleship.  Kohlberg’s theory – which states that there are various stages of morality-  suggests the benefit of answering some moral questions: What are some consequences and rewards?  Why does God want us to do this?  What are the societal and/or congregational benefits of this? What do God (Ten Commandments) and the church (as an external provider of guidelines) say about this?  How does this relate to a sense of justice?  Addressing these questions provides motivation for adolescents to take the suggestions/topic to heart.  This theory, more than any other has changed youth ministry in our context.  Rather than lamenting that our youth are not more virtuous, we have been challenged to use Kohlberg’s theory to motivate young people at their moral level, and challenge them to consider a slightly more mature moral understanding. 

Marking Room for Questioning and Doubt

According to Fowler’s fourth stage of faith development, individuative/reflective faith, questioning and doubt are a regular part of faith development among older adolescents and young adults.  There is plenty of evidence to suggest that being honest about questions and doubts is a healthier response than suppressing them.   Faith does not mean the absence of doubt.  With this in mind youth ministries have the opportunity to help students begin to address their questions and doubts while in the safe environment that a youth group provides.  At our youth ministry we have done this by giving the high school group opportunity to anonymously write down their questions and address some of those questions in a series.  We have also attempted to communicate regularly to our students that it is OK to have questions and doubts to make space in less formal settings for the expression of those doubts. 

Addressing Multiple Developmental Stages

It is likely that in any given ministry context multiple levels of development will be present.  This means that the church must be intentional about communicating the lesson from multiple developmental levels.  In our ministry we have tried to do this by looking at a concept or theme from several developmental levels.  For example, we offer moral motivation from more than one of Kohlberg’s stages, and we try to highlight both specific/concrete and universal/abstract implications from a given lesson.  We try to continually ask the question “does this lesson resonate in some way with all the developmental stages represented?”

Discipleship, at its core, is about growth.    Those ministering to children, youth and families can facilitate growth by meeting each group where they are developmentally and challenging them to “take the next faithful step.”  This is done by fostering supportive relationships, considering moral development, addressing multiple developmental stages, and making room for questions and doubt.  In doing so Churches can successful nurture young people into mature and lifelong followers of Christ. 

1. While it is beyond the scope of this post to explore their theories it is worth doing a couple of internet searches (multiple videos summarizing all four developmental theories can be found on you tube).

2. For a concise explanation of Chap Clark’s principal read this blog post

Christian Nurture

The Relationship between Development and Discipleship

I agree with Drovdahl’s (1995) assertion that development and discipleship mutually impact one another. To believe in the imago Dei is to believe that each individual is to be understood and valued for who they are, a unique individual.  Part of honoring this uniqueness is recognizing the developmental stages of a person and connecting with them in developmentally appropriate ways.  Gorman (1995) states, “The high value of persons  will condition which methods are to be used based on the level of understanding found in receivers” (pg.242).   Effective discipleship requires consideration for the individual’s developmental maturity. 

Effective discipleship is, however, about more than meeting a person where they are at developmentally.  Discipleship, at its core, is about growth.  The act of discipleship must seek to help the individual grow.   Since humans are integrated wholes, spiritual growth requires increased maturity in other developmental areas.  Discipleship challenges individuals to take the next faithful step in their development in order to grow in their understanding of God, the church, and the gospel.  This is what it means to “be transformed by the renewing of your mind” (Romans 12:2). 

Leveraging Development

Sermon Connection Points

One way that Rockford United Methodist Church (RUMC) tries to use development to increase discipleship is by presenting Sunday sermon content to children and adolescents in developmental appropriate ways through age specific programs.  Our middle school youth group, J-Club, is a midweek program, and each week we explore the scripture that will be covered during the following Sunday’s sermon in hopes of making a connection that will cause the students to engage with the sermon, which will likely be presented at a more developmentally advanced level.  We also cover the sermon basic theme, or passage in our weekly children’s church in hopes that connections will be made between parents and their children. 

