Andrew Root Quotes

Ministry is about joining God where God can be found.

Bonhoeffer helps us see that a youth minister is not someone who heaves theology onto young people, getting them to know stuff, but is rather a minister of the gospel that stands near the concrete humanity of young people, sharing in their experience, helping them wrestle with God's action in and through their concrete lives.

Friendship means we are obligated to one another, but obligated in a way that doesn't destroy our freedom.

The resurrection is the promise that death will not prevail, that nothingness does not have the last word. God promises to overcome it with life ... We can trust that God will overcome death because Jesus is the resurrection, because on the third day Jesus rose again, as the first of many.

It was not so much rebellion that fueled the German youth movement (as it did in the American youth movement of the 1960s); rather, it was romanticism.

Youth ministry is not about getting things accomplished - only the act of God can bring about the transformation we seek. Youth ministry is about participating deeply in young people's lives as we await, together in suffering & joy, the coming of God.

We are the relationships that make us; we have our being in and through relationships that place us into reality, and therefore we are open ontologically to the possibility of encounter.

A mission trip in youth ministry is not about bringing the resurrection; It is about witnessing to the resurrection.

By mobilizing relational ministry from how, by stopping only at Langmead's first aspect of incarnational mission (Jesus as a pattern for mission), the who of personal encounter, of participation in the continued presence of Jesus, is squeezed out into a utilitarian pattern (Jesus did it this way so we should too) that can be duplicated but lacks the indwelling power and direction of God.

The disciples of the One resurrected are the oddest of people; we live honestly in the now but yearn for a future so greatly that we take on its future characteristics. In a world of competition, power, and hatred, we live into the future by taking on the future's characteristics of being last, weak, and loving. In this way we provide a world that knows only certainty, immediacy, and domination with a vision of the future encompassed in the faith, hope, and love made possible by the resurrection of Jesus, who has been crucified as our place-sharer.

It is when we are up against death, when we find ourselves in despair, that the God of cross is near to us. It is through suffering and despair that God is made known to us, for God is found on the cross.

Practical theology is the need to interpret the "where" of Jesus Christ in our experiences of the now.

Grace is costly because it calls us through our person to the person of Jesus Christ. And when we follow the person of Jesus Christ, when we follow his call through our person, we're sent to act for the concrete person of our neighbor in the world.

American youth ministry often looks beautiful on the surface, with big youth rooms and conferences full of excited kids, but underneath the shine is rot, for the youth ministry has been more about mammon than manna, more about investment in banked faith than about inviting young people to partake with parents and other adults in the daily gift of faith that comes to us all as we pray and confess, I believe. Help [our] unbelief.

It actually may be that the shadows of the so-called middle-class utopia always cast heavily on children, particularly in their adolescence. And this is so because the middle class is the proprietor and perpetuator of the category of childhood; living within the economic advantage of not needing children to work (or serve as marriage pawns for continued nobility) leads to a conception of childhood innocence. The child is hidden from the world behind the structural walls of family and education. Middle-class parents take on a heavy burden of seeing it as their core vocation to protect and advance their children. But this projecting and advancing appears to always come with tension as the innocent middle-class child turns into the alien middle-class adolescent.[2]

Paul connects faith and hope. Rather than saying young people have faith if they believe without doubt, it might be better to say they have faith if, up against doubt, fear, and struggle, they hope.

Sociologist Robert Wuthnow argues that churches (and American institutions in general) have abandoned this age group, who must consequently make the most important decisions of their lives-decisions with long-lasting consequences about love, work and ideology-without the benefit of traditions or elders to guide them.22

Hope trusts in the promises of God. Hope seeks the action of God that brings forth a new reality. Optimism stands in the current reality, wishing to make the best of each individual experience. But hope stands knee deep in the history of this reality by yearning for the action of God to bring forth a new reality in which everything in this reality is reconciled and redeemed.

The Anselmian call for "faith seeking understanding" may start and gather it's energy not in rational study of past theological points but in the pursuit to make sense of our concrete and lived experiences of Jesus who finds us in a hole, knocks us from our horse, or comes to our daughter in her sleep.

If the beneficiaries of globalization are tourists who can travel as they choose, then the losers of globalization are the ones forced to wander: those who move in the shadows, those whose moving is unwanted, and those who work low-paying jobs in service to tourists (such as janitors at airports or hotel housekeepers.)

In true relationships, the only point is to be together. Once there is another point, the relationship withers under the heat of expectations and obligations.