Dissertation

Name: Dave Martin
Student number: 12000014
Module Code: AM75253-6

Assessment type: Dissertation
The Spiritual Styles of children
How is childrens spirituality understood,

at a church in London?
Dave Martin
Name: Dave Martin


Abstract
Each child has an inbuilt ability to engage spiritually, but they all express this
differently. It is important to identify the different styles children have in their
relationship with God and for churches to understand this so that their
ministries can nurture their spiritual formation effectively. I believe that a
childs spiritual growth is one of the most important factors in church life and
when this is nurtured in intergenerational ministries, whole communities
flourish. Unfortunately too often churches do not address sufficiently how
each young individual connects with Jesus.
This research looks into how childrens spirituality is understood at a London

church alongside wider theoretical perspectives. To achieve this I
interviewed five key people from this church community whilst paying close
attention to Csinos four spiritual styles model. The data review shows that
this churchs ministry believes children are just as spiritually capable as
adults, but express themselves in a variety of different ways. Also my
research highlighted specific areas of this churchs ministry that help
explain why they are identifiably a mostly word- and emotion-centred
church.
2|Page
Name: Dave Martin


Contents
Introduction. 6
Literature Review.. 8
Spirituality & Religion: in search for a definition.....................8
Childrens Spirituality: A theoretical conversation.9
Spiritual Growth: The role of the faith community12
Conceptual Frameworks: Csinos four spiritual styles...........14
Summary...17
Research Methodology..19
Research Methods.19
Data collection from the interviews..20
Data Analysis23
Ethics in research 24
Sampling and Generalisability....26
Validity and Reliability27
Research Presentation. 29
Spirituality & Relationship.. 31
Church & Community....32
Spiritual Styles... 35
Research Analysis... 37
Spirituality & Relationship..37
Church & Community39
Spiritual Styles... 43
Conclusion 46
3|Page
Name: Dave Martin


Bibliography.50
Appendices.55
Appendix 1: David Csinos Four Spiritual Styles of Children... 55
Appendix 2: An interview with Daniel...57
Appendix 3: An interview with Paul...64
Appendix 4: An interview with Walt.. 73
Appendix 5: An interview with Tom...78
Appendix 6: An interview with Kirsty..85
Appendix 7: Participant Information Sheet.92
Appendix 8: Participant Consent Form 95
Appendix 9: Participant Summarised Constructive Feedback..96
4|Page
Name: Dave Martin


Introduction
Childrens spirituality is an important subject to consider in church ministry
today. It has been a topic in recent years that has not only caught the
attention of scholars and church leaders but also influenced how faith
communities operate and nurture their children. There are many views
available as to what spirituality is and how it can be understood and
outworked. Throughout this dissertation I will explore this in some detail,
paying close attention to the perspectives of a particular church in London
as well as the framework of a theorist called David Csinos.
The church that I have researched is an evangelical Anglican community

located in an area of London that meets across four sites. There are many
ministries available at this church on Sundays and midweek that are aimed
at a variety of people groups. One of these ministries is called CHIP and is
the churchs childrens ministry. CHIP operates during Sunday services and
at various church events and residentials throughout the year.
In order to understand what this church believes about childrens spirituality,
through semi-structured interviews, my research will closely examine CHIPs
ministry and explore the perspectives of vicars, curates, childrens ministers
and parents associated with it. Through conducting his own research on
childrens spirituality Csinos developed a framework that addresses various
ways that children engage spiritually. Alongside other relevant theory on
5|Page
Name: Dave Martin


the subject, a significant amount of my research will be based around his

four spiritual styles model. I will examine how this church in London relates
to his framework by drawing together their beliefs and practices alongside
his. Once I have analysed this data I will draw my findings together to a
conlusion and offer any appropriate recommendations for the churchs
future practice.
Because of the word limitations of this assignment I am unable to explore

this subject in broad detail. I am fully aware that the subject of spirituality is
extensive, covering a multitude of perspectives. Recognising this I will focus
specifically on childrens spirituality from theoretical Christian perspectives.
The purpose of these writings is to explore what this church believes in
relation to childrens spirituality, not to arrive at an ultimate definition of it.
6|Page
Name: Dave Martin


Literature Review
This section will explore the theory surrounding the subject of childrens
spirituality from a Christian context. Due to the word limitations of this
dissertation it is not possible to cover every element of the subject or to
observe theological perspectives. These writings will specifically identify key
theoretical insights into the subject and focus on Csinos framework.
Spirituality & Religion: in search for a definition.

Spirituality can be understood in a number of common ways (Zinnbauer et
al, 1997, p.549-550) because it means different things to different people
(Hyde, 2008, p.23). Many attempts have been made to outline a universal
definition, but because it is so diversely interpreted it proves complicated
today. Spilka (1993, p.1), in his irritation of explaining it describes spirituality
as a fuzzy word that embraces obscurity with passion whilst Mcgrath (1999,
p.2) firmly defines spirituality as the way in which the Christian life is
understood and lived out through faith.
Historical Christian conceptualisations have amalgamated religiousness

and spirituality together insisting they must go hand in hand (Tanqueray,
1930; 2013) whilst others suggest that they are so closely bound together
that one should not be considered without the other (Cavalletti, 1992, p.29).
However postmodern theories highlight great distinctions between religion
7|Page
Name: Dave Martin


and spirituality (Hood et al, 2009, p.9). Conceding this argument from
another Christian point of view, Hyde (2014, p.2) suggests that spirituality
can in fact exist outside of a faith context as well as within it. Whilst from a
non-religious perspective, spirituality and religion are firmly said not to be
the same (Adams et al, 2008, p.11).
Hay & Nye suggest that the words spirituality and religion have similarities,
but are largely distinguishable with different meanings. In search of a more
wholesome definition between the two they conducted research with a
group of students. These children associated religion more with churches,
bibles and ritual; whereas spiritually they said could be practised through
personal devotions like meditation and prayer (Hay & Nye, 2006, p.19).
Whilst spirituality and religion used to be synonymous, younger generations
today are distinguishing differences between the two (Csinos & Beckwith,
2013, p.40).
Childrens Spirituality: A theoretical conversation.

From a Christian context, Demarest (2012, p.1) describes spirituality as the
lived dimension to the faith; whereas Nye (2009, p.5), offering a basic
understanding, refers to childrens spirituality saying it is Gods way of being
with a child and a childs way of being with God. She goes on to say that it
is best defined as relational consciousness, comparing it to the wind, in that
it can be experienced, observed and described, but not captured, (Nye,
8|Page
Name: Dave Martin


1999, p.58; May et al, 2005, p.84). Many other contemporary theorists
believe that people are born with an in-built spiritual capacity. Nye is
suggesting that spirituality is the complete awareness of God, not just the
knowledge of Him (Csinos & Beckwith, 2013, p.41).
A study was undertaken with children and how their relational

consciousness could be expressed; a six year old, described heaven out of
their connection with and love of nature (Hay & Nye 2006, p.94-95). For this
child, spirituality was articulated through their personal attitude to nature
(Csinos & Beckwith, 2013, p.42). This suggests that children express their
spirituality in ways that are subjective to their very nature. Myers (1997, p.2)
writes that just when she thinks she understands the minds of children, she
meets another little individual who challenges her perspective. It seems that
childrens spirituality should not simply be understood as a vague part of
human nature, but as a uniquely profound way of connecting with God
that can be expressed multiple ways.
Meggitt & Sunderland (2000, p.1) promotes a holistic approach to child

development, suggesting that a child should be seen as a whole person
acknowledging that their physical, emotional, intellectual, social, moral,
cultural and spiritual states play into one another. Ratcliffe (2004, p.7) goes
on to question that If childrens spirituality does involve every part of the
childs developmental being then finding one definitive classification of
9|Page
Name: Dave Martin


childrens spirituality is not the healthiest option. Instead he proposes that

entertaining an assortment of definitions specific to each child in the best
course of action.
According to Megitt & Sunderland (2000, p.69-73) children start to develop

a spiritual awareness to some degree from the age of three. Ratcliffe (2004,
p.7) and Beckwith (2004, p.44) say that children right from the beginning of
life are just as much spiritual beings as adults are. Babies and young
children may struggle to articulate their spiritual awareness at such an early
age, however they still engage spiritually. Much research has been done
that suggests that children have spiritual experiences that adults struggle to
understand even from an early age (Adams, 2003, p.105-144; Hart, 2003,
p.19-23). As Adams and Hart argue, adults dont always fully grasp the
depth of a childs spiritual expression. Chromey (2006, p.14) goes so far as to
suggest that children are in fact the most receptive to spirituality before
adults. Taking this argument even further Nye claims that children are
naturally spiritually aware beings to lifes experiences (Nye, 2009, p.6)
because their spirituality is rooted in a universal human awareness (Hay &
Nye, 2006, p.18).
Adams et al (2008, p.71) suggests that adults should be enabling children to

find their spiritual voice. Doing so will help them to articulate the
experiences that they face. If children are forced to fully explain their
10 | P a g e
Name: Dave Martin


spiritual experiences with God to their elders this may rob them of what
makes it uniquely special to them; their mysterious and wondrous union with
God (Csinos & Beckwith, 2013, p.50).
Spiritual Growth: The role of the faith community.

Beckwith (2010, p.48-49) argues that Christian faith communities play a vital
role in the spiritual formation of children. Csinos & Beckwith (2013, p.37)
state that childrens ministry is predominantly about walking with children on
their spiritual journey so they may live like Jesus and develop as disciples of
Christ. Westerhoff (2012, p.52-53) takes this a step further suggesting that
small faith communities where three or more generations interact together
represent true community. Allen & Ross (2012, p.270) claim that no better
place exists to experience Christian ways than within intergenerational
spiritual communities; where all ages and maturity levels can learn from one
another in their united pursuit of Christ . Csinos and Beckwith (2013, p.154)
however advise that achieving this first requires ongoing enthusiasm to
move beyond thinking in terms of us and them.
If churches are to become significant communities of faith (Westerhoff,

1976, p.54) they need to recognise the importance of raising
intergenerational communities so that the spiritual formation of children and
adults together can be effectively nurtured (Csinos & Beckwith, 2013, p.144;
ed. Yust, 2005, p.106). Church leaders who are concerned with nurturing the
11 | P a g e
Name: Dave Martin


spiritual formation of children need to question if their ministries are in line

with Gods ideal of a community of faith (Beckwith, 2010, p.142).
The view that a child has a limited capacity to think spiritually derives from
such developmental stage theories as Fowlers (1981) and can lead to
perceptions that adult faith and spirituality are superior to childrens in the
worshipping community (Ingersoll, 2014, p.167). Hart (2006, p.163) argues
that children are often viewed as incapable of expressing genuine
spirituality until adolescence or adulthood. Typically adults and children
struggle to relate and understand each other spiritually. This often has
resulted in age segregation in church communities. Ingersoll (2014, p.165)
argues that the church generally fails to embrace new understandings of
children as spiritual beings and manifests itself in adult-governed
environments which prevent children enhancing their spirituality and
relationship with God.
As much as it can be argued that childrens ministries play a significant part

in the life of the faith community, it is the parents that have the greatest
influence in a childs relationship with God (Joiner, 2009, p.84). According to
Joiner (2009, p.87-88) the average church only has forty hours in a given
year to influence a childs life whereas the average parent has three
thousand. He goes onto say that only one out of five parents say they have
ever been contacted by their church to discuss their responsibility to
12 | P a g e
Name: Dave Martin


influence their children spiritually (Joiner, 2009, p.89). Beckwith calls for a
paradigm shift in childrens ministry in todays church believing that it is in
need of repair. It is broken, she says, when the church tells parents that its
programmes can spiritually nurture their children better than they can
(Beckwith, 2004, p.13-14).
Conceptual Frameworks: Csinos four spiritual styles.

Beckwith (2004, p.42) advises that as children proceed through different
stages of spiritual maturity, church leaders should seek to understand who
they are as individuals and how God is speaking to them at specific
moments. Douglas (2003, p.xvii) believes that the sacred can be inscribed in
the hearts and minds of people in multiple ways. People engage with God
in many different spiritual ways, and according to Csinos this is not dissimilar
for children.
Csinos (Bellous & Csinos, 2009, p.213-224; Csinos, 2011, p.48-69; 2013;
Appendix 1) promotes four different spiritual styles that children may
associate with; word, emotion, symbol and action. This framework is
designed to help churches go beyond one-size-fits-all ministries; helping
them understand and nurture children's spirituality more effectively (Csinos,
2011, p.70-85). He believes it is easy for church leaders to assume that their
way of expressing spirituality and their way of meeting God is the correct or
best way (Csinos, 2013). Each style in his model offers a different way that
13 | P a g e
Name: Dave Martin


children might express their spirituality. He says that whilst individuals at any
one time may hold a dominant style, a healthy spirituality should consist of
some level of balance between all four styles (Csinos, 2013). Developing this
framework as a guideline, Csinos does not claim it to be a definitive theory,
but wishes to demonstrate the multiple ways children have in expressing
their spirituality (Csinos, 2011, p.50).
Before arriving at his framework Csinos observed thirteen children between

the ages of seven and ten from three different Protestant churches within
the same geographical location. Over six months they met in small groups
where Csinos listened to and observed them (Csinos, 2011, p.31-33).
Through qualitative research he studied their spiritual engagement and
took note of any apparent differences (Csinos, 2013). Csinos (2011, p.36)
took his data from semi structured focus groups, social mapping exercises,
drawings, interviews with parents and photographic documentation. He
found that each child, as a spiritual agent, had their own unique ability to
connect with God (Csinos, 2011, p.48). The findings from his research led
him to develop the spiritual styles framework (Appendix 1) which outlines
four observed ways that children may engage with God. Although his
observations from these specific children do not represent all childrens
characteristics he claims they are consistent with what he has seen in other
children throughout his practice in childrens ministry (Csinos, 2011, p.37).
14 | P a g e
Name: Dave Martin


Dawson (2011, p.1-5) offers a critique to Csinos model. He suggests that

although Csinos recognises the differences in spiritual expressions of
children, his conclusions are still bound to his system on his terms. Dawson
also compares Csinos framework to other multiple intelligence theories, like
Gardeners (1993). This model offers several ability types; linguistic, logical,
musical, kinaesthetic, spatial, interpersonal and intrapersonal (Infed, 2008).
Gardener similarly promotes his framework in order to understand how
different people respond to the world around them. His model can be
compared to Csinos framework because they both help illuminate how
differently people think and act. For example Gardeners linguistic
intelligence type shares similarities to Csinos word-centred approach; as
does Gardeners musical type with Csinos emotional style (Appendix 1).
Another comparable framework would be the Myers Briggs Type Indicator
which assesses how people perceive the world around them often through
a multiple choice questionnaire. It recognises that individuals have
differences in personality, that people dont reason the same way, value
what others value or necessarily share the same interests (Briggs Myers,
1995, p.1).
Dawson recognises Csinos passion that childrens ministry might be

formational, transformational and informational (Dawson, 2011, p.2).
However he argues that the framework loses the unique voice of children
and sacrifices hearing them on their own terms (Coles, 1991). He believes
15 | P a g e
Name: Dave Martin


that the framework encourages churches to operate systematically rather

than adapting personalised approaches like mentoring. Although Dawson
(2011, p.2) sees value in Csinos model, he believes further exploration and
development should be done on the subject. Gardeners model reveals
possible avenues for spiritual expression; however unlike Csinos it is not
directly focused on spirituality. These writings will specifically pay close
attention to Csinos framework.
Summary
It is widely recognised that to some extent all children have the ability to
engage spiritually. It is because of this that children and adults can have an
inbuilt tangible spiritual connection with God. When applying Csinos
framework it is clear that each child may demonstrate their spiritual
expressions differently, or engage with God in particular ways. Taking this
into consideration, this dissertation will explore how a church in London
understands the unique spiritual expressions of their children. This research
will compare Csinos model to the childrens ministry practices at this
church. As well as this it will question if the wider churchs format
encourages children to develop their spiritual styles, be this
intergenerationally or not. The purpose of this piece of writing is not to find a
conclusive definition of spirituality and apply a one-size-fits-all
understanding of it to children. It is in fact to explore a variety of different
perspectives held by vicars, clergy members, childrens ministers and
16 | P a g e
Name: Dave Martin


parents. It will look to understand their views in relation to childrens

spiritually and how it is nourished within this particular church ministry.
17 | P a g e
Name: Dave Martin