Story Based Curriculum

RUMC also tries to use development to increase discipleship in our children’s Sunday school program.  Last fall we intentionally switched from a prescriptive (theme/virtue based) curriculum to a story based curriculum.   Cognitively, focusing on the bible stories themselves rather than prescriptive  application is much more appropriate for preschool and lower elementary aged children.  Additionally, adding prescriptive application to the story for older elementary students is easy to do in this context.  

Future Adjustments

Kohlberg

RUMC needs to do a better job of making use of Kohlberg’s moral theory as a persuader for child and adolescent discipleshp.  Lawrence Kohlberg identified three levels of moral development preconventional, conventional, and postconventional.  Individuals in the preconventional level are generally four to ten years of age.  Those individuals in the conventional stage are usually ten to thirteen years of age. Those in the postconventional stage are usually over thirteen years old (Estep and Kim, 2010, pg. 132). The preconventional level is motivated by consequences and rewards, while the conventional stage is impacted external standards, such as laws or rules, and the postconventional stage is driven by a sense of justice (Wilhoit and Dettoni, 1995, pg. 64).  Kohlberg’s theory suggests that the benefit of answering some moral questions: What are some consequences and rewards?  Why does God want us to do this?  What are the societal and/or congregational benefits of this? What does God (Ten Commandments) and the church (as an external provider of guidelines) say about this?  How does this relate to a sense of justice?  Addressing these questions provide motivation for children and adolescents to take the suggestions/topic to heart.  Rather than lamenting that children and adolescents aren’t more “virtuous” RUMC can use Kolberg’s theory to motivate young people at their level, and challenge them to consider a slightly more mature moral understanding. 

Addressing  Multiple Developmental Stages

It is likely that in any given ministry context multiple levels of development will be present.  This means that RUMC must be intentional at communicating the lesson from multiple developmental levels.  Steve Argue (personal correspondence, November 20, 2014), the Life Development Director at Mars Hill Church in Grandville,  suggests that this is done  looking at a concept or theme for several developmental levels.  For example, offering moral motivation from more than one of Kohlberg’s stages (ie. a personal benefit, an external standard, and an implication for justice).  RUMC needs to continually ask the question “does this lesson resonate in some way with all the developmental stages represented?”

Wilhoit, J. C., & Dettoni, J. M. (Eds.) (1995). Nurture that is Christian: Developmental perspectives on Christian education. Grand Rapids, MI: BridgePoint Books.

The Church's Response to Developmental Challenges

Today’s children, youth and adults face a wide array of challenges.  What help can developmental theory be in facing these challenges?  How can the church leverage developmental theory to better minister to children, youth and families?  Three challenges to children, youth and family that can be addressed in light developmental theory are: fractured nuclear families, adolescent abandonment, and society’s obsession with diagnosis.

Challenges Facing Children, Youth and Families

Fractured Nuclear Families

Garland (2012) rightly instructs, “A doctrine of family life fueled by judging who is ‘in’ and who is ‘out’ based on their family life situations needs to be carefully scrutinized” (88). The blending of two families can also be a difficult adjustment for family members.  If children respond negatively to change it is easy to focus on the responsive behaviors rather on the environment sparking the negative response.  Friedman (1985) points out, “In family relationships, as long as individuals focus primarily on the toxicity of their relatives’ behavior instead on what makes them vulnerable, they will fail to realize that it is a far healthier response to work on their own ‘cells,’ as a way of immunizing themselves against ‘insult.’  Actually, such responses accomplish more than self-protection; they also tend to modify the insulting behavior” (64). 

Adolescent Abandonment

Chap Clark (2011) states, “Systemic abandonment of adolescents as a people group seems to capture the widest range of descriptors used by careful observers of adolescent and adolescents themselves” (28).  Clark (2011) points to research that indicate that adolescents spend less than seven percent of their time with adults, including parents.  Last Sunday during a parent class I was leading, covering some of Clark’s work, a parent from our church admitted that she felt guilty that her preteen child wasn’t spending more time with peers.  She recognized that this guilt was driven by society’s message to segregate young people.  Another parent noted that once a child enters middle school parents are no longer encouraged to spend time in that child at school. 

