Timothy Paul Jones coined the term family-equipping ministry to describe the family ministry paradigm that he and Randy Stinson developed for the School of Church Ministries at The Southern Baptist Theological Seminary. Soon afterward, Randy Stinson located and brought together an informal coalition of ministers who were doing in practice precisely what he and Jones had sketched out in theory. Leading early practitioners of the family-equipping model included Jay Strother at Brentwood Baptist Church in Tennessee, Brian Haynes at Kingsland Baptist Church in Texas, and Steve Wright at Providence Baptist Church in North Carolina (1).
In many ways the family-equipping model represents a middle route between the family-integrated and family-based models (2). Semblances of age-organized ministry remain intact in family-equipping contexts. Many family-equipping churches even retain youth ministers and children’s ministers. Yet every practice at every level of ministry is reworked to champion the place of parents as primary disciple-makers in their children’s lives. Because parents are primary disciple-makers and vital partners in family-equipping ministry, every activity for children or youth must resource, train, or directly involve parents (3).
Whereas family-based churches develop intergenerational activities within existing segmented-programmatic structures and add family activities to current calendars, family-equipping churches redevelops the congregation’s structure to cultivate a renewed culture wherein parents are acknowledged, trained, and held accountable as the primary faith-trainers in their children’s lives. As in family-integrated churches, children whose parents are unbelievers are connected with mature believers in the types of relationships that Paul described in his letter to Titus (Titus 2:1-8). Every level of the congregation’s life is consciously recultured to “co-champion” the church’s ministry and the parent’s responsibility.
To envision the family-equipping model in action, imagine a river with large stones jutting through the surface of the water. The river represents the Christian growth and development of children in the church. One riverbank signifies the church, and the other riverbank connotes the family. Both banks are necessary for the river to flow forward with focus and power. Unless both riverbanks support the child’s development, you are likely to end up with the destructive power of a deluge instead of the constructive possibilities of a river. The stones that guide and redirect the river currents represent milestones or rites of passage that mark the passing of key points of development that the church and families celebrate together.
Most of the authors whose contributions appear on these pages view family-equipping ministry as the ideal. At the same time, the principles that they present will be useful far beyond family-equipping churches, particularly in family-integrated and family-based contexts. Even segmented-programmatic and educational-programmatic ministries may find this text helpful as they seek to develop theological foundations for their ministries to families.
(1) For the model as practiced by these ministers, see Jay Strother, “Family-Equipping Ministry: Co-champions with a Single Goal,” in Perspectives on Family Ministry, ed. Timothy Paul Jones (Nashville: B&H, 2009); Brian Haynes, Shift: What it Takes to Finally Reach Families Today (Loveland, CO: Group Publishing, 2009); Steve Wright with Chris Graves, reThink: Is Student Ministry Working? (Raleigh: InQuest, 2007).
(2) Much that is found in Think Orange: Imagine the Impact When Church and Family Collide (Colorado Springs: Cook, 2009) fits in the overlap between the family-based and family-equipping paradigms, at least from an organizational and programmatic perspective; many of the associated publications may be helpful in resourcing the development of family-based and family-equipping ministries. The content and approach of materials from The reThink Group seem in many cases to be driven more by ecclesial pragmatism than by substantive theological or biblical considerations.
(3) For the “resource, train, involve” principle as well as the term “co-champion,” see Steve Wright with Chris Graves, reThink: Is Student Ministry Working? (Raleigh: InQuest, 2007).
[Editor's Note: This article was adapted from the book Trained in the Fear of God, edited by Randy Stinson and Timothy Paul Jones. Used by permission.]
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