Research Methodology
The findings from my literature review suggested that children are spiritual
beings who can express their spiritual connection with God differently
through a number of ways. Although these theoretical and theological
insights begin to explore the spiritual lives of Children they must be
accompanied by other methods and perspectives to guide the research
process (Csinos, 2011, p.30). I have therefore considered the
understandings gained from other researchers whilst analysing other
empirical information I have gathered to reveal what this London church
believes in relation to childrens spirituality and then compared this with
Csinos spiritual styles framework.
Research Methods
Research is important in the process of acquiring new information, but is
more about answering unanswered questions (Goddard & Melville, 2004,
p1). It comes in many forms and may be used for a variety of different
purposes, but primarily seeks to investigate a subject before reaching a
conclusion. The aim of my research was to determine how childrens
spirituality is understood at a specific London church by interviewing five
people who are involved in childrens ministry within that church. I also
sought to compare David Csinos spiritual styles framework (Appendix 1)
with this churchs ministerial practice.
18 | P a g e
Name: Dave Martin


There are two recognised types of research methodology: quantitative and

qualitative research. Castellan (2010) argues that the quantitative
approach professes an objective truth and a single reality whilst qualitative
research promotes a subjective truth with multiple realities. Quantitative
data is usually expressed with scores and measures which lead to numerical
data (Taylor, 2005, p.7) whilst the intent in qualitative research is to explore
the general, complex factors surrounding a subject and bring forth the
varied perspectives that participants have (Creswell, 2013, p,140).
Nye (2004, p.105) argues that quantitative approaches too often become
about numbers. For a relatively new subject such as childrens spirituality
which is focused on people there is a need for stories, descriptions, creative
analysis and personal touch. Although taking a quantitative route would
have given additional insight into the subject, using questionnaires, statistics
and other numerical data would not have been beneficial for this particular
research project because it is hard to measure spirituality in a statistical
way. Spirituality may not be easily quantifiable, but qualitative analysis
provides for a rich exploration of the subject via data collection through in
depth, open-ended interviews (Patton, 2015, p.18).
Data collection from the interviews

The empirical data was gathered through face-to-face interviews on the
subject of childrens spirituality with key individuals who are involved in the
19 | P a g e
Name: Dave Martin


churchs childrens ministry. Csinos (2011, p.36) says that researchers looking
to understand childrens spirituality should take a subjective, holistic and
anthropological approach because children struggle to express
themselves. Because of time limitations and limited resources I did not have
the same capability as Csinos to execute such a high scale research
project. Csinos applied a number of different research approaches over six
months whereas I focussed on one set of interviews within the church. I felt it
would be difficult to interpret the data as effectively if I had interviewed
children. Due to the subjective and emotive nature of the subject it would
have also been a more complicated process in regards to ethical
clearance procedures. For these reasons I decided that interviewing adults
would be the most advantageous option. Two of the interviews were with
people representing the senior leadership team; one with the churchs
childrens minister and two with parents of children at the church.
Names*
Position
Category
Overarching Question
Daniel
Associate Vicar
Senior Leadership
What is believed?
Paul
Curate
Senior Leadership
What is believed?
Walt
Childrens Minister
CHIP**
What is applied?
Tom
Parent (in Senior
Parent/ Senior
What is experienced?
Leadership)
Leadership
Parent (not in Senior
Parent
Kirsty
What is experienced?
Leadership)
*Names have been anonymised
**CHIP is the churchs childrens ministry title.
20 | P a g e
Name: Dave Martin


I recognised that the more sources of information that I had about children,
the more likely it was for me to see the childs perspective (Garbarino, et al,
1992, p.15). Each participant was specifically selected in accordance with
their position in the church. It was vital to ensure that the data was reliable
by selecting questions tailored to their individual roles. I conducted these
interviews adopting a semi-structured approach as this method is well
suited to the exploration of attitudes, values, beliefs and motives
(Richardson et al, 1965). Some questions were pre-prepared and brought a
focus to the subject whilst the improvised questions enabled me to engage
with the participants responses (Wengraf, 2001, p.3) in a conversational
way (Appendix 2-6). If the interviews had been fully structured the
participants might have given only directed responses, but not additional
information, whilst if the interviews had taken an unstructured approach
conversations might have lacked form.
Even though they are more effective in accurately studying childrens

spirituality, qualitative approaches can be affected by a researchers
personal bias (Csinos, 2011, p.36). Stalke (2010, p.164) states that all
researchers and their reports, especially those involved in qualitative
research, hold an unavoidable bias. I sought to minimise this as much as
possible by asking open, not leading questions. All of the participants were
shown Csinos spiritual styles framework (Appendix 1) but I intentionally
21 | P a g e
Name: Dave Martin


informed each participant of this model part way through the interviews so
not to colour their earlier responses.
The questions I asked in each interview were influenced by the information

from my literature review and therefore naturally held a bias from these
writings. However, the participants were completely free to engage with
these thoughts and perspectives however they chose. I also avoided
revealing my thoughts and opinions to the participants before or during the
interview to further minimise any bias.
After each recorded interview had finished I played back the audio
recording and fully transcribed the exact words that had been said
(Appendix 2-6). To add clarification to certain elements of the interviews
text interpretations that I inferred have been included in square brackets,
but these are purely subjective.
Data Analysis
Flick (2009, p.374) states that in qualitative research transcribed texts are
inevitably subject to interpretation and inference from the researcher. To
analyse the data from the interviews I identified five keywords or themes
through the coding process that could be consistently observed, I then
highlighted the significance of this information. Identifying and refining
gathered information in this way is a key part of the qualitative research
process (Schutt, 2011, p.328). I interpreted the data in this way and raised
22 | P a g e
Name: Dave Martin


areas I believed were most relevant, summarising any contrasting or

comparable viewpoints from the participants responses. I compared how
these points related to the literature review and noted other areas of
significance.
Ethics in research
Hammersley & Traianou (2012, p.16) describe ethics in research as what is
right or good and the determination of this in practice. In the context of this
research project it is the process that ensures participants are treated with
respect. I have therefore ensured that I strictly followed Staffordshire
Universitys ethical clearance procedures. Before I began my empirical
research I applied for the fast-track ethical clearance which was granted
on the 24th November 2014 without any revisions. (See appendix 7 and 8 for
the information and consent forms that I used in accordance with these
regulations at each interview.)
Before the interviews each participant was asked to read an information

sheet outlining the details of the interview process and to sign the consent
form (Appendix 7-8). The information sheet not only clarified the procedures
for the interview, but the reasons why it was taking place and the
participants rights to withdraw at any point. Additionally if a participant
had become distressed during the process I would sensitively have made a
decision as to whether a break should be given or if it was ethically
appropriate to proceed at all. The information sheet highlighted
23 | P a g e
Name: Dave Martin


participants would also have full access to my complete research findings

and were able to withdraw their contributions if they desired to do so at any
time. To further ensure good practice, once the interviews were transcribed
I emailed them to the participants to validate the data, this is called
member checking (Cohen et al, 2011, p.185) and gives participants the
capacity to determine and confirm the adequacy of the data.
Another important aspect to obtaining data ethically is confidentiality. As I

recorded everything that was said on electronic devices all recordings of
the interviews were moved immediately from my recording device after
each interview to my password protected computer, secured within a
locked room and destroyed after use (Appendix 8). No written notes during
the interviews were taken as I believed this would distract me from fully
engaging with the participants.
Once the interviews were transcribed (Appendix 2-6) the names of

participants, the names of the people the participants mentioned and any
reference to the church were anonymised.
As well as following ethical guidelines like this I also ensured that I
represented myself professionally and conducted myself in a calm and
non-invasive manner at all times. Kultgen (1988, p.3) highlights the
connection between professionalism and morality. Acting morally is vital if
the interviewer is to act in a professional manner. Location was also an
24 | P a g e
Name: Dave Martin


important ethical factor to consider. I felt it was appropriate to meet in a

place where the participant felt comfortable, but also that the location was
contextual to the subject in question. The participants wellbeing was the
highest priority to me, so after discussion with each of them, the interviews
were held within the churchs buildings.
Sampling and Generalisability

As most sampling in qualitative research involves purposive sampling to
some degree (Bryman, 2012, p.418) I intentionally sampled a variety of
people because of their involvement with the churchs childrens ministry. I
was able to undertake insider research in this project as I have been a part
of this church for the past year, ministering on the CHIP team and working
alongside all of the participants. Because of my prior context to this church
it inevitably makes an impact to the research process (Costley et al, 2010,
p.1). As I was specifically focusing on this particular churchs ministry I felt it
was appropriate that everyone not only was connected to this specific
congregation, but active within the church.
All participants were familiar with the childrens ministry at the church, are
practising Christians and are able to provide diverse insights from different
perspectives. As Daniel and Paul are the only two members of the churchs
senior leadership that oversee CHIP I felt they would be able to give insights
into this area from a wider church perspective. Although Walt is not in the
25 | P a g e
Name: Dave Martin


senior leadership team and although there are other childrens ministers
involved in the CHIP team he seemed the most suitable person to describe
the everyday happenings of CHIP.
I chose to interview two parents that have children at the specific CHIP
session I volunteer at. Csinos (2011, p.45) states that interviewing parents
gives the researcher valuable insight from expert witnesses of childrens
spiritual experiences. I intentionally chose one parent who isnt involved in
the churchs senior leadership and one who is because I wanted to see if
involvement in church contributes to the perspectives of the parents.
After agreeing to take part in my research the individuals gave verbal and
written consent and notified me that they were comfortable to talk openly
and in detail about the subject in relation to their church. From the data
that I gathered from the participants I was able to make general
assumptions about this particular churchs beliefs and practices concerning
childrens spirituality. However, because of the size and detail of my
sampling I was unable to generalise my findings outside of the church.
Validity and Reliability

For all kinds of research validity and reliability are key for the quality of the
findings (Yin, 2011, p.78). During the interview process the participants
physical and emotional states affected the information that they gave. I
26 | P a g e
Name: Dave Martin


was conscious to monitor their wellbeing during the interviews. If the

participants were unwell, tired or in any way less than able to execute the
task this would affect the validity of the results.
27 | P a g e
Name: Dave Martin


Research Presentation
In this section I will provide a summary of the data that I have gathered
from my interviews. Through interviewing various people at this church I
have gained a large amount of information. The transcriptions of these
interviews can be found in Appendix 2-6. From this data there are three
themes that I will focus on and various words connected to them:
1. Spirituality & Relationship

Children and adult spirituality are the same
Children express their spirituality in different ways
2. Church & Community

Family
Body
Discipleship
Taught
Parental Involvement
3. Spiritual Styles
The wider church
CHIPs ministry (present)
CHIPs ministry (future)
The wider church & CHIP
The following table identifies these areas in more detail and highlights
certain points that will be unpacked later.
28 | P a g e
Name: Dave Martin


Theme
Spirituality & Relationship
Children and adult
spirituality are the same
Reference
Children express their
spirituality in different
ways
Reference
Church & Community
Family
Participants
Daniel
Paul
Walt
Tom
Kirsty
15
9-10
9-12
7-10
127-132
235-243
75-77
81-84
58-59
38-42
16-20
Reference
Body
52
Reference
Discipleship
10-11
52
Reference
Taught
15-17
39-40
Reference
23-26
43-46
60-62
Reference
Spiritual Styles
The wider church: is
mostly
Reference
CHIPs ministry (present):
is mostly
Reference
CHIPs ministry (future):
should become more
Reference
The wider church &
CHIP: to integrate all
four styles
57-62
101-107
40-43
133-139
92-105
N/A
N/A
N/A
N/A
Emotioncentred
124
Wordcentred
126
Emotioncentred
111-113
Emotioncentred
163
Wordcentred
163-164
Wordcentred
60-61
Emotioncentred
62-63
Wordcentred
49-50
N/A
N/A
101-104
189-190
67-68
168
Reference
138-139
N/A
29 | P a g e
Name: Dave Martin


This table shows where each participant mentions the themes listed in the
first column and whether they are mentioned once or multiple times. The
references show where in the interviews this can be found.
Spirituality & Relationship.

The four participants who are employed by the church suggested that
spirituality is the same for adults as it is for children. Paul (9-10) said that he
does not believe that children are limited in this way at all. Walt (9-12)
perceived that some adults dont expect as much spiritual ability from
children but did not agree with this view. Tom also stated there was no
difference but suggested that adults have a tendency to associate
spirituality with intellectual ability and look down on children (7-10).

All participants indicated that children have the ability to express their
spirituality in multiple ways. Kirsty suggested that there were many right ways
for children to relate spiritually, indicating that each individual should be
open and free to engage in the ways natural to them (58-59). Daniel (127132), much like Walt (75-77) and Tom (81-84) said that the church should be
helping children to engage spiritually in ways suited to each one in order to
enhance their relationship with God. Paul also highlighted the importance
of engaging with children in the ways that they learn best, but added that
30 | P a g e
Name: Dave Martin


children can alternate between the ways in which they express themselves
each week (235-243).
Church & Community.

Family
Family was the most frequently used descriptive word by the participants
about this particular church. Together Paul, Walt and Tom used this word
thirteen times whilst Daniel and Kirsty did not. Paul described the church as
a family and body of Christ (51-52) as well as referring to specific familytargeted ministries (48-64). When asked how important the role of the whole
all-age church community is for a childs spiritual growth Walt spoke of the
importance of having a family community culture and compared his
church to a domestic household (38-42). To the same question Tom said
that ecclesiologically he recognised the church as a family of Gods
people made up of all ages and brings diversity, togetherness and life (1620).
Body
Both Daniel and Paul together referred to the church as a body of Christ
four times. Daniel stated that children are an important part of the body of
Christ (52-53) and when questioned if CHIPs ministry should try to reach out
to all children who adopt different spiritual styles he said yes, because its a
healthy way for the body of Christ to grow (153-154). Also referring to the
31 | P a g e
Name: Dave Martin


body of Christ Paul suggested that children need to know that they are
included in it (79-80) then directly after describes children and the whole
body as separate entities that should engage with each other (81-82).
Discipleship
Daniel and Paul mentioned the word discipleship multiple times whereas
Tom just mentioned it once. All participants who spoke about it are part of
the senior leadership team and suggested in some way that children should
be discipled within the church community. Paul emphasised the
importance of moving children along a process of discipleship to
encourage them to make a commitment to Jesus (37-41) alongside the
need for positive role models (103-110) whilst Daniel stated that the role of
the church is to disciple people, help them grow in faith, spirituality and
relationship with God (6-9). In addition to this, Toms comments resonated
with Paul and Daniels but he also expressed his desire for CHIP to go
deeper in their teachings, collaborate with parents more and highlighted
the timescale required for true discipleship (130-143).
Taught
Although taught appeared only three times across all of the interviews it
was regularly inferred by participants. When asked how Daniel would
describe childrens spirituality he referred to it as something that can be
taught in different ways (21-26) whilst Paul spoke of being taught as a part
of the churchs ministry for children (43-46). Walt took a more critical view,
32 | P a g e
Name: Dave Martin


stating that CHIPs ministry does a lot of word-based teaching and

questioned if this is because other people dont recognise that children can
engage spiritually in the same way as adults (60-66).
All participants mentioned or implied the importance of a connection
between childrens ministry and parents of children who attend CHIP.
Daniel (51-62), referring to all-age worship questioned how the church
could mentor and disciple its children alongside their parents, whilst Paul
(102-107) highlighted the need to create a church culture where children
have many positive role models around them, including parents. As well as
echoing Daniel and Pauls comments, Walt (40-43) emphasised the parents
responsibility to raise their children. As parents of children who attend CHIP
Tom and Kirsty both called the church to involve parents more in its
childrens ministry. During the interviews they said that they had no
knowledge of what happens in CHIP (Tom, 134-135; Kirsty, 92-94). Tom (138141) highlighted the limited contact time that the childrens ministry has
each week implying that it is impossible to disciple children in this time
without parental involvement, whereas Kirsty (104-105) stated that she
would like to have more contact and hear more about what goes on at
CHIP.
33 | P a g e
Name: Dave Martin