Obsession with Diagnoses

Garland (2012) states, “If a child is told he is unkind he may believe it and be more likely to act unkindly.  Instead, naming the negative behavior helps the child come to terms with the behavior and not be overwhelmed by the parent’s negative opinion of his very personhood” (399-400).  This is exactly what is done when we are quick to have our children diagnosed.  Friedman (1985) notes, “The diagnosis of the individual family member stabilizes family homeostasis and makes it more difficult for the diagnosed member to change” (56).  Rockford, like many middle class communities, is quick to seek the diagnoses of children and other individuals whose behaviors are difficult to handle.  People are more than their diagnoses and God is bigger than diagnosed disorders. 

Challenges and Developmental Theory

Fractured Nuclear Families

             Various developmental theories (particularly Piaget’s cognitive developmental theory) make clear how important a caring relationship with parents is for the development of infants and young children.  Developmental theory also defines the roles that parents play in the development of children.  Defining these roles allows the church to seek ways to assist in feeling those roles through caring adults from the church, when parents are absent.  Developmental theory also sheds light on the challenges that young people will have when their families blend with another.  By identifying the reasons for these challenges churches can help families navigate this transition. 

Adolescent Abandonment

            Developmental theory allows for the church and families to recognize the needs of adolescents.  Two major needs include building meaningful relationships that will help them develop their identity, and be challenged through relationships with individuals who are more developmentally mature. 

Obsession with Diagnoses

            Imago Dei. 

            Estep and Kim (2010) state, “We are human because we are made in the image of God…The imago Dei is the definitive mark of our maker” (p. 11).  Humanity, men and women resemble in some small way, the Triune God.  All of humanity is made in the image of God, therefore, first and foremost, the “label” giving to individuals is imago Dei, not a diagnosis.  Individuals, regardless of their diagnosis, must be seen as “fearfully and wonderfully made” (Psalms 139:14). 

Developmental Identification.

A major gift of developmental theory is it focuses on who the individual currently is, not lamenting over who they are not.  By identifying the various developmental stages of an individual, he or she’s needs can be met, and the gospel can be communicated effectively.  Regardless of what diagnoses an individual has, identifying their stages of development will approve the effectiveness of ministry efforts directed at them.

Action Plan

Supporting Fractured and Blended Families

           The church must be sure that fractured and blended families are not excluded in any way while, at the same time, being realistic about negative impact divorce has on families.  We are clear about the potentially devastating effects of family fracturing.  We encourage a family systems approach to dealing with the many challenges divorce and remarriage can create.  The church is a place where young people dealing with the fracturing of their Family will be fostered into relationships with caring adults who will function as their “spiritual extended family.” 

Addressing Adolescent Abandonment

The church should seek to encourage parents to ignore societies’ instruction to abandon youth by making intentional times to be present with their children both at church and at other times.  This includes worship services and other church activities that are not age fragmented so parents and children can worship and learn about God together.  It is also crucial that the chruch be a place where young people will be fostered into relationships with caring adults who invest in their lives and seek to spend time with them.  Intergenerational worship, programs and events create time with parents and with other adults.

Combating the Obsession With Diagnosis

            Imago Dei.

            The church can regularly communicates to children and youth that over and above any label that they are beloved children of God, made in God’s image.  A phrase we use regularly with children and youth is “there is nothing you can do to make God love you any more or any less.”  RUMC believes that part of what it means to be imago Dei is that we are all recipients of God’s agape love, and we want our young people to understand that.  The church should also strives to communicate the gospel to individuals at their developmental level – regardless of how their development compares to their peers- those without “disorders.”  To accomplish this the church should attempt to address passages/topics from the perspective of multiple developmental levels.

            Family Systems Counseling.

The Church  should be clear that individuals within the congregation should not be defined by their diagnoses.  People are more than their diagnoses and God is bigger than diagnosed disorders. There will be times when the behavioral responses and emotional distresses of family members require professional help.  Based on Friedman’s (1985) thoughts concerning family systems theory, Rockford UMC will guide families to seek professional help from mental health practitioners who ascribe to family systems theory.  Family system’s counseling will prevent the approach of identifying which family member is “the problem” – generally a child or adolescent.  

