Ethnic-Religious Status And Identity Formation:
A Qualitative Study Of Korean American Christian Youth
Jennifer Lee, Ester S. Chang, and Lisa Miller

               The current investigation examined ethnic and religious identity formation in a sample of second-generation Korean American adolescents between the ages of 14 and 18. The main purpose of the study was to understand the differential pathways of identity formation for adolescents who are ethnic-religious minorities versus ethnic-religious majorities at the level of the neighborhood. Majority status is typically conceptualized as membership in the dominant social group, whereas minority status is usually defined by the lack of membership in the dominant group. However, a minority at the level of a country may be considered a numerical majority relative to his or her immediate social environment.
               The current investigation used the neighborhood level both ethnic and religious as an indicator of majority versus minority status. The study focused on three different types of youth groups: (1) ethnic minority and religious minority (United Methodist), (2) ethnic majority and religious minority (Roman Catholic), and (3) ethnic majority and religious majority (Presbyterian/ Reformed). Data collection consisted of semi-structured, open-ended interviews, carried out in small groups of 8 to 9 respondents in each group. Findings revealed that ethnic minority/ religious minority youth viewed church as a cultural refuge which encouraged ethnic identity formation, yet they appeared to accept religious values without a significant degree of exploration. Ethnic majority/ religious minority youth demonstrated a stronger sense of ethnic identity, and youth group participation centered on exploration of religious identity issues. Ethnic majority/ religious majority youth demonstrated greater pride in both their ethnic and religious identities, and showed higher levels of commitment to their religious beliefs.
               Overall, the current study was an initial exploration on how majority or minority status ethnically and religiously could impact the pathway of identity formation in a sample of second-generation Korean American adolescents.

Four Paradigms Of Youth Ministry In The Urban Context
Fernando Arzola

               Contrary to popular belief, urban youth are not a monolithic group. There is no one urban youth voice. Furthermore, there is no one model of urban youth ministry.  The only three identifying components that urban youth ministries have in common are: 1) they are Christian, 2) they are located in the city, and 3) they minister to youth. Beyond this, urban youth ministries are as varied as the churches in the Body of Christ.
               Based on the writer's personal and professional experiences in urban youth ministry, this essay presents a typology for better understanding the varieties of urban youth ministry: 1) the Traditional Youth Ministry Paradigm, 2) the Liberal Youth Ministry Paradigm, 3) the Activist Youth Ministry Paradigm, and 4) the Prophetic Youth Ministry Paradigm. Each paradigm reflects a specific ministerial worldview with its own philosophical and theological assumptions. Consequently, each has a distinct approach to urban youth ministry. The Prophetic Youth Ministry paradigm is suggested as the most appropriate and effective type of youth ministry in the urban context.

Spoken, But Perhaps Not Heard: Youth Perceptions
On The Relationships With Thier Adult Mentors
Kikki D. Bellamy, Elizabeth W. Sale, Min Qi Wang, J. Fred Springer, and Susie Rath

               This descriptive study uses data from the seven programs that participated in the Center for Substance Abuse Prevention's Youth Mentoring Initiative from 2001 to 2004. The purpose of the study was to identify factors that contribute to youth's perceptions of the factors that are important to them in a mentoring relationship, and their perceptions of the quality of their mentoring relationships in these programs. Self-report questionnaires indicate that youth in this study did not place a high priority on the external attributes of adults such as gender, same race, or ethnicity.  Perceptions of a good mentor were focused more on shared interests.  Measures of the youth's perceived quality of current adult relations also indicate positive assessments similar to those achieved in the Big Brothers Big Sisters evaluation, indicating that positive adult to youth relationships can be attained in a variety of mentoring formats, including the predominantly group formats used in these programs. The analysis also revealed that boys were less positive about their adult relationships than girls, suggesting the need for special attention to building quality relations with boys.

The Mentoring Approach Of Jesus As Demonstrated In John 13
Ron Belsterling

               Through the study of Jesus' mentoring approach, as demonstrated in John 13, this article presents a theological perspective on the social science concept of mentoring. This chapter in the Bible provides an intimate and culminating snapshot of exactly how Jesus ministered to his disciples during their time together. In it, Jesus demonstrates that mentoring another contributes to making true disciples. This essay traces the historical evolution of the concept of mentoring.  Jesus' approach with his closest disciples is then analyzed as a mentoring relationship.  Jesus represents the ideal mentor and today's youth workers would do well to imitate his mentoring approach in making disciples of Jesus.

Loose Bonds, Emerging Commitments: The Lives And Faith Of Lutheran Youth
Eugene C. Roehlkepartain

               Recent studies of Lutheran youth from both the Lutheran Church Missouri Synod and the Evangelical Lutheran Church in America show mixed results regarding the role of faith in their lives. Lutheran young people rate their faith as important in their lives, but do not score well on measures of faith maturity. They attend church, but have little loyalty to their denominations. They hold generally orthodox Christian beliefs, but know little about distinctive Lutheran beliefs. Many participate in service projects, while too many others are involved in risky behaviors. The article also examines factors found to contribute to positive faith development among Lutheran youth, identifies signs of hope and renewal in Lutheran youth work, and recommends steps to improve the religious lives of Lutheran young people.