Spiritual Styles.
The wider church
Paul was the only participant to clarify which of Csinos spiritual styles was
associated most with this church. He believed that most people would
identify this church with the emotional-centred style because of the
churchs charismatic appeal (Paul, 111-114). Paul (141-149) and Daniel
(113) suggested that the symbol-centred approach was the least apparent
in the churchs wider ministry, but could identify a church congregation, St.
Quintus, that expressed it more than others. However, Daniel (117-118)
outlined that he associates the church running the Alpha course with a
word-centred approach. Like Daniel, Paul (118-119) spoke of the wider
churchs emphasis on teaching the word of God, whilst Walt (60-61)
identified that he recognised this trait strongly at CHIP. Daniel (119-123)
believed that none of the spiritual styles was most dominant for the church
as a whole, but that certain ministries emphasised each differently.
CHIPs ministry (present)

The participants employed by the church were evenly split in their opinions
on which spiritual style CHIP adopted the most. Daniel (124-126) and Paul
(156-164), who are both involved in the churchs senior leadership identified
most with the emotional-centred approach whilst Walt (60-61), who leads
CHIP sessions each week and Tom (49-50), whose children regularly attend
on Sundays, acknowledged the primary style to be a word-centred one.
34 | P a g e
Name: Dave Martin


Paul (119-123) believed that because the wider church adopts more of an
emotion-centred approach that this naturally transfers into the childrens
ministry too. Three of these participants made reference to the symbolcentred (Daniel, 113; Paul, 122) and action-centred (Daniel, 89-98; Paul,
119-122; Tom, 54-61) spiritual styles in their feedback but did not indicate
that they play a significant part in CHIPs current ministry. Daniel (124) stated
that CHIPs ministerial practice did not lend itself to symbol or action as
much as the other styles.
CHIPs ministry (future)

Daniel (126) and Paul (163-164) said they would like to see childrens ministry
become more word-centred in the future, however Walt (62-63) wanted it
to adopt more of an emotion-centred approach.
The wider church & CHIP

Daniel (101-104), Paul (189-190), Walt (67-68) and Tom (168) stated that they
want to integrate all four styles into both the wider churchs ministry and
CHIPs. Kirsty did not state otherwise, but did not comment.
35 | P a g e
Name: Dave Martin


Research Analysis
This next section will analyse the key findings of my research data
alongside the theory detailed in my literature review. I will compare and
contrast the information found in both sections and refer to sources and
interviews.
Spirituality and Relationship.

According to the data in my research presentation Daniel (15), Paul (9-10),
Walt (9-12) and Tom (7-10) all felt that there is no difference between how
children and adults engage spiritually. It is significant that these four are
employed by the church and arguably have greater familiarity with church
life than Kirsty does. Indeed Beckwith (2004, p.44) confirms their viewpoint
stating that children are as much spiritual beings as adults are. Ingersoll
(2014, p.167) claims that the perception that Walt (9-12) mentioned (that
children have are limited capacity to relate spiritually) comes from
development theories such as Fowlers (1981). Toms point (7-10) resonates
well with Harts (2006, p.163) that children are often looked down upon by
adults in how they express their spirituality until they reach teenage or adult
years.
36 | P a g e
Name: Dave Martin



Furthermore, each participant believes that children express their spirituality
in different ways. Because all of these participants regularly interact with
children at this church they all observe children demonstrating their
spirituality differently. It is because of this contributing factor that I believe
each participant arrived at their conclusions. Ratcliffe (2004, p.7) argues
that many definitions for childrens spirituality should be apparent through
specifically observing each child. I believe Csinos spiritual styles framework
(Bellous & Csinos, 2009, p.213-224; Csinos, 2011, p.48-69; 2013; Appendix 1)
offers a way of doing this. Kirsty said that it doesnt matter how children
engage spiritually, arguing that they should be free and open to choose
the ways that suits them best. Dawsons (2011, p.1-5) critique of Csinos
model complements Kirstys (58-59) views and looks beyond the boundaries
of his framework acknowledging the many differences children have in
their spiritual expressions.
Paul (235-243) implies that he believes the same as Beckwith, that as a

childs spiritual engagement progresses church leaders should be alert to
the different ways that God is connecting with them at particular moments.
Much like Csinos (2011, p.48) found through his research that each child has
their own unique ability to connect with God, Daniel (127-132), Walt (75-77)
and Tom (81-84) all argued that their church as a whole should be helping
each individual engage in the multiple spiritual ways appropriate to them.
37 | P a g e
Name: Dave Martin


However, Adams (2003, p.105-144) and Hart (2003, p.19-23) warned of the
lack of understanding that adults can have in how children engage
spiritually because they are less receptive to spirituality than children
(Chromey 2006, p.14). Also Ingersoll (2014, p.165) argues that many
churches fail to embrace new understandings of childrens spirituality and
promote largely adult-governed ministries which prevent younger
generations enhancing their relationship with God. It seems that both
theorists and participants here are communicating a need to develop the
most appropriate church cultures for spiritual growth for all its members
rather than outlining a fool proof way to go about it.
Church & Community.

Family
Family was the most frequently used word throughought my interviews in
reference to church or community and was said thirteen times by three
participants. This supports my perception that this church firmly sees its
community as a social unit where all ages coalesce together. Allen & Ross
(2012, p.270) say that the best place to experience Christianity is in
intergenerational spiritual communities where all ages learn from each
other in their pursuit of Christ. I believe this same family-focused
multigenerational culture was also depicted through Walts (38-42)
responses. He highlighted the value that all ages could bring to the church
family and compared the wider body to a domestic household. Csinos and
38 | P a g e
Name: Dave Martin


Beckwith (2013, p.144; ed. Yust, 2005, p.106) argue that churches need to
recognise the importance of raising intergenerational communities so that
the spiritual growth of children and adults can be nurtured. This, Westerhoff
(1976, p.54) says, is how churches become significant communities of faith.
It is clear to me that Paul (51-52) and Tom (16-20) also saw the church as a
family, but unlike Walt didnt go into as much detail. Although Csinos and
Beckwith (2013, p.154) believe this to be a good model of church they
advise that achieving this first requires faith communities to move away
from an us and them culture, which this church seems to be working
towards.
Body
Daniel and Paul were the only participants to refer to the phrase body of
Christ in their interviews (only four times). Although both body and family
share similarities, body is traditional church terminology, whereas family is
more modern and commonly understood in wider society. Westerhoff
(2012, p.52-53) describes the ideal faith community as one that is made up
of at least three generations interacting with each other. Indeed Daniel (5253) specifically spoke about the importance of including younger
generations in the body of Christ at this particular church. With this biblical
metaphor for inclusion in mind Paul, although generally very inclusive of
children, at one point referred to the whole body and the children of the
church in such a way that could be interpreted that they are somewhat
39 | P a g e
Name: Dave Martin


distinguishable from it (81-82). Although his words here seem to contracict

his wider attitudes, I trust that he does in fact recognise children as a part of
this churchs body. Having said this, the evidence shows that the way he
responded indicates the perception of an underlying mindset common
within church culture today. Beckwith (2010, p.142) cautions church leaders
who are concerned with nurturing the spiritual formation of children to
question if their ministries are in line with Gods ideal of a community of faith.
Discipleship
Daniel (15-17), Paul (39-40) and Tom (138-139) all referred to discipleship
multiple times, communicating this biblical relationship between student
and teacher. This suggests to me that the wider church that they represent
through the senior leadership team is passionate about guiding individuals
towards Jesus. They suggested in their feedback that children should be
discipled within the church community. Adams (2008, p.17) states that
adults should look to enable children to find their spiritual voice within the
church community and Csinos and Beckwith (2013, p.37) argue that the
main focus of childrens ministry is to walk with children on their spiritual
journey so that they may live like Jesus as disciples of Christ. With this in mind
Paul emphasised the importance of discipling children towards a
commitment to Jesus (37-41) alongside positive role models (103-110).
Although Csinos and Beckwith believe that adults should come alongside
children during their spiritual journey and discipleship, they advise adults not
40 | P a g e
Name: Dave Martin


to force them to fully explain their spiritual experiences when they occur as
this takes away from their mysterious and wondrous union with God (Csinos
& Beckwith, 2013, p.50). Daniel (15-17) echoed Pauls views that it was the
role of the church to disciple people, although Tom agreed he critiqued the
childrens ministry by urging them to go deeper in their teachings and to
join up more with parents whilst highlighting the timescale required for true
discipleship (130-143). From this I can infer that all of these participants feel
called in some way to contribute towards the discipleship of the children at
this church.
Taught
Although taught only appeared three times by three people it was
inferred many times by Daniel, Paul and Walt. I believe this speaks volumes
about the character of this church and how it seeks to develop children
spiritually. Daniel referred to spirituality as something that can be taught in a
number of different ways (21-26). Offering a completely different
perspective, Csinos and Beckwith (2013, p.41) state that spirituality is more
about the awareness of God rather than what is understood of Him. Paul
(43-46) mentioned that teaching is a part of the churchs ministry for
children, whilst Walt (60-66) questioned if the childrens ministry in the
church was more teaching-led because other people believe that children
are unable to engage as spiritually as adults. Walts words here describe an
underlying belief that he perceives in church ministry not necessarily
41 | P a g e
Name: Dave Martin


specific to this church, but does question why the childrens ministry
operates the way it does.
All participants referred to parental involvement with regard to the churchs
childrens ministry. This suggests that this is an important factor for the senior
leadership team, the childrens ministry team and parents to consider.
Joiner (2009, p.84) states that parents are the greatest influencers on a
childs relationship with God before anyone else. He says that the average
church spends considerably less time with children each year than parents
do (Joiner, 2009, p.87-88) and that these parents are rarely contacted to
discuss their role in nurturing their childrens spirituality alonside the churchs
(Joiner, 2009, p.89). Daniel (51-62), Paul (102-107) and Walt (40-43) all
seemed to be looking towards ways of integrating parents more in the
childrens ministry, whilst the parents, Tom (138-141) and Kirsty (104-105),
were very much longing for this involvement. Also, Daniel, Paul and Walt all
recognise the importance of parental involvement in CHIP, but werent
able to articulate how parents could add value in this way.
Spiritual Styles
Feedback from the majority of the participants was that the two main
spiritual styles adopted by the churchs childrens ministry were wordcentred and emotion-centred (Daniel, 124; Paul, 163; Walt, 60-61; Tom, 49-
42 | P a g e
Name: Dave Martin


50). Those who believed that CHIP was more word-centred wanted it to
become more emotion-centred (Tom, 62-63), whereas those who identified
the childrens ministry most with the emotion-centred style desired to see it
take a more word-centred approach (Daniel, 126; Paul, 163-164). For
someone who does not regulally attend CHIP sessions on a Sunday and
who believes the wider church adopt an emotion-centred approach, like
Paul, it would seem logical to identify CHIP also in this way (Paul, 150-151). I
believe these participants were influenced towards these styles by the
wider churchs charismatic and educative character. Both Daniel and Paul,
who oversee CHIP within the senior leadership, had an entirely different
perspective from Walt, who works directly with the children each week. It
can be inferred that to some degree there is a disconnection between
common belief and practice within the church.
Although Csinos (2013) believes that church leaders should avoid classifying
one particular spiritual style as better than the rest he says that a healthy
spirituality should consist of a balance of all four. It seems that the reason
that this church does not equally demonstrate all four styles could be either
that certain styles are considered more valuable than others or that these
will be more appropriate for the congregation. Interestingly, all of the
particpants who responded also suggested that they wanted to see their
church and specifically their childrens ministry integrate all four of Csinos
43 | P a g e
Name: Dave Martin


spiritual styles into their ministry in the future (Daniel, 101-104; Paul, 189-190;
Walt, 67-68; Tom; 168).
44 | P a g e
Name: Dave Martin


Conclusion
Throughout this dissertation I have gathered theoretical information about
the subject of childrens spirituality, conducted my own research and then
highlighted comparisons between the two. This final section will summarise
my findings in this research project and include my own recommendations
for future practice regarding childrens ministry at this particular church in
London.
Through undertaking this research project I have found that there is often
dissonance between what is believed and what is practised with regard to
childrens spirituality. There is sufficient evidence to suggest that children are
just as capable of expressing spiritually as adults, but they are often
misunderstood or looked down upon because of their age or perceived
ability. Spirituality, then, is a natural inbuilt capability that everyone holds
which enables individuals to connect with God through a variety of
different means. From the results of this research project it can be
understood that this church in London not only believes that both adults
and children are able to have spiritual relationships with God but that they
can express themselves in a number of different ways.
With this in mind it is vital that this church looks to create the best possible
ministerial environment to enhance every individuals relationship with God.
45 | P a g e
Name: Dave Martin


It is clear that this church identifies itself as a family and body of Christ with a
particular interest in discipling and teaching its worshippers. In
acknowledgment of these character traits it is also valuable to address the
call for a more cohesive childrens ministry that lends itself to facilitate each
individuals experience of God, as well as the knowledge of Him.
If this church acknowledges that childrens and adults spirituality are the
same then I would suggest that it starts creating more cultures where both
age groups can learn and grow together. It seems that this church is
already doing this through all age services and specific family focused
ministries. However, maybe this church will question whether every
individual has the space to connect with God in the ways personal to them
in these environments. Developing a common language of what the
church believes about spirituality will help each individual understand their
relationship with God more effectively and how they engage at church.
From paying close attention to Csinos spiritual styles model it is clear that
this church can detect particular characteristics from this framework in their
own ministries. It is interesting that although the participants involved in my
research couldnt agree on which one style their church and childrens
ministry embraced the most, they only identified with the emotion-centred
and word-centred approaches. Although some of the participants referred
to elements of their church ministry where they demonstrate symbol-
46 | P a g e
Name: Dave Martin


centred and action-centred attitudes it seems they are not as widely

recognised. I would recommend that as the majority of the participants
suggested that they wanted to see a more holistic childrens ministry that
adopts all four styles that the senior leadership and CHIP team reflect
together on any practical ways of doing this in the future, with a specific
focus on symbol and action.
I believe that if this church wants to identify with the word family then it
should address how well its members unite within its body. As the theorists
in these writings suggest, intergenerational faith communities that go out of
their way to include, equip and nurture each individuals walk with God
demonstrate the highest quality church culture. It seems there is a clear
desire from the parents of the church to work more collaberatively within
the childrens ministry for their childrens benefit. However, I would argue
that their involvement would also benefit the wider community and their
own spiritual journey. I feel it is imperative that this church at this transitional
time looks beyond recruiting volunteers but instead reaches out to parents
and communicates the value that they can bring to CHIPs already
valuable ministry. Doing this would strengthen the churchs ability to disciple
its children on their spiritual journey, openly recognise the importance of
engaging fully with families and inspire new generations into flourishing
Godly communities.
47 | P a g e
Name: Dave Martin


I believe that my research project has led to further questions on how

spirituality is understood and practised at this church. Although the
participants involved in this research project have provided insight into
what this church believes in relation to spirituality, church and the ways in
which people engage with God, I am conscious that I have not heard from
the wider church community. As a body of Christ I believe all people within
it should have the opportunity to share their views and beliefs. With this in
mind I would encourage the senior leadership to conduct a more extensive
review internally to gain further insight into the specifics of its ministry on the
subject of childrens spirituality. It would be valuable to find out how many
children in this church are more word-, emotion-, symbol- or action-centred
in their relationships with Jesus. Once this information has been gathered I
would then suggest the church looks into ways that it can adjust its ministries
to cater for each individuals spiritual needs.
48 | P a g e
Name: Dave Martin