Conclusion

Today’s children, youth and adults face a wide array of challenges.  Three challenges to children, youth and family that can be addressed in light developmental theory are: fractured nuclear families, adolescent abandonment, and society’s obsession with diagnosis.  Developmental theory sheds light on how the church can minister to children, youth and families who are impacted by these challenges.  the church addresses these challenges by fostering supportive relationships within the church, communicating imago Dei and encourage a family system’s approach to therapy over diagnosing the “problem individual.

Wives AND Husbands submit to one another...

Spirit-Guided Relationships: Wives and Husbands

21 And further, submit to one another out of reverence for Christ.

22 For wives, this means submit to your husbands as to the Lord. 23 For a husband is the head of his wife as Christ is the head of the church. He is the Savior of his body, the church. 24 As the church submits to Christ, so you wives should submit to your husbands in everything.

25 For husbands, this means love your wives, just as Christ loved the church. He gave up his life for her 26 to make her holy and clean, washed by the cleansing of God’s word.[b]27 He did this to present her to himself as a glorious church without a spot or wrinkle or any other blemish. Instead, she will be holy and without fault. 28 In the same way, husbands ought to love their wives as they love their own bodies. For a man who loves his wife actually shows love for himself.

When Laura and I married on June 18, 2005 we decided that we wanted to have a foot washing as part of the event.  I was still in my "whizkid" stage, reveling in upsetting the equilibrium of our theologically conservative friends and family.  For this reason I was dead set on the idea that I would wash Laura's feet, and not the other way around.

Despite my immature bravado, nearly 10 years later, I think I was really on to something.  I still believe that many Christians are confused about what Ephesians 5 is actually saying to husbands.  What follows is something I wrote, and the pastor read during our wedding ceremony.  My general attitude has changed over the last 9 1/2 years, but these words still resonate in my heart. 

"Very few of us have trouble understanding the concept of wives serving their husbands.  Often times though, we are confused about what it means for a husband to be the head of a household.  This passage radically changes our understanding of what a husbands authority really entails.  By comparing a husband's relationship with his wife to Jesus' relationship with the church, all ideas of domination and entitlement are removed.  All authority in Heaven and earth were at Jesus' disposal, yet it was manifested on his knees.  The Master humbled himself and became the servant by washing his followers feet.  This is the example husbands are commanded to follow and  that is why this event (my washing of Laura's feet) has just taken place." I fail daily at this, but the spirit of these words still resonated in my brain, and weighs on my heart.  I have striven, am striving, and will continue to strive to leave my sense of entitlement at the door.  This has been a great reminder over the past month or so as I attempt to support Laura during a difficult time - attempting to check my selfishness, and frustrations.  

Piaget's Indictment of children's and youth ministry programs

According to Estep and Kim (2010), “It seems apparent the Christian education community maintains that social science theories provide a valuable lens through which to conceptualize an approach toward Christian formation” (p. 52).  What exactly is a theory?  What is a developmental theory, and how are these theories helpful to Christian ministry?

What Makes a Theory?

In its broadest and ideal sense, a theory is “a set of interconnected statements – definitions, axioms, postulates, hypothetical constructs, intervening variables, laws, hypotheses, and so on…The function of the set of interconnected statements is to describe unobservable structures, mechanisms, or processes and to relate them to each other and to observable events” (Miller 2002, p. 3).  A scientific theory attempts to explain unobservable events/changes by connecting them to other observable events. How does this relate to developmental theory?

According to Seifert and Hoffnung (2000), “human development refers to long-term changes that occurr during a person’s lifetime and the patterns of these changes” (p. 35).  Developmental theories, then, are attempts to predict, identify, and map out these long-term changes.  Miller (2002) asserts “What is critical about a developmental theory is that it focuses on change over time” (p. 5).  Developmental theory attempts to interpret the changes that take place during the human maturation process.  These theories usually have stages, to which an individual belongs, based on where they are in the process.  These stages are often broken up based on the age of individuals.  