Bibliography
Adams, K (2003). Childrens dreams: an exploration of Jungs concept
of big dreams. International Journal of Childrens Spirituality. 8 (2).
p.105-114.
Adams, K et al (2008). The Spiritual Dimension of Childhood. London,
UK. Jessica Kingsley Publishers.
Allen, H & Ross, C (2012). Intergenerational Christian Formation:
Bringing the Whole Church Together in Ministry, Community and
Worship. Madison, USA. IVP Academic.
Beckwith, I (2004). Postmodern Childrens Ministry: Ministry to Children
in the 21st Century Church. Michigan, USA. Zondervan.
Beckwith, I (2010). Formational Childrens Ministry: Shaping children
using story, ritual, and relationship. Michigan, USA. Baker Books.
Bellous, J & Csinos, D (2009). Spiritual styles: creating an environment
to nurture spiritual wholeness. International Journal of Childrens
Spirituality. [Online]. 14 (3). p.213-224. Available from:
http://www.tandfonline.com.ezproxy.staffs.ac.uk/doi/pdf/10.1080/13
644360903086471. [Accessed: 10/01/15].
Briggs Myers, I (1995). Gifts Differing: Understanding Personality Type.
Reprint Edition. California, USA. Davies-Black Publishing.
Bryman, A (2012). Social Research Methodology. 4th Edition. New
York, USA. Oxford University Press.
Castellan, C (2010). Quantitative and Qualitative Research: A View
for Clarity. International Journal of Education. [Online]. 2 (2). p.1-14.
Available from:
http://macrothink.org/journal/index.php/ije/article/viewFile/446/361
[Accessed 24/03/15].
Cavalletti, S (1992). The Religious Potential of the Child. Chicago, USA.
Catechesis of the Good Shepherd Publications.
Chromey, R (2006). Not of This World. In: Jutila, et al (eds). Children's
Ministry in the 21st Century: The Encyclopedia of Practical Ideas.
Colorado, USA. Group Publishing.
49 | P a g e
Name: Dave Martin


Cohen et al (2011). Research Methods in Education. 7th Edition. New

York, USA. Routledge.
Coles, R (1991). The Spiritual Life of Children. Reprint Edition.
Massachusetts, USA. Mariner Books.
Costley, C et al (2010). Doing Work Based Research: Approaches to
Enquiry for Insider Researchers. California, USA. SAGE Publications.
Creswell, J (2013). Research Design: Qualitative, Quantitative, and
Mixed Methods Approaches. 4th Edition. California, USA. SAGE
Publications.
Csinos, D & Beckwith, I (2013). Children's Ministry in the way of Jesus.
Wisconsin, USA. IVP Books.
Csinos, D (2011). Childrens Ministry That Fits: Beyond One-Size-Fits-All
Approaches to Nurturing Childrens Spirituality. Oregon, USA. Wipf and
Stock Publishers.
Csinos, D (2013). The Spiritual Styles of Children. [Online Video].
January 30th 2013. Available from:
https://www.youtube.com/watch?v=wva1VkFU9BE. [Accessed
09/01/2015].
Dawson, K (2011). Review: Childrens Ministry that Fits: Beyond OneSize-Fits-All Approaches to Nurturing Childrens Spirituality. Journal of
Childhood and Religion. 2 (1). p.1-5.
Douglas, J. D (1990). The New Greek English Interlinear New
Testament. Illinois, USA. Tyndale House Publishers, Inc.
Douglas, M (2003). Natural Symbols: Explorations in Cosmology. 3rd
Edition. London, UK. Routledge.
Flick, U (2009). An Introduction to Qualitative Research. 4th Edition.
California, USA. SAGE Publications.
Fowler, J (1981). Stages of Faith: The Psychology of Human
Development and the Quest for Meaning. California, USA. Harper &
Row.
Garbarino, J et al (1992). What Children Can Tell Us: Eliciting,
Interpreting, and Evaluating Critical Information from Children.
California, USA. Jossey-Bass.
50 | P a g e
Name: Dave Martin


Gardener, H (1993). Multiple Intelligences: The Theory in Practice. New

York, USA. Basic Books.
Goddard, W & Melville, S (2004). Research Methodology: An
Introduction. 2nd Edition. Claremonte, South Africa. Juta Academic.
Hammersley, M & Traianou, A (2012). Ethics in Qualitative Research:
Controversies and Contexts. California, USA. SAGE Publications.
Hart, T (2003). The Secret Spiritual World of Children. Hawaii, USA. Inner
Ocean Publishing Inc.
Hart, T (2006). Spiritual Experiences and Capacities of Children and
Youth. In: Roehlkepartain, C., King, P., Wangener, L. and Benson, P.
(eds). The Handbook of Spiritual Development in Childhood and
Adolescence., edited by, 163178. California, USA. Sage Publishers.
Hassall, R & Lane, P (2008). Top Tips on Encouraging faith to grow.
Milton Keynes, UK. Scripture Union Publishing.
Hay, D & Nye, R (2006). The Spirit of the Child. Revised Edition. London,
UK. Jessica Kingsley Pub.
Hood, R et al (2009). The Psychology of Religion. 4th Edition. New York,
USA. The Guilford Press.
Hyde, B (2008). Children and Spirituality: Searching for meaning and
connectedness. London, UK. Jessica Kingsley Publishers.
Hyde, B et al (2014). The deconstruction and social (re)construction of
spirituality. International Journal of Children's Spirituality. [Online]. 19
(1). p.1-3. Available from:
64436X.2014.900252 [Accessed: 02/01/15].
Infed (2008). Howard Gardner, multiple intelligences and education.
[Online]. Available from: http://infed.org/mobi/howard-gardnermultiple-intelligences-and-education/. [Accessed: 06/02/2015].
Ingersoll, H (2014). Making room: a place for childrens spirituality in
the Christian church. International Journal of Childrens Spirituality.
[Online]. 19( 34). p.164178. Available from:
64436X.2014.979774. [Accessed: 08/01/15].
51 | P a g e
Name: Dave Martin


Joiner, R (2009). Think Orange: Imagine the Impact When Church and
Family Collide. Eastbourne, UK. David C Cook Distribution.
Kultgen, J (1988). Ethics and Professionalism. Pennsylvania, USA.
University Pennsylvania Press.
May, S et al (2005). Children Matter: Celebrating Their Place in the
Church, Family and Community. Cambridge, UK. William B. Eerdmans
Publishing Company.
McGrath, A (1999). Christian Spirituality: An Introduction. New Jersey,
USA. Wiley-Blackwell Publishing.
Nye, R (2004). Christian Perspectives on Childrens Spirituality: Social
Science Contributions? In: Ratcliffe, D (ed). Childrens Spirituality:
Christian Perspectives, Spirituality and Applications. Oregon, USA.
Cascade Books.
Nye, R (2009). Childrens Spirituality: What it is and why it matters.
London, UK. Church House Publishing.
Nye, R. (1999). Relational Consciousness and the Spiritual Lives of
Children: Convergence with Childrens Theory of Mind? In: Reich, H.K.,
Oser. F.K. and Scarlett, G.W. (eds). Psychological Studies on Spiritual
and Religious Development, Being Human: The Case of Religion
Volume 2. Lengerich, Germany. PABST.
Patton, M (2015). Qualitative Research & Evaluation Methods:
Integrating Theory and Practice. 4th Edition. California, USA. SAGE
Publications.
Ratcliffe, D (ed) (2004). Childrens Spirituality: Christian Perspectives,
Spirituality and Applications. Oregon, USA. Cascade Books.
Richardson, SA et al (1965). Interviewing. New York, USA. Basic Books.
Schutt, R (2011). Investigating the Social World: The Process and
Practice of Research. 7th Edition. California, USA. SAGE Publications.
Spilka, B (1993). Spirituality: Problems and directions in operationalizing
a fuzzy concept. In American Psychological Association Conference.
Toronto, Canada. August 23rd 1993.
Stake, R (2010). Qualitative Research: Studying How Things Work. New
York, USA. The Guilford Press.
52 | P a g e
Name: Dave Martin


Tanqueray, A (1930). The Spiritual Life: A Treatise on Ascetical and

Mystical Theology. 2nd Revised Edition. Tournai, Belgium. Society of St.
John the Evangelist / Descle & Co.
Tanqueray, A (2013). The Spiritual Life: A Treatise on Ascetical and
Mystical Theology. 2nd Revised Edition. North Carolina, USA. TAN
Books.
Wengraf, T (2001). Qualitative Research Interviewing: Biographic
Narrative and Semi-Structured Methods. California, USA. SAGE
Publications.
Westerhoff, J (1976). Will Our Children Have Faith? New York, USA.
Harper and Row.
Westerhoff, J (2012). Will Our Children Have Faith? Third Revised
Edition. New York, USA. Morehouse Publishing.
Yin, R (2011). Qualitative Research from Start to Finish. New York, USA.
The Guildford Press.
Yust, K (ed) (2005). Nurturing Child and Adolescent Spirituality:
Perspectives from the World's Religious Traditions. Maryland, USA.
Rowman & Littlefield Publishers.
Zinnbauer, B (1997). Unfuzzying the Fuzzy. Journal for the Scientific
Study of Religion. [Online]. 36 (4). p.549-564. Available from:
http://www.psychology.hku.hk/ftbcstudies/refbase/docs/zinnbauer/1
997/34_Zinnbauer_etal1997.pdf [Accessed: 02/01/15].
53 | P a g e
Name: Dave Martin


Appendices
Appendix 1: David Csinos Four Spiritual Styles of Children.
Included here are Csinos condensed words which he spoke at a seminar
during the CECE Conference in 2012. He specifically refers to his theoretical
framework that looks to understand and nurture childrens spirituality, as
can be found in Csinos seminar The Spiritual Styles of Children (2013).
Word-centred
People who associate with this style use words to make sense of the world
around them and how they experience God. For them words need to be in
the right order and in the right relationship to whatever is being referred to.
Faith formation is about increasing knowledge, studying scripture and
learning as much as they can about matters of faith. They define a strong
faith alongside appropriate theology. Written and spoken words matter.
Generally, word-centred people know God when they know about God.
Spiritual goal: conceptual clarity about matters of theology, faith and God.
Emotion-centred
Feelings and emotion are at the core of these individuals spiritual lives.
Faith is expressed by possessing deep emotions. Emotions are seen as ways
of connecting with God. Arts are vital, especially expressions of music,
dance and drama. Through these means they connect themselves with
God. They usually find great significance in musical worship. Oral witness
and testimony are also valuable to them because they are important in
expressing their emotions whilst understanding the feelings of others. Wordcentred people might look at emotion-centred people and say, they need
to know what they believe. Emotion-centred people might look back at
word-centred people and argue that they need to feel what they believe.
Spiritual goal: is personal renewal.
54 | P a g e
Name: Dave Martin


Symbol-centred
Focusing on symbolism, metaphor and images, people who respond with
this approach view God as a mystery that cannot fully be known. God is
more sensed than spoken or felt. For them, God can be identified through
symbols and rituals, but not explained. Sensing God by their surroundings,
symbol-centred people value stillness and silence and solitude. This
approach is virtually opposite to word-centred spirituality.
Spiritual goal: union with the transcendent God.
Action-centred
This approach focuses on making a difference in the world. People who
relate to this style are usually more inclined to do something rather than talk
about it. Prayer is a lived experience rather than spoken one. These people
nurture their spiritual lives when they are standing up for unjust or harmful
situations in the world. They have a zealous passion and are often
misunderstood by people who don't see it their way. Words matter less than
actions and they press on in their quest for peace in the world to bring
wholeness to a broken world.
Spiritual goal: to challenge unjust systems in the world
55 | P a g e
Name: Dave Martin


Appendix 2: An interview with Daniel
Senior Leadership: What is believed?

Participant Profile: Daniel is the associate minister of this church in London.
He has been involved in this particular church community for over 10 years.
Alongside Paul he has oversight of the childrens (CHIP) and youth ministries.
At the point when this dissertation was written Daniel made the researcher
aware that the churchs childrens ministry is at a transitional point and is
undergoing a review of practice. He recognises that improvements can be
made to the childrens ministry and is looking ahead at how they can
better practise.
Relevant Information: The following questions and responses are the exact
words that were spoken during this interview. There are some sections within
the participants responses that are in square brackets, this is additional
information that the researcher has inferred to add clarity or context to the
surrounding text. Once the participant finished answering question 4 the
interviewer handed them a piece of paper that explains David Csinos
spiritual styles model (Appendix 1). This was done at this point to avoid
putting a bias on the participants responses to earlier questions and to
prepare them for the following questions that referred to this framework. The
descriptive name of the whole church will be referred to as this church in
London and particular congregations within the whole church will be
referred to as St. Barnabas, St. Oliver and St. Quintus. The descriptive name
of the childrens ministry will be referred to as CHIP. The names of all
individuals involved and mentioned have been anonymised.
1. From a Christian perspective, how do you as a church leader

at this church in London understand the word 'spirituality'?
1
2
3
4
5
6
7
8
9
10
11
12
13
14
Our role as a church is to equip the saints for works of service, and as part of
that we want to be really sure that were helping people explore questions
that they have in their lives; spiritual questions. And a part of that I suppose
we do through Alpha, providing a safe space where people can come
and explore both the questions that they have and to try and find answers
for themselves, but in the context of a small group. And beyond that, the
role of the church is to help people grow in their faith and to explore for
them what does it mean spiritually to be engaging in a relationship with
Jesus. And through that of course, discipleship, helping them discern what
are their gifts, how do they communicate with Jesus, prayer, and what it
means to engage as the body, the body of Christ; the community that is
the church. And I suppose to develop spiritually is touching on all of these
areas, that theyre able to engage more in that relationship with Jesus
fundamentally.
56 | P a g e
Name: Dave Martin


2. How then would you describe children's spirituality?

15
16
17
18
19
20
21
22
23
24
25
26
Well interestingly I dont actually see a difference. I suppose in a similar way

that discipleship begins with evangelism. I think this whole path of
discipleship begins at the early stages. So Im a father of three, our youngest
is three years old, and I feel as much of a responsibility to disciple our three
year old to someone who is leading a connect group [the churchs small
group ministry] at the church, even the other clergy that I have oversight of
here. So in that sense the way that we teach is going to be different, but
the fundamental approach to how we help the children engage with some
of these questions that they are asking helping them explore about Jesus,
about scriptures and about how that faith is sort of worked out in their lives is
a similar dynamic to the one for adults, but obviously its kind of applied or
taught in a different way.
3. How is children's spirituality nourished at this church in London?

27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
We are at a bit of a transitory period where, I mean the church has grown
hugely over the last I mean Ive been here over the last six years,
probably over the last ten years in particular. And as a result, obviously the
childrens work has really expanded as well. The majority of the contact
that we have with the children is of course on the Sundays. So we at the
moment are looking at how we can grow and expand on what we are
offering on a Sunday to our children. So some of it is through the childrens
ministry and the childrens work that we offer through their groups, through
how we teach them, how we help them engage with worship, how we help
provide a place for them to ask the questions as well as for input to be
given to them. I think also, through the broader sense of how were doing
church full stop. So, at what point are we engaging all ages, all ages in the
teaching, how are we doing all ages services. I have a long list of questions
and I suppose in part weve come from a place where we have done
things in a certain way for the last ten years and I think as I mentioned to
you [referring to the interviewer] were going through a review at the
moment, we really want to seek as to how we need to strengthen the role
of childrens ministry in the church going forward. And thats something I am
passionate about, partly because Im a father and partly because I care
deeply about these young people and how theyre fed and are growing in
their faith because they are going to be leaders of the church in the future.
4. How important is the role of the whole all age church

community for a child's spiritual growth? Why?
48
49
50
Well I think it is really important because I know this in my life, a personal

reflection, but one way in which our children learn in their faith is through
seeing my wife and myself engage in prayer, reading the Bible, discussing
Name: Dave Martin

51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75

over the dinner table and in worship as adults. So I think, all age worship, all
age services are key because actually children are an important part of the
body of Christ. And so we continue this way to balance all of us being
together, but also acknowledging the way that adults, children learn are
different, the way that they engage are different, so its fascinating looking
round different churches, reading different books, trying to understand how
you do this well. And Id be the first to say that we dont get this right. But
were continually asking these questions of; what elements do we need to
do together, what elements do we do separately and how often do we
bring everyone together versus having the children on their own in their own
groups. And how do we help mentor and disciple the children. And not just
the relationship between them and their parents but more broadly in terms
of the volunteers that help are helping in the childrens ministry, the staff
who work for the childrens ministry and beyond that we have this huge raft
of gifted, mature members of the congregation, how are we helping them,
sow into these young people so that they grow in their faith. Oh, just one
last thing Dave [referring to the interviewer], on all age worship, one of the
great joys is the morning services at one of our church congregations,
watching the adults engage in all age worship and you see that there is
something about all of us that when we throw away our inhibitions and our
pride and our sort of sense of self importance, and were all engaging with
the children in those actions, people love to get involved. You know so I
think its along the lines of what Jesus talked about, about what it means to
be childlike in our faith. And it is putting to one side those things that we as
adults struggle to let go of.
David Csinos spiritual styles model (Appendix 1) is shown to the participant.
5. Taking Csinos' spiritual styles model, how does this framework

relate to CHIP's ministerial practice?
76
In other words which of these elements are more prominent?

Or how in any way does it compare, or does it completely contrast, and
your thoughts around that really
77
78
79
80
81
82
83
84
85
86
So I think just in reference to the slightly transitory nature of the ministry, I

think weve come from one place and I think we are heading to a slightly
different place. I think we possibly havent been word-centred enough; is
my feeling. In part I think and again a bit more personal; I see with our
children as I describe to them some of the stories in scripture, you know their
eyes widen and they come alive and its an amazing way for them to
engage in the narrative of Gods word. And so I think this is an area, that
being word-centred we could strengthen and increase. I mean, these are
not in order but, symbol centred; we dont really do much of that. Probably
because of our tradition I suppose, as a church. It is interesting even down
58 | P a g e
Name: Dave Martin

87
88
89
90
91
92

to how the children do or dont engage in communion for example. And

Im sort of conscious of that. How do we help them to understand a little bit
more about the Eucharist in particular? Action-centred we yeah, in terms
of actually being involved in mission the children dont do much of this,
particularly at the younger stages. Theyre encouraged to pray, but thats
about it
I think you can take action to mean something extreme like missional or it
can be in the small ways like through the act of giving or generosity
93
94
95
96
97
98
99
100
101
102
103
104
So we do do a bit of that actually. We get the children to give gifts to in

the autumn term they are involved in, sort of, wrap up presents and give
them to the families that are in need. So I think there is more we can do
there, but they are in part being helped to understand that, you know,
theres a wider world out there; a world that is needy. And that we as
Christians have a part to play, loving those around us through our actions.
Emotion-centred, I think, well, theres probably quite a lot of this. So
obviously the all age service had a lot of worship in it, music, drama, so its
probably where weve come from in part. And I wonder whether its the
challenge for us is just addressing that balance so were feeding them in a
sort of more balanced way in these areas rather than particular orientations
towards one.
So are you saying that the emotional one is the most dominant throughout
the whole church, or is it that the emotional one is more dominant in certain
ministries?
105
So I was thinking more for the childrens ministry

So more for the childrens ministry
106
107
108
109
110
111
112
I think so yeah; so all of those reflections are relating to the childrens

ministry. I think in terms of a broader church were probably a bit more
balanced, and thats where I think we need to be thinking about, where
have we come from, where are we going and where are we going in terms
of the childrens ministry. Because I suspect that the balance that I think
more sort of appropriately reflected in the wider church amongst all the
age groups is not necessarily the case with the children.
Which one [spiritual styles] would you say is most dominant for the whole of
the church? I guess because you have different churches with different
characters, for example St. Quintus
113
114
115
St. Quintus is more symbol-centred. Actually its quite a hard one because if
you just think about how we divide our time in our services, theres quite a
lot of worship, but theres also a sermon, preached on the word. If you look
59 | P a g e
Name: Dave Martin

116
117
118

at the ministries across the church we do quite a lot in the area of mission,
social transformation, but were also word-centred, in part through Alpha I
suppose; which is all around scripture.
So its not that the church has a more dominant spiritual style? Its that at
different sections of the church ministry (childrens, adult, families etc) you
can experience a different emphasis on these spiritual styles.
119
120
121
122
123
Yeah I think thats right. I suppose the aim is that across all of the ministries
and all the age groups that we have a healthy balance. And some
ministries inevitably will have an orientation towards one of these over the
others. But I personally think that for the childrens work it would be good to
have a little bit more balance
So the childrens ministry at the moment associates most with the emotional
centred approach?
124
125
126
I think it is. Thats my sense. Yeah its certainly not action or symbol. And I
think we all feel that actually there is a lot more wed like to do in terms of
helping it be a little bit more word-centred.
6. How, if at all does Csinos' model help develop an

understanding of how children engage spiritually?
[This question was not asked as the interviewer believed it had already
been covered in previous questions]
7. What are the advantages of this model?

127
128
129
130
131
132
It is that sense of making sure we are helping people engage in a way that
enhances their relationship with the Lord, because we are all very different,
and some people will be more word-centred; others are more emotioncentred etcetera. So actually its a really healthy check of are we helping
people in a way that enables them to connect with the Lord in a way that is
right for them; which I think is a very healthy thing.
8. What are the limitations of this model?

133
134
135
136
137
138
139
Well I think with all of the models its not quite as simple as four boxes and
were all a melting pot of all four. Therefore as a church were a melting pot
of all four. And I suppose inevitably and as I was reading through these
[referring to the piece of paper that was given to the participant explaining
Csinos spiritual styles model] I think about the Anglican church or even the
wide church, you could probably box certain churches and certain
denominations into one of these four that would have more of a slant
60 | P a g e
Name: Dave Martin

140
141
142

towards one or the other. So, its a little bit like a new sort of character
assessment and I suppose weve got to be careful that we dont
categorise.
So its almost like a stereotype or a caricature image of what a church
might look like?
143
144
Exactly, but I think the positive side is that it is more it helps a healthy
balance in terms of how we minister to the children.
9. Should CHIP's ministry try to reach out to all children who

adopt different styles? If so, why?
145
146
147
148
149
150
151
152
153
154
I mean the answer is probably yes we should because if we want to help

children engage their faith and grow in their faith then because we are all
different then its important that we do engage this. The challenge is what
does this look like in practice? And I suppose particularly when were
thinking about the time we have with the children on a Sunday morning its
about how do we balance all of that, that desire to want to encompass all
of those four areas, this model with the reality of who we are as a church
and the opportunities that the children have during that relatively short
time. But I think the answer has to be a yes, because its a healthy way to
see the body of Christ grow.
Do you have any other comments that you would like to share?
155
No, I think thats it really. Thank you.
61 | P a g e
Name: Dave Martin

Question
1
7
8
10
From a Christian perspective,

how do you as a church
leader at this church in
London understand the word
spirituality?
How then would you describe
childrens spirituality?
How is childrens spirituality

nourished at this church in
London?
How important is the role of
the whole all age church
community for a childs
spiritual growth? Why?
Taking Csinos spiritual styles
model, how does this
framework relate to CHIPs
ministerial practice?
How, if at all does Csinos
model help develop an
understanding of how
children engage spiritually?
What are the advantages of
this model?
What are the limitations of this
model?
Should CHIPs ministry try to

reach out to all children who
adopt different styles? If so,
why?
N/A
Do you have any other
comments that you would like
to share?

Key Points in Response
Reference
The role of the church is to help people grow in

their faith and to explore for them what does it
mean spiritually to be engaging in a relationship
with Jesus.
Well interestingly I dont actually see a
difference. I suppose in a similar way that
discipleship begins with evangelism. I think this
whole path of discipleship begins at the early
stages.
Were going through a review at the moment,
we really want to seek as to how we need to
strengthen the role of childrens ministry in the
church going forward.
I think it is really important All age worship, all
age services are key because actually children
are an important part of the body of Christ.
The aim is that across all of the ministries and all
the age groups that we have a healthy
balance. And some ministries will have an
orientation towards one of these.
N/A
15-17
32-34
48-53
119-121
N/A
Its a really healthy check of are we helping

people in a way that enables them to connect
with the Lord in a way that is right for them.
You could probably box certain churches and
certain denominations into one of these four
So, its a bit like a new sort of character
assessment and I suppose weve got to be
careful that we dont categorise.
Yes we should because if we want to help
children engage their faith and grow in their
faith then because we are all different then its
important that we do engage this.
N/A
N/A
6-9
130-132
138-142
145-147
N/A
N/A
62 | P a g e
Name: Dave Martin


Appendix 3: An interview with Paul
Senior Leadership: What is believed?

Participant Profile: Paul is a curate at this church in London. He has a
number of different responsibilities within the church community. As well as
preaching to church congregations at all of the church sites he also
oversees childrens and youth provisions alongside Daniel.
1. From a Christian perspective, how do you as a church leader

at this church in London understand the word 'spirituality'?
1
2
3
4
5
6
7
8
Spirituality is, I think, from a Christian perspective, is our ability to engage

with God and growing our capacity to do that and to understand him, in
terms of a relationship, not just a concept. In wider terms people would
mean spirituality as something, you know, anything that connecting to
something that is other than. You know they wouldnt necessarily tell me
that is God or Jesus. From my perspective as a church leader here it would
definitely be that ability to, you know, to develop, provoke, stretch and
understand our capacity to know God.

9
10
11
12
13
Exactly the same, I dont think children are limited in that sense. In that
sense it would be exactly the same and their capacity to connect with God
and their own understanding of that; which obviously looks different
according to their age and ability to understand, but I dont see any
difference in terms of what we might expect a child to comprehend or
63 | P a g e
Name: Dave Martin

14
15

grow into in terms of spirituality. I think some children can be incredibly

spiritual.

16
17
18
19
20
Ok, so, we do wider kind of larger scale events. So, were quite eventsbased as a church. So theres a lot of programmes and systems in place.
Now within that we are trying to build more and more one-to-one stuff and
development. When you talk about children are you talking about under
elevens?
Yes, so what youd consider youth here; the younger age from that
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
In a sense we do a load of events that help regulate, or give a picture of a

Christian year. So therell be a Christmas thing, an Easter thing, therell be
things that particularly highlight that, and within that we try and do
interactive teaching within that. So for example, the Easter party that is
coming will have some kind of teaching in it, you know, some kind of
understanding of what is the Easter story and whats it all about, rather than
just jumping around or whatever. So, thats kind of the regular events. And
then theres kind of the regular pattern of Sundays, in that there are age
specific groups that happen for children. I personally think that until now
that those groups are fine, theyre good and theyre resourced and its
great. I think the input in those groups could be better tailored. So I think we
try to do that and I think thats been, you know, its ebbed and flowed and
there have been times where its been really good, other times where its
slightly dropped off the radar. I think at the moment we are in a point
where were trying to build that again and saying actually how do we
move towards developing some form of curriculum where children are kind
of exposed to that stuff. Were also talking about the increased importance
of commitment and how you move children, young people, students,
everything, but particularly around children; how do you move children
along a process of discipleship to a point when they can know that they
are committed and following Jesus. And then they are growing that as well.
So with the childrens department weve been talking about how do we
develop moments of commitment within what we do. So, children can
really engage in prayer, through worship, through, you know, being taught
things through the Bible and through their experience in connecting with
older other Christians. How they can then hold that themselves, were going
to be working harder at what that looks like. So, theres the groups, and
then we try to integrate stuff within the services as well. So, we have family
worship which you [referring to the interviewer] are fully aware of. The idea
of that is that it is not we call it family worship rather than kids worship
because the idea being that if its kids worship its for the kids. But the
idea of this is family, the whole body of Christ. So, trying to help children and
have a sense of integration with the wider church, that they are not just
64 | P a g e
Name: Dave Martin

54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70

isolated or pushed off to a little corner where they get looked after whilst
everyone else does the real spirituality in the church. The hope would be
that as they go off into their groups, theres something growing that is age
specific for them, that the spirituality is growing in them as much as it is in
the church. And at the beginning of the services often we do this family
worship where everyone is engaged. The children are on stage, they feel a
part of the church, they feel part of what is going on. Occasionally well
keep the children on stage when we go through our prayers and sessions to
try and include them in the sense of, you know, and this is for you too. One
of our services that we have just started, family fun, fifteen minutes of family
fun; and the idea of that is thats really engaged family worship, teaching,
ideas, object lessons, but as a whole church. And thats fifteen minutes at
the start of the service, for them of which they go into their groups. So,
again were just kind of looking at different ways in which we can integrate
them into the wider church so they dont feel hived off in their groups all the
time. But also make sure there is age specific stuff going on in their groups
where they can grow and learn.
And this integration that you spoke about, is that at a selection of services
or at all of the services?
71
72
73
74
75
76
77
78
Yeah, so it will just be a selection of services. Some of our services,

particularly the evening ones there would be no integration, but thats
because there is no children at it. The latest service we now have is four
thirty [in the afternoon] which is now introduced to childrens ministry. So
thats the latest we go. So well have it at one, two, three, four, four services
in the morning and then the afternoon services. So five out of our ten
services have specific catering for children in terms of the development of
their spirituality and whats going on.

79
80
81
82
83
84
85
86
87
88
89
90
91
Its hugely important, because I think the reasons being, they need to know
that they are included, that this is a whole body. And thats not just for the
childs concept but for the adult too. The whole body need to engage with
children as much as children need to engage with the whole body. So its
not just like a one way thing, its actually all of us working together. You
know, what does this look like for all of us. Adults need to learn how do we
engage children, how do we grow children as part of their discipleship too.
Because its about passing onto the next generation, thats something you
see as a Biblical theme again and again and again, you know, passing
onto the next generation whats going on. Actually a discipleship for
adults so its good for adults and its really important for children that they
know that they belong, that theyre a part of something and that they feel
at home. If they feel like they are hived off into another room all the time
65 | P a g e
Name: Dave Martin

92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110

and actually excluded from a development of spirituality or inclusion in the

church and they could ultimately resent that. Or certainly as they grow
up they feel like they may not graduate into the more adult side of church.
Whereas actually if its a holistic thing the whole way through thats really
important; so, their progression growing up, thats really important. Theres
one other thing that pertains more to youth ministry, its important to
children too. So, theres been research around youth ministry that says that
young people, and particularly in the eleven to fourteen bracket, need at
least five positive models of faith to help them inherit and grow into what
that would look like for them, which is such a huge signal to the church to
say actually we cant just say well theres the kids and theres the youth
worker or childrens worker who can do the job. Actually we all need to be
engaged because they need a number of positive role models around you.
The adults and children need that too you see, so if thats standard and
obvious a child is learning what it looks like to integrate with, you know, the
grandparents, the parents, the teenagers, everything, then theyre more
likely to continue doing that through their teenage years as well. And if
thats going to give them longevity of discipleship and faith then that needs
to be an integrated part of every churchs experience.