 

Piaget

According to Epstein (2010) Jean Piaget was, “arguably, one of the two or three most eminent and influential scientists in the history of psychology” (p. 163).  Piaget’s Cognitive theory claimed “that children’s thinking develops in a series of increasingly complex stages, or periods, each of which incorporates and revises those that precede it” (Seifert and Hoffnung, 2000, p. 51).  Piaget identified four stages: sensorimotor – coordination of sensory and motor activity (0- 2 years), preoperational – language and symbolic representation (2-7 years), concrete operational – solution of concrete problems (7-11 years), and formal operation – systematic solution of problems (7-11 years) (Seifert and Hoffnung, 2000, p. 53).  Essentially Piaget’s Cognitive Theory helps us understand how individuals of all ages think, and what kind of information they are able to process.  

Ministry Implications

A basic understanding of developmental theory has positive implications for ministry, particularly when ministering to children and youth.  Keeley (2010) posits, “As we think about faith formation, it is helpful to think about what impact development might have on the way people interact with our ministry.  So what does Piaget’s Cognitive Theory have to offer those in Christian ministry?  Wilhoit and Detonni (1995) note, “human beings are integrated wholes” (p. 35).  The faith development of an individual is dependent upon that person’s developmental stages.  A person’s physical, emotional, and cognitive stages all have bearing on his or her spiritual formation. 

Wilhoit and Detonni (1995) point out, “Teachers cannot teach something that is developmentally above learners, no matter how much the teachers attempt to ‘get them to learn it.’  No amount of teaching of five-year-olds will produce children capable of abstract theological thought” (p. 35).   Piaget’s cognitive stages show how many churches are missing the developmental mark with their Christian Education. 

The preoperational stage, for example, shows us that children as young as two year of age are capable of learning and articulating well known stories from the bible.  Most churches do not start the process of formal Christian Education until age four.  Additionally this stage claims that children are not ready to apply biblical content prescriptively in their lives until age seven, yet most published preschool and early elementary curriculum attempt to do just that  – present the sacred text prescriptively.  It seems, instead, that that children’s ministry curriculum for this age group should instead focus on learning and articulating the biblical stories.  Prescriptive application should not be a focus until children are seven years old and older (concrete operational stage).

Piaget also claims that adult abstract thinking (formal operational stage) begins when an individual is as young as eleven.  This suggests that we are selling adolescents in the church short.  It appears that middle school and high school students are capable of learning and wrestling with theological issues and doctrinal claims.  It also appears that students this age are ready to personally assimilate these complex and abstract teachings in their lives.  In contrast, much of today’s youth curriculum seek to spoon-feed adolescents pre-packaged, bite sized “Christian prescriptions.”  Indicting research abounds concerning the church’s failure to communicate the Christian message to children and youth in a way that leads to life-long transformation.  I quick look at Piaget’s theory shows that failing to understand the cognitive understanding of young people is at least part of the problem.

Conclusion

What is a developmental theory, and how are these theories helpful to Christian ministry? Developmental theories attempt to interpret the changes that take place during the human maturation process.  An example is Piaget’s cognitive theory which explores how an individual’s thinking develops over time.  Piaget’s theory illuminates how to effectively communicate the gospel to individuals of all ages, as well as highlighting the developmental errors the church is currently making.  

References

Epstein, R. (2010). Teen 2.0: Saving our children and families form the torment of adolescence. Fresno, CA: QuillDriver Books.   

Estep, J. R., & Kim, J. H. (Eds.) (2010). Christian formation: Integrating theology and human development. Nashville, TN: B & H Publishing Group.

Keeley, R. J. (Ed.)(2010). Shaped by God: Twelve essentials for nurturing faith in children, youth, and adults. Grand Rapids, MI: Faith Alive.

Miller, P. H. (2002) Theories of developmental psychology (4th ed.). New York, NY: Worth.

Seifert, K. L., & Hoffnung, R. J. (2000). Child and adolescent development (5th ed.). Boston, MA: Houghton Mifflin.  

Wilhoit, J. C., & Dettoni, J. M. (Eds.) (1995). Nurture that is Christian: Developmental perspectives on Christian education. Grand Rapids, MI: BridgePoint Books.