111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
I think that probably as a church, if we were to fall into a category, or that

most people would put in a category wed probably be an emotioncentred church. In the sense that we have a more charismatic outworking,
and often that lends itself off to the more kind of emotional response. A lot
of our ministry response as a church are kind of like whats going on in your
life, how can we pray for that. I think thats what people see from the
outside, as a church were actually probably aware of all these different
things and seek to develop them all. So its very much about being wordcentred, its very much about teaching the word of God. The actioncentred stuff you know, a huge emphasis around the transformation of
society, you know working with the poor and all of that stuff, we do loads of
that stuff. And even symbol-centred, so Im saying that as a wider context
as a church because I think that the ideal then translates into the childrens
ministry as well. Actually we would have elements of all of these things in our
childrens ministry. Now I dont know if thats exactly where we are at yet
but its where we will be going and where we are heading. So Id say were
aiming towards that, but we have not arrived there yet. I think probably the
childrens ministry I think you could look at each of these different four
things [referring to Csinos spiritual styles model] and see elements of each
four. But in a way its quite a nice thing because there is clarity in terms of,
you know, how can we do that. I would say personally overseeing the
66 | P a g e
Name: Dave Martin

132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149

childrens ministry, all four of these elements would be really important

within the childrens ministry, and all of these four would be working towards
in terms of saying actually lets make sure were teaching children scripture
and the Bible. We have done that, were going to do that even better as
we move forward. The emotion-centred stuff, wed be connecting with
God, praying, talking about our emotions and feelings, whats going on
and provoking questions and experience around that, so very important
that wed actually be praying for children and encouraging them to learn
how to pray. Helping them to understand how they feel about things and
talking about those things. The symbol-centred stuff; again its not
necessarily a high thats probably the lowest of the four, in terms of as a
church. Although we do have a strong sense of that in some of our
congregations and intentionally so, in some of our congregations probably
not so. So if you go to St. Quintus youll see a huge emphasis on symbols,
but theres not childrens ministry there as such. There wed have incense,
wed have communion every week, wed have even the bells ringing at
different points. So its much more symbol-centred whereas going for this
transcendence stuff. But we dont connect children into that as much.
So are you saying that the emotional style is more of this churchs model
and connected to the childrens and the wider community?
150
151
152
153
154
155
Yeah thats the wider community and therefore that transcends into the
children. So I think, a lot of the people who serve in the childrens ministry
and teach our children probably have a high emphasis around emotional,
which often falls into the charismatic, into the Holy Spirit, whats God doing,
how are you feeling, whats your response, do you sense his presence,
things like that, so theyll be like an emotional emphasis.
So would you say then that this churchs childrens ministrys main flavour
out of all those ones would be emotional?
156
157
158
159
160
161
162
163
164
165
166
167
168
169
Yeah I think that probably is the emotional in terms of trajectory I think. All
four of these [referring to Csinos spiritual styles model] are useful and there
would be element of each in terms of getting the children to do things or to
give. So theyd be very involved in giving or theyd be very involved in kind
of understanding why we would give to church in order to fuel some of
these things the ministries are doing, and that would be very actioncentred. So, they encounter all of them, they would definitely encounter all
of them, but the emphasis would be emotion-centred. My hope is that we
become more word-centred, but actually that these two really co-exist in a
very strong and powerful way. So that has existed, we kind of talk about
stories from the Bible, or what does God say, promises, you know, those
things will come up in childrens ministry stuff and well use the Bible as a
basis for teaching of course; which would be more word-centred. But often
as we use the Bible we become emotion-centred with what we are
67 | P a g e
Name: Dave Martin

170
171
172

reading. I think we probably need to be doing more around the wordcentred stuff. Thats what Id say as a ministry and thats probably where
well be going in the next year or so.

173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
Yeah I think its helpful, I think its always helpful having categories and
seeing things. Because immediately as you read each paragraph [referring
to the paper that the interviewer gave the participant during the interview
explaining Csinos spiritual styles model] you think, oh I know a child like
that, or I know a child like that. So, its kind of personality type testing, so its
kind of you could almost relate this alongside some, you know, personality
types, like Myers Briggs test. Youd have certain types of Myers Briggs
combinations that would lend themselves to being action-centred and
others that would lend themselves to being symbol-centred. So in a sense
these are derivatives of wider psychological analysis. So, I think its helpful. I
would say that this is really helpful in terms of saying actually with these
things in mind in terms of developing a childs spirituality and when you are
working with groups of children, how are we ensuring that we engage all
these four different types. And give children access to engage in all four
types. So that as they become spiritually intelligent, theyre learning to
connect with God; in word, in emotion, symbol and action. I mean that
would be an absolute bulls-eye. So if we could take those four and say, ok
lets ensure that these four things exist in each session, so that every child
can connect, but some children will connect at a number of levels; and
therefore it develops their spirituality and their capacity to connect with
God which is coming back to the spirituality.

194
195
196
197
198
199
200
201
202
203
Big advantage is clarity. It gives you language. I think any language that
you can put around stuff gains greater understanding for everybody. So if
for example every volunteer in the childrens ministry had this, and
understood this, and were able to spot it in every childrens ministry session
then were all on the same page and we all know that this is what we are
doing to develop the spirituality of children and we all feel more purposeful
about that, because theres clarity about that. So, language brings clarity
and I think thats really useful. Yeah, so I think thats good, language brings
clarity and that sort of thing could bring sharpness to how you prepare, as a
kind of check and a balance.

68 | P a g e
Name: Dave Martin

204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222

Its difficult to say having just looked at it briefly [referring again to the piece
of paper explaining Csinos spiritual styles model]. It depends how you
approach it really in terms of limitation or opportunity. So, as with any kind of
typing, as in theres a type of person, a limitation could be that you box
them in its almost like, thats how they understand, therefore thats how
well teach them. Now I dont think youd do that naturally from this, but
that can become a limitation when you formally give language and put
people in brackets. You then start teaching them in those brackets. So you
could look at a group of children and think, oh theyre very word-based.
One, you may be wrong in that or it may be a season for them that that
happens, where other seasons would call for symbolism or something else.
But actually when you approach them and teach them a very word-based
way theyre only learning it one way at one level. No I dont think youd do
that but the danger is that you could use this model and think, oh thats
what this group needs, they need word-based stuff and then I think you
stunt their spirituality. Because ultimately if you approach this with a sense
of, we want all four and were going to grow all four its healthy. If you are
using it as a typing to understand a child learning I think could stunt and
box people in.
And sort of label them if you like
223
224
225
226
227
228
229
230
231
232
233
234
Yeah label their style of learning. Yeah and I think as well that wed have to
approach it using all four. Because I think adults get to that dont they as
well. Adults get to a place where actually its all about the word for them,
and theyre there for the sermon and they dont really care for the singing
or the prayer ministry or something else. And actually theyre stunting their
growth because of that. And sometimes theyre doing that as a reaction
because they think theres too much emphasis on the emotion, so theyll
hold firm to the word and we immediately stunt ourselves. So, if we can
teach our children these four and be open to more and have, you know,
open doors and access in a number of variety of ways on a regular basis,
then youre maximising the opportunity for someone to recognise they can
meet with God in a range of ways.
9. Should CHIP's ministry try to reach out to all children who

adopt different styles? If so, why?
235
236
237
238
239
240
241
Yeah it should. Yeah. It should because you want to be able to engage

every child in the way that they learn. And some will be switched on in the
word and others will be switched on in the symbols or whatever. So you
need to read those situations and try and cater for them. But I think you
need to keep introducing children to different ways of learning because
the development within a child is so rapid and changing that whilst on one
week symbolism might mean everything, on another week it might be the
69 | P a g e
Name: Dave Martin

242
243
244
245
246
247
248

word that sets it. And another week, the action may progress what was in
the word. So you need to make sure that youre doing a variety all the time.
There may be space within childrens ministry to press into certain elements,
and who knows, maybe, wouldnt it be interesting to do a CHIP where you
had four different stations and you invited the children to the station they
wanted to go to; which was almost self-selective around word, emotion,
action, symbol.
As an experiment, or as a practice?
249
250
251
252
253
254
255
256
257
258
259
Well, try it, see what happens and then maybe thats something you come
back to on a regular basis. And then you watch, you could almost plot how
these children are really engaging, where do they really meet and engage
with God. And you might see there are children who regularly go to the
word bit, or other children that regularly go to the symbol bit and they want
to light a candle and whatever. And other children might want to be
involved in some action and you might see patterns that would help you to
engage those children. I think, knowing those things as well helps you to
engage how those children grow. So if you know a child for example who
sits in the kind of more emotion-centred thing, then actually you appeal to
that in terms of the development of their spirituality.
260
No thank you.
70 | P a g e
Name: Dave Martin

Question
1
2
3
4
7
8
10

how do you as a church
leader at this church in
spirituality?
London?
this model?
model?
Should CHIPs ministry try to
reach out to all children who
adopt different styles? If so,
why?
N/A
to share?

Reference
Spirituality is, I think, from a Christian perspective,

is our ability to engage with God and growing
our capacity to do that and to understand him,
in terms of a relationship.
Exactly the same. I dont think children are
limited in that sense I think some children can
be incredibly spiritual.
Five out of our ten services have specific
catering for children in terms of their spirituality.
Its hugely important, because I think the reason
being, they need to know that they are
included, that this is a whole body.
Wed probably be an emotion-centred
church. My hope is that we become more
word centred, but actually that these two really
co-exist in a very strong and powerful way.
I think its always helpful having categories and
seeing things You think, oh I know a child like
that If we could take those four and say, ok
lets ensure that these four things exist in each
session.
Big advantage is clarity. It gives you language. I
think any language that you can put around
stuff gains greater understanding for everyone.
A limitation could be that you box them in
That can become a limitation when you put
people in brackets. You then start teaching
them in those brackets.
Yeah it should I think you need to keep
introducing children to different ways of
learning So you need to make sure youre
doing a variety all the time.
N/A
N/A
1-3
9-14
76-78
79-80
111-165
173-190
194-195
207-211
235-243
N/A
N/A
71 | P a g e
Name: Dave Martin


Appendix 4: An interview with Walt
CHIP Minister: What is applied?

Participant Profile: Walt is the head of the childrens ministry team at this
church in London. He oversees all of CHIPs operations and leads a large
team of paid and voluntary childrens ministers that engage with children
across all of the churchs congregations on a weekly basis. In practice Walt
specialises with younger children whilst other childrens ministers on team
engage with older children. Walt has been in his current position for
approximately 6 months but been employed by the church in the childrens
ministry for a few years. He took on this role when the previous head of
CHIP, Anne left for maternity leave.
1. From a Christian perspective, how do you as a children's

minister at this church in London understand the word
'spirituality'?
1
2
3
I think spirituality for me, from a Christian perspective, I think its that
relational aspect I would say. Yeah I think spirituality for everyone is this
relationship with something outer and other.

6
7
8
9
10
So yeah, I think for me a childs spirituality is that working of relationship

between their spirit and that of Gods. Its interesting, Ive been reading a
book about this recently, which I feel like will affect my thinkings on child
spirituality. I think that its exactly the same as adults. I think that we as adults
either dont expect as much from childrens spirituality or we dont know
72 | P a g e
Name: Dave Martin

11
12
13
14
15
16
17
18
19

how to bring that out of them. I think that childrens spirituality is exactly the
same. A childs spirituality is exactly the same as an adults. It probably
wont fit into the nice neat boxes that we as adults put our own in. And
actually reading this book talks a lot about actually, yeah its never going to
look quite, how we as adults expect spirituality to look, because actually a
childs version and a childs view of the world is a lot more open, its a lot
more engaged in questioning. In a sense they can take bigger abstractness. So yeah I would say that a childs spirituality will always surprise adults,
given a chance to explore it and given a chance to express it.

20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
I dont think we do it amazingly well at the moment to be honest. I think we

can do it a lot better and actually I want to do that. I want to focus a lot
more on spirituality. I think that we do a lot of teaching and Bible stories. I
think we do some prayer and some God time, but not anywhere near as
much as we could do. Theres been times where weve done kind of, lie on
the ground, close your eyes, spend three minutes just listen to God, see if he
says something; weve had responses to that. But I think, yeah because our
teaching tends to be focused on Bible stories and kind of explanations and
stuff. I dont think we actually do loads that will bring out and nourish a
childs spirituality. Youve got the Bible side; the Bible teaching, the Bible
stories and thats food for thought and it does feed and talk to you, its
informational. I think spirituality, thats the experiential side, its the side that
youre actually there sitting there and experiencing that relationship with
God and giving him time to speak to you, and you to him and to rest in his
presence and stuff like that.
So for that side of it, it doesnt happen as much
35
36
37
I dont think we do as much. The older age group do. But yeah I think the
fact that I want to bring it in more, suggests that we dont do it as much as
we could.

38
39
40
41
42
43
44
45
46
I think that its massively important. I think it comes into that whole family
thing and that whole community thing. I think that actually the church is a
family, and in the same way that an actual family, every member of that
family, the parents, the siblings, they all have a part to play in bringing up
the child, even if you dont kind of see it. Obviously the parents job is to
literally raise their children. I think that siblings do play that role even if its
not as obvious. In the same way that a family is a unit that help raise their
youngest and raise each other up and I think thats how the church should
be as well. I guess you look at the fact that disciples would always push
73 | P a g e
Name: Dave Martin

47
48
49
50
51
52
53
54
55
56
57
58
59

children away and Jesus was always telling them, no, no, no, let them
come to me, and encouraging that. And actually we need to get in and
do it, they need to come to me [referring to Jesus]. That just seemed
inclusive to me, considering Jesus was always about bringing the people on
the fringes in. I think purely because there was a lot of Jesus being like, bring
children in, and was always using; if this child this, if this child that, and if you
have a child He did a lot of teaching that seemed to be about and
around a child. And I just think like, imagine the children that have grown
up in a church where, yes they go off to group, but actually theres enough
love and child focused-ness around the kind of main part of the service that
they just knew that everyone in the church loved them and supported
them. So I think its massively important, I just dont think any church has it
right, certainly not any of the ones Ive been to.

60
61
62
63
64
65
66
67
68
I think the idea is to fit all of them in. I think really at the moment the word
focus is the main one, where we tell them the Bible and explain it. Its all
very taught. So Im an emotional one, Im like the feeler. And Im not saying
that every child is like that as well. But thats what we are missing more of. I
think CHIP does a lot of the word centred approach and I dont know why. I
wonder if that links back to the fact that actually we find it people in
general dont think that children can do spirituality like adults do. I think that
a good ministry will incorporate all of it in the same way that a good teach
will incorporate all the different learning styles.

69
70
71
72
73
74
Its the same with the learning styles. Its easy not to think of spirituality in
that sort of way of there are different ways that you engage spiritually. Its
a good thing to be made aware of, in the same way that you want to
teach something, you need to look at different learning styles. So yes, I think
its really helpful, massively helpful to know that stuff and remember that
stuff, especially when you are writing a session plan.

75
76
77
78
The advantages I think is that you capture because everyone is going to

be different, so everyone is going to have a different way of engaging with
God. Obviously as adults we do, but even children I think do. And so I think
if you are using that approach youre allowing each child to engage with
74 | P a g e
Name: Dave Martin

79
80

God in a way that suits them. So I think that the advantages are that you
are covering all bases, all forms of connection and ways of connecting.

81
82
83
84
85
86
I think he seems to have covered everything. Like, Im sure there are

limitations to it but none that I can think of. I think sometimes you might
have to do a lesson that is going to be more one or the other. Its probably
not possible to do all of them, all the time. I think there are going to be
certain subjects or certain topics, or certain tasks that are going to have to
be one rather than all.
Do you mean at the exact moment in time? Concentrate on one?
87
88
89
90
91
92
Yeah, I think on the whole a CHIP session, is such that you could probably
make sure there are tasks that engage them, word centred, task centred,
emotion centred But I feel that there are probably times when times
and topics that you look at where its like, actually, the word one doesnt
quite work. Because you cant put into words what you are trying to teach
and what you are trying to say.
9. Does CHIP's ministry acknowledge an intention to reach out to

all children that adopt different spiritual styles? If so, how?
93
94
95
96
97
98
99
100
101
I dont think we do to be honest. I dont feel we do. I wonder if other

members of the team would argue that. And its partly because I havent
thought about it before. I think we are trying to do it better, especially with
special needs children. I think we are trying to We want to get to a point
where we are able to allow all children to engage with what we are
teaching. So I think that its a work in progress for us. Thats the aim; the aim
is to make our sessions possible for all kids who we engage with. I think we
do certain things very well. But I think all that is an area that we can do
better.
Ok, so more of a work in progress then really
102
103
104
105
I think so, and certainly yeah. I guess Im just talking from me and being new
here as well. Yeah, as a person who is new and in charge thats my
perception. I wonder if Anne [Previous head of CHIP] would have argued
different.
106
No, I think thats it thanks.

75 | P a g e
Name: Dave Martin

Question
1
2
3
4
8
9
10

how do you as a childrens
minister at this church in
spirituality
London?
this model?
model?
Does CHIPs ministry
acknowledge an intention to
reach out to all children that
adopt different spiritual styles?
If so, how?
N/A
to share?

Reference
Spirituality for everyone is the relationship with

something other and outer.
2-3
A childs spirituality is that working of relationship

between their spirit and that of Gods I think
its exactly the same as adults.
I dont think we do it amazingly well at the
moment to be honest I think we do a lot of
teaching and Bible stories.
Its massively important. I think it comes into that
whole family thing I just dont think any church
has it right, certainly not any of the ones Ive
been to.
The word focus is the main one, where we tell
them the Bible and explain it. Its all very
taught I think that a good ministry will
incorporate all of it.
There are different ways that you engage
spiritually. Its a good thing to be made aware
of.
Everyone is going to have a different way of
engaging with God If you are using that
approach youre allowing each child to
engage with God in a way that suits them.
Its probably not possible to do all of them, all
the time.
I dont think we do to be honest We are trying
to do it better, especially with special needs
children. We want to get to a point where we
are able to allow all children to engage with
what we are teaching.
N/A
N/A
6-9
20-22
38-59
60-67
70-71
76-79
83-84
93-98
N/A
N/A
76 | P a g e
Name: Dave Martin


Appendix 5: An interview with Tom
Parent: What is experienced?

Participant Profile: Tom is the father of Polly and has been a part of this
church for a number of years with his wife and other children. As well as
being a parent he also serves in the churchs worship band and regularly
leads worship at the different church services on a Sunday. Tom is also a
curate at the church and Polly regularly attends the CHIP sessions that run
alongside adult church services on Sundays.
1. From a Christian perspective, how do you as a parent at this

church in London understand the word 'spirituality'?
1
2
3
4
5
6
I think spirituality is about our relationship, or connection and our

engagement with God, of that which is other. And so Id think of it in terms
of prayer, Id think of it in terms of worship, Id think of it in terms of how it
begins to influence our choices and our perspectives on life, and its that
sense of how we allow ourselves to be governed by something greater than
our own rational.

7
8
9
10
11
12
No different. I think one of the mistakes can be when we think of spirituality

purely being linked to intellectual capability, and so we kind of belittle or
reduce or look down upon childrens spirituality. For me its no different from
what spirituality looks like for an adult. In many ways and I think sometimes
children can be more spiritually aware and sensitive because they dont
have all the filters we often put within us as we get older. I think again,
77 | P a g e
Name: Dave Martin

13
14
15

childrens spirituality is about connection to God, openness to something

beyond human understanding. Its that sense of relationship with the divine
creator being.

[Answer given later throughout the interview]

16
17
18
19
20
21
22
23
24
25
26
27
28
29
I think its very important because children are Well firstly I think because
of I guess my theology of ecclesiology and of the church is that its Gods
people; its a family. So I think, and the beauty of that is that its made up of
all ages, you know, theres a diversity that brings real life, that were kind of
in it together. Its not just kind of an interest group; it should be all people
gathered around the reality that Jesus is Lord. And I think in terms of the
children, its really important that they grow up seeing all ages connect with
God. I think from my own life, you know, having people that I can look up to
as role models in every stage of life has been really important. And theres
been lots to learn from those at different stages of life. And I think actually,
particularly for children that there are people around them who can
encourage them, release them and pour strength, wisdom into them. So I
think all age is really important. Now what that looks like I think, people have
different opinions.
And for you as a parent and a church leader at this church this has been
important for you then?
30
31
32
33
34
35
36
37
38
39
40
Yeah definitely, I think the kids learn and enjoy from being with older people
but also to learn from the children. You know Jesus talks about let the
children come to me, the kingdom of heaven belongs to such of these and
his kind of childlike approach. So I think that not only in terms of all age is it
important for older people to be support, strength, role models to younger
people, I actually think young people, children, have huge amounts to
teach us. And so I think its I think sometimes we can forget that, we think
a bit more about, you know, gosh, how do we look after the kids, but
actually they have a huge part I think to play in teaching us what it means
to approach God with that sense of wonder and naivety and faith and
trust.
78 | P a g e
Name: Dave Martin



41
Well I dont know enough about how CHIP work to fully answer
Ok, in that case, as yourself as someone who is a parent, with Polly in mind
who comes to CHIP, try and think of it through her lens. So, taking this
spiritual styles model, how does this framework relate to CHIPs ministerial
practice that you might see through Polly and how she responds to the
group?
42
So the first question would be?

Do you want me to repeat it?
43
Yeah.
Ok, so taking Csinos spiritual styles model how does this framework relate to
CHIPs ministerial practice? Do you see any comparisons, any contrasting
elements, is it completely different, is it similar, through what you have
witnessed of Pollys engagement?
44
My understanding of the question is, does CHIP do that stuff? Is that right?
Sure, yeah.
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
I would say I dont think it probably does think about how it can shape the
children in terms of all of those things. I dont see how I think there could
be a lot more work done about how were developing the childrens
spirituality in terms of I guess it was like the emotional based feeling God.
Like Ive not seen them do stuff like prayer ministry, listening to God. I think
they do more around word, stories. Definitely Ive seen Polly and the others
[Toms other children] come back and kind of you hear them processing
a story. And again the sacraments, or the symbolism, again I dont hear
Polly or Sam [one of Toms other children] talking much about, are we
really, you know, learning about this? I think the action stuff, I thought, you
know, they came home with the thing where they Random acts of
kindness. I thought that was brilliant because that gave them something to
do and a conversation that I can have with them. And I remember Polly
that week asking me, you know, Dad, do you know anyone who doesnt
know Jesus? Can I pray for them? So that was great, but I think that model
is one that CHIP would do well to think about more, how that is reflected on
Sundays.
79 | P a g e
Name: Dave Martin



62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
I think that the good thing about it is that it gives I mean everyones
different and I dont think Going through that list [referring to the piece of
paper that outlines Csinos spiritual styles model given to the participant by
the interviewer] theres bits of all of them that I kind of resonate with.
Obviously there may be one or two that I am particularly drawn to, but I
think we need a holistic approach towards spirituality and with our children,
you know, how are we helping them in terms of understanding God, you
know the word thing [referring to Csinos word centred approach]. How are
we teaching them to experience Gods love? You know, all of those things.
So I think its a quite helpful model just to make sure all of those bases are
being covered. So were teaching our children how to deepen their
relationship with God. Using that model we are teaching our children how
to grow in their relationship with God and I guess one of the challenges is
that a leadership or a leader doesnt put on children the way they relate to
God. So if you have got someone, who for them its all about words,
concepts, rationale, understanding, clarity, that we elevate that and say
that is the way you know, you know, youre a Christian, you need to have
concrete answers, whereas actually some children might be much more
emotionally wired and actually they sometimes feel things before they fully
can understand and articulate. So I guess thats the challenge for a
leadership team to really work with the children and just disciple them and
encourage them in their personalities, their character and their way of
relating to God.

85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
Its a helpful theory but just as a theory it doesnt really change anything.
And what that looks like in practice I guess thats really down to being
worked out. But I think its really important and really helpful for us to think of
children as being able to really connect very very deeply with God and our
roles as leaders not to really babysit them, but disciple them. You know I
think of Samuel in the temple with Eli. God was speaking to him, you know
David was a young boy when he was called to be the next king of Israel,
some of the worship songs that he began to pen were when he was sort of
in his twenties, you know they were probably when he was in his teenage
years. And so I think you know Ive seen, particularly with things like New
Wine where you know where theyve really taught the children how to listen
to God and pray for healing and remarkable things have happened. And
actually Polly particularly is very spiritually aware and sometimes will say
things to us [Tom and his wife] that are like pretty amazing. You know so I
think I guess having kids made me realise the gifts that they are.
80 | P a g e
Name: Dave Martin



100
101
102
103
104
105
106
107
108
109
110
111
The only thing I would say is when a model becomes a rule or something
that becomes concrete then Id get worried about it. But it seems to me
that it gives a bit of a framework to think about how were investing in our
children. But I think if it becomes very rigid where these are the four ways,
you know it becomes quite stereotyped, quite restrictive. You know, one
week were on words, one week were on emotions, next week were on
actions, the following week were on symbolism I think then it restricts. Its
more of a model than a guide and something for us to keep thinking about,
how are we shaping our children and you know, are we enabling them to
connect with God in all of these ways? But also theres probably lots of
other ways that are bigger than just those four kind of rough, generalised
ideas and concepts.
9. Does your child's spiritually resonate with any of Csinos' spiritual

styles? If so which one do they identify the most with and why?
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
I think Polly particularly would be more of the first two [referring to the word
and emotional centred styles]. She likes to understand, she often uses words
and processes stuff. But honestly, she feels things deeply. I think, well I guess
one observation might be A danger with And again, you know Im
speaking pretty ignorant of actually what goes on. When I sort of pop my
head in [to a CHIP session] what I sometimes pick up is that there is a lot of
energy in just kind of keeping the kids entertained for forty-five minutes or
an hour, you know, and the emphasis is on making it fun and engaging
which of course is massively important, and its hugely important. But
whether there is enough time available or the number of leaders available
to really dig a bit deeper into some of the things that you [the interviewer]
have been speaking about, which is not probably because Its probably
much of a desire for the leaders to do that with the resources out there to
outwork that. Maybe some of the experiences there are You know its a
big thing, you know in terms of you know, to really lead the children and
maybe theres a check in terms of what are the parents going to think, how
much permission do I have. And I think that can stunt our growth, so maybe
its a bit more come and lets have a few games, a bit of fun, throw in a
quick story out there. But there is not the time to go a bit deeper. And
maybe also thats a bit more of the reality of, you know, youve only got
forty-five minutes and youve got twenty kids, and you know, youve got to
be realistic. I think as well, I think there probably can be a lot better link,
relationship with CHIP leaders and parents. For example, I have not got a
clue what is taught at CHIP. You know Polly doesnt necessarily come back
and tell anything. But actually theres a hey today we looked at this and
this is the theme and this week we asked the children to pray for that then
the parents can work together and develop it, because you know we dont
do discipleship in twenty minutes at church. People think, you know, you
81 | P a g e
Name: Dave Martin

140
141
142
143

can disciple someone through just hearing a talk once a week for thirty
minutes, crazy, totally ridiculous. So I think its the same with our children. So I
think that will be interesting how CHIP leaders work with parents to be more
aware in discipling together.
So that connection to parents from the childrens ministry youd suggest
more of a connection?
144
145
146
147
148
149
If you got a little card saying, we looked at this parable, the key thought
was this and this is the one action point that weve asked our kids to think
about or to do. So again the random act of kindness thing, that was great
because we sat down with Polly, chatted it through Who could you ask to
come to the Easter party? You know, but if you had that more then you
could, you know, I think it would be brilliant.
So yeah that deeper connection then between the childrens ministry and
the parents
150
Yeah
and as well as that going deeper in the sessions as well?
151
152
153
154
155
156
157
Yeah, because then you can tailor it a bit more to your to the child. And if
you are going back to the model of the four [spiritual styles]. If they are
particularly connecting in one way or if you feel like they, that it would be
good for them to be challenged in terms of you know faith is about doing
as well, whats one thing that you have been reading about, the Good
Samaritan. Whats a really kind thing that you could do for someone whos
often overlooked?
10. Are they given sufficient space to practice and develop their
spirituality in this way at CHIP?
158
159
Again I dont know because I have not sat in. Pollys never come back and
told me that we had a prayer ministry time at CHIP, maybe they have
160
No, no its good.
82 | P a g e
Name: Dave Martin

Question
1
3
4
10

how do you as a parent at
this church in London
understand the word
spirituality

London?
this model?
model?
Does your childs spirituality

resonate with any of Csinos
spiritual styles? If so which one
do they identify the most with
and why?
Are they given sufficient
space to practice and
develop their spirituality in this
way at CHIP?
to share?

Reference
I think spirituality is about our relationship, or

connection and our engagement with God, of
that which is other.
1-2
No different I think sometimes children can be

more spiritually aware and sensitive because they
dont have all the filters we often put within us as
we get older.
N/A
7-12
N/A
I think its very important In terms of children, its

really important that they grow up seeing all ages
connect with God... I actually think young
people, children, have huge amounts to teach
us.
I dont think it probably does think about how it
can shape the children in terms of all of those
things.
We need a holistic approach towards
spirituality Using that model we are teaching
our children how to grow in their relationship with
God and I guess one of the challenges is that a
leadership or a leader doesnt put on children the
way they relate to God.
I think its really important and really helpful for us
to think of children as being able to really
connect very very deeply and our roles as leaders
not to really babysit the, but disciple them.
Its more of a model than a guide Theres
probably lots of other ways that are bigger than
just those four kind of rough, generalised ideas
and concepts.
I think Polly particularly would be more of the first
two [referring to the word and emotional centred
styles]. She likes to understand She feels things
deeply.
16-36
45-46
67-76
87-89
106-111
112-114
I dont know because I have not sat in.

158
N/A
N/A
83 | P a g e
Name: Dave Martin


Appendix 6: An interview with Kirsty
Parent: What is experienced?

Participant Profile: Kirsty is the mother of Zane and has been a part of this
church in London for a number of years outside of the senior leadership
team. They both regularly attend services at St. Olivers but have historically
worshipped at St. Barnabas and St. Quintus also. On a weekly basis Kirsty
sends Zane to CHIP sessions which run at the same time as her adult service
at church on Sundays.
1. From a Christian perspective, how do you as a parent at this

church in London understand the word 'spirituality'?
1
2
3
I think that I have my own understanding of that word; spirituality. Its not
necessarily connected with this church in London; well it kind of is and it
isnt.
As a parent, whos somebody who worships in this community, whats your
perspective on that word?
I think that its a really good thing and its very positive.

5
I guess its kind of gentle, but its real.

Can you describe it in a physical sense?
84 | P a g e
Name: Dave Martin


Its loving.
Is there any difference between childrens spirituality to the wider, broader
Christian understanding of it?
7
8
9
10
11
12
I dont know. What I do know is that I have an understanding of spirituality

for Zane; for my son. I dont know how it is for all children. But I like to think
that spiritually I treat all children in the same way. Because I dont work with
children in the church; I have worked with children outside of the church,
but not from that angle. I can only speak on behalf of what I feel I teach my
son.
What would you associate most with it?
13
I dont know, yeah.

14
15
16
17
Some of my friends who arent in the church, if I were to talk to them about
spirituality it wouldnt necessarily be about Jesus and about being a
Christian, because they have their own views. For me spirituality means
religion and Jesus. Thats what it represents.
You said religion and Jesus
18
19
20
Thats my definition. Thats how I perceive spirituality. But friends of mine

who arent Christian and who dont believe, they would say that spirituality
means something completely different.
From your perspective then, from this Christian context, youd associate the
words Jesus and religion. Can you unpack that any more?
21
Faith.
What does it look like when you associate that with childrens spirituality?
Does it link?
22
23
24
25
26
I think it does link. You know, its kind of hard to express what its like from a
childrens angle, but I can talk about it from mine and Zanes. Or I can talk
about it from a parents angle. I dont perceive spirituality within the church.
This is religion for me and Jesus. But as I said, Ive got friends who arent
religious.
Understanding that other people might understand spirituality differently,
but from a Christian perspective; your perspective, what does that look
Name: Dave Martin


like? Is it association with Jesus, association with faith, association with

religion?
27
I dont understand it as much.

28
29
30
31
32
33
34
I think that thats so important. I mean when I was a child I didnt have any
faith. My parents were not Christians; werent religious. You know we didnt
go to church, so I didnt really have that stability. You know, I like the fact
that Zane has that. I think thats so important. I think that its really good for
him because he has an understanding, a deep understanding of what it is
and what it means to him and thats really important for me. You know its
kind of reassuring.
So for the all age community and the wider church around him, is that
significant then for his spiritual growth? If you took away that wider
community context would that cause an effect? Does it contribute to his
spiritual growth?
35
Im sure it does.

36
37
38
39
40
41
42
43
44
45
46
47
48
49
I dont know. I really cant answer that. But what I could tell you is that Zane
is most definitely emotion focused. To be honest I dont really know. I know
as soon as worship starts, Zane goes off into childrens ministry and I do what
I do downstairs. And then I obviously see him when thats finished. And I
obviously always say, How did you get on? And he says, Great,
Mummy. And I say, Thats really cool. So you know, what did you do?
[Kirsty talking with Zane]? You know, we talked about this and thats it.
[Zane responding to Kirsty]. You know, I dont really know a lot more than
that, because Im not present. I did get really upset a few years ago when
there was someone from the church working for the children; we were
standing at the back of the church. The person came and prayed for Zane
and didnt ask me first. And that really upset me because I would have liked
to been asked. There are things that are important to me because it is my
child.
So are you saying (correct me if I am wrong), that the connection between
what you know and what happens at CHIP; that its not joined up?
86 | P a g e
Name: Dave Martin

50
51

Not necessarily no. No. But I trust that its ok for Zane, otherwise I wouldnt let
him go in to it.
So, through trust, but not through actually knowing yourself what goes on
52
No.

53
54
55
56
57
I dont really know a lot about that. But when children are very young and
they are growing up in faith then it has to be something that is felt. You
know, to be understood. So, I know that Zane is a very emotional person. I
would say that his faith is very emotion led. As I guess my own might be
tinged with a few other little pieces.

58
59
Oh yes. I think there are. There is no one right way is there? [Referring to all
of the spiritual styles in Csinos model] Its kind of open for you to be free.
Linking back to how children may relate spiritually; how does this framework
help people understand childrens spirituality?
60
I dont know. Its really interesting, but I dont know.

61
No, I dont think it does.
9. Does your child's spiritually resonate with any of Csinos' spiritual

styles? If so which one do they identify the most with and why?
62
63
64
I would say definitely the emotion one. I think thats because that is
something that is felt. I guess if youre an emotional person; you know if you
are a feeling person.
What do you mean by feeling? What examples can you give that would
suggest that youd think this way for Zane?
65
66
I guess being happy, feeling happy, looking forward to coming to church,

be positive.
87 | P a g e
Name: Dave Martin


Does his emotional language connect him spiritually with God in some
way? Does he express himself emotionally in his communication and
participation with God?
67
68
69
70
71
I think both. You know I think all of those things. When we went to a connect
group [the churchs small group programme]. When we went to a connect
group together and we broke up into small groups for discussion it was quite
interesting how he was so into giving, into the conversation, and also, being
very wise for his age.
You spoke about feelings. How would he be in those situations, in the
connect group, at CHIP perhaps? How would you know that he is feeling
something emotionally? Are there visual signs? Does he say things to you?
72
73
74
75
76
77
78
79
Oh gosh yeah. Yeah. When you guys [the CHIP leaders and the children]
were all dancing on stage a few weeks back that was a really good
observation because he was very joyous. I knew that he was very
connected and that he looked very happy, joyful. You know, when we talk
after church and he explains, you know what he has been doing, I say was
it good. And also, the signs that when I come to collect him and hes not
ready or you know that he doesnt necessarily want to come, thats a really
good thing.
So when he doesnt want to come back and wants to stay in the session, is
it more about that hes just enjoying it because its a fun thing to do or is
there something deeper? Does he show that there is something spiritually
that connects him to his faith?
80
81
82
83
84
85
86
87
88
I think its both. I mean its definitely fun. And so, when Zane goes to school
on a Friday morning they have mass and hell do anything not to go to
mass because he says, and his friends say, its so boring. And it goes on for
hours. And you know I say thats such a shame. Why cant the person whos
taking it, the vicar, make it fun? Because its all about children, so it should
be fun. I know that that, from that kind of angle, from the school stuff, that
its not enjoyed, not only from Zane, but all his classmates as well. Whereas
hes got friends from school that also go to St. Barnabas and they love it
because its children, it has to be fun as well.
So, its not so much about the practice of mass, but perhaps how its done?
89
90
91
I guess so. I could listen to someone telling a story that I dont feel anything
from and I can listen to someone else telling the same story and have a
completely different Its down to the individual.
88 | P a g e
Name: Dave Martin


10. Are they given sufficient space to practice and develop their
spirituality in this way at CHIP?
92
93
94
95
96
97
98
99
100
I dont know. I hope so, because its really important. But Im not sure and I
guess that unless I came and worked on childrens ministry I would never
know. You know, years and years ago when I became a Christian I did
some childrens ministry at St. Barnabas, but that was like with babies and
tiny children. I dont really know about childrens ministry and actually
talking to you [the interviewer] today has kind of made me realise that in
the church, because this has been my only church since I became a
Christian at this church in London that I really dont know and perhaps I
should do. I need to kind of ask myself Perhaps I should know more.
101
102
103
104
You know we [parents] dont really get correspondence or anyone saying

this term were doing Oh I think you [the interviewer] have though, youve
said to me about childrens ministry and what you are doing and things like
that. Id like to know more.
About CHIP?
105
106
107
108
109
110
111
112
Yeah, about what happens when the children go into childrens ministry.
And also, Zane saying on the way here, You know, Mummy, if you want to
go to the toilet now [referring to new safeguarding procedures undertaken
by CHIP around the time of the interview] And Im like, Why cant you
go to the toilet on your own? But its like, had Zane not have told me, I
wouldnt have known that. And Dave, I should know that, because at the
end of the day hes only ten. So there could be more kind of I guess that
some parents may not be that bothered, but I am.
89 | P a g e
Name: Dave Martin

Question
1
2
3
4
7
8
9
10

how do you as a parent at
this church in London
understand the word
spirituality
London?
this model?
model?
Does your childs spirituality
resonate with any of Csinos
spiritual styles? If so which one
do they identify the most with
and why?
Are they given sufficient
space to practice and
develop their spirituality in this
way at CHIP?
to share?

Reference
I think its a really good thing and its very

positive.
Its kind of gentle, but its real Its loving.
5-6
For me spirituality means religion and Jesus.

Thats what it represents.
16-17
I think that thats so important. I mean when I

was a child I didnt have any faith. My parents
were not Christians; werent religious. You know
we didnt go to church, so I didnt really have
that stability. You know, I like the fact that Zane
has that.
I dont know. I really cant answer that
Because Im not present.
When children are very young and they are
growing up in faith then it has to be something
that is felt. You know, to be understood.
There is no one right way is there? [Referring to
all of the spiritual styles in Csinos model]
No, I dont think it does.
I would say definitely the emotion one. I think
because that is something that is felt. I guess if
youre an emotional person; you know if you are
a feeling person.
I dont know. I hope so, because its really
important. But Im not sure and I guess that
unless I came and worked on childrens ministry I
would never know.
You know we [parents] dont really get
correspondence or anything saying this term we
are doing About what happens when the
children go into childrens ministry... I guess that
some parents may not be that bothered, but I
am.
90 | P a g e
28-31
36-44
53-55
58-59
61
62-64
92-94
101-112
Name: Dave Martin


Appendix 7: Participant Information Sheet

The included text here not only outlines the details of the interview
process but for the purpose of carrying it out. Each participant was
asked to read the details listed here before the interviews took place
and able to keep a copy for their own reference. After each
participant had read the information sheet they were handed a
consent form to sign to confirm their involvement (Appendix 8). This
procedure not only ensured that each participant understood the
process, but their rights also as a contributor to the research.
The broad purpose of my work involves researching childrens
spirituality and how it is understood at a specific church in London.
Throughout my dissertation I will be looking into what relevant theory
and theology says about childrens spirituality to gain understanding on
what it looks like. I will also be interviewing adults that are involved in
childrens spiritual formation at the church to explore how they respond
in regards to the subject.
The reason I have chosen to study this subject is because I have a
passion for childrens ministry and spirituality within a Christian church
context. I am studying children and families work ministry BA (Hons) at
Oasis College/ Staffordshire University. I would like my research to speak
into the conversation of how childrens ministry is understood and
practiced in regards to spiritual formation in churches.
As a participant in this study I require that you communicate to me
your understandings of this subject in regards to your role within the
church. Your responses to my interview questions will compliment my
research and my findings. The questions that I ask will all have
relevance to the subject of childrens spirituality formation at the
church. I will be recording the interview on electronic devices that I will
later play back, write up and include in the appendix of the
dissertation. Please be as honest, insightful and concise as possible in
your responses. The point of interviewing you is that I believe your input
has great value in my research. To be as effective as possible in this
interview I would ask you to be as clear and to the point as possible in
your answers. The interview is your space to reflect your understandings
from your perspective and not anyone elses. Please be conscious that
there are no wrong answers and no underlying agendas.
The possible disadvantages or possible risks involved in taking part in
this study are expected to be minimal. As we will be exploring a subject
91 | P a g e
Name: Dave Martin


that involves real peoples lives it is possible that it could be emotionally

challenging. There are no known risks to physical wellbeing and it is
expected to be a comfortable interview. The possible advantages
involved in taking part in this study are not limited to my personal
studies. My hope is that this research will encourage future
conversation into the subject. This interview will not only aid towards my
dissertation as a piece of writing, but hopefully encourage real
conversations in churches and communities around the subject. Once
the dissertation is finished it will be available as a public document to
the church as a resource for its ministry. I hope it will not stand still as a
piece of work but act as a tool for future development.
If you feel uncomfortable during any stage and choose to terminate
your involvement in the research project then communicate this to me
preferably before the interview takes place. However if you would like
to terminate the voluntary interview at any time during then you should
communicate this right away.
All of the information that you provide during the research project will
be anonymized. Any names and details that connect you, children
and employees to the church will be taken out or replaced with
pseudonyms. Please be aware that I will not share any of your
responses with any other person within the church. In other words, your
identity and those involved in discussion will not be identified in the
piece of writing. Your responses and reflections will be highly
confidential. The audio recordings that I will take will be for dissertation
use only and not shared or used for any other purposes. The interview
will be recorded on two devices throughout for my reference only.
After the interview has finished I will move the best quality audio
recording onto my computer and delete the other. My computer is
password protected and is permanently situated in a locked room.
Once I have written up the interview I will delete all reference to the
audio recordings.
The expected results of the wider dissertation will include a theoretical
and theological understanding into childrens spirituality (literary
review) and how it is viewed, recognised and nurtured from the people
in church (interviews).
I, Dave Martin will be responsible for the research undertaken and if
you are unhappy with the process that has been undertaken you are
welcome to contact my Supervisor, Rachel Mlambo at Oasis College
(Oasis College, 1 Kennington Road, London, SE1 7QP).
92 | P a g e
Name: Dave Martin


Lastly, please do feel able to ask me any questions you may have in
regards to this, I would like to be as supportive as I can for you
throughout this whole process. Thank you very much for supporting my
research in this area and I look forward to interviewing you.
Dave Martin
93 | P a g e
Name: Dave Martin


Appendix 8: Participant Consent Form

The included details here outline five statements which each
participant was required to consent to before the interviews took
place. Each participant was given this form, asked to tick the boxes
and sign if they agreed to the process. After reading the Information
Sheet (Appendix 7) completing this form was a vital requirement
before any interviews began.
Please tick the following statements if you agree with them:

I understand that the title of the research project is: How is childrens
spirituality understood at a church in London?
I have read and understood the projects Information Sheet and I have
been provided with the opportunity to ask questions.
I understand that my participation in this project is voluntary and that I
can withdraw from the project at any time without giving reasons and
without my rights being affected.
I understand that the personal information that I provide will remain
anonymous but may be looked at by researchers and other
responsible individuals.
I acknowledge that I am providing informed and voluntary consent
that I will take part in the research project.
Adults Signature:
Date:
Researchers Signature:
Date:
94 | P a g e
Name: Dave Martin


Appendix 9: Participant Summarised Constructive Feedback

Included here is a table that outlines specific areas of improvement to
CHIPs ministry taken from each participants feedback during the
interview process. Each point has been summarised by the researcher
and highlighted here so that the London church involved in this
dissertation can easily recognise the areas its members wish to
develop.
Participants
Daniel
Paul
Walt
Tom
Kirsty
Identified areas of improvement (Summarised)

To have a greater balance of the spiritual styles in CHIPs ministry.
Sunday CHIP sessions are well resourced, but the input could be better
tailored.
To work at nourishing childrens spirituality more effectively through
experience as well as teaching at CHIP. A desire to reach out more to
children who adopt different spiritual styles, especially special needs
children.
There could be a lot more work done in developing childrens spirituality.
The spiritual styles model is one that CHIP would do well to think about more.
To give more time to dig deeper in CHIP with the children in and amongst
the fun and games. To create better links and relationships between CHIP
leaders and parents; to be more aware of discipling together.
More correspondence from CHIP to parents about what goes on in the
childrens ministry.
95 | P a g e

Dissertation

Enviado por

Dados do documento

Descrição original:

Título original

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

Dissertation

Enviado por

Direitos autorais:

Formatos disponíveis

Name: Dave Martin

Student number: 12000014

Module Code: AM75253-6

The Spiritual Styles of children

How is childrens spirituality understood,

Name: Dave Martin

Module Code: AM75253-6

This research looks into how childrens spirituality is understood at a London

Name: Dave Martin

Module Code: AM75253-6

Name: Dave Martin

Module Code: AM75253-6

Name: Dave Martin

Module Code: AM75253-6

The church that I have researched is an evangelical Anglican community

Name: Dave Martin

Module Code: AM75253-6

the subject, a significant amount of my research will be based around his

Because of the word limitations of this assignment I am unable to explore

Name: Dave Martin

Module Code: AM75253-6

Spirituality & Religion: in search for a definition.

Historical Christian conceptualisations have amalgamated religiousness

Name: Dave Martin

Module Code: AM75253-6

Childrens Spirituality: A theoretical conversation.

Name: Dave Martin

Module Code: AM75253-6

A study was undertaken with children and how their relational

Meggitt & Sunderland (2000, p.1) promotes a holistic approach to child

Name: Dave Martin

Module Code: AM75253-6

childrens spirituality is not the healthiest option. Instead he proposes that

According to Megitt & Sunderland (2000, p.69-73) children start to develop

Adams et al (2008, p.71) suggests that adults should be enabling children to

Name: Dave Martin

Module Code: AM75253-6

Spiritual Growth: The role of the faith community.

If churches are to become significant communities of faith (Westerhoff,

Name: Dave Martin

Module Code: AM75253-6

spiritual formation of children need to question if their ministries are in line

As much as it can be argued that childrens ministries play a significant part

Name: Dave Martin

Module Code: AM75253-6

Conceptual Frameworks: Csinos four spiritual styles.

Name: Dave Martin

Module Code: AM75253-6

Before arriving at his framework Csinos observed thirteen children between

Name: Dave Martin

Module Code: AM75253-6

Dawson (2011, p.1-5) offers a critique to Csinos model. He suggests that

Dawson recognises Csinos passion that childrens ministry might be

Name: Dave Martin

Module Code: AM75253-6

that the framework encourages churches to operate systematically rather

Name: Dave Martin

Module Code: AM75253-6

parents. It will look to understand their views in relation to childrens

Name: Dave Martin

Module Code: AM75253-6

Name: Dave Martin