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Lusk also questions the effect of rationalism on assumptions made about children's faith. Christian education adopted a schooling model a couple of centuries ago, and this model implicitly teaches that knowledge is essential to faith. With Lusk's explanation of faith as "relational trust," that relationship is somewhat of a mystery, defying intellectual explanation. "One doesn't understand a mystery; one experiences it." On this point, Lusk concurs with the findings of several researchers in children's Christian spirituality—that children need to know God, to experience God, before (or at least at the same time as) learning about God. What might this mean for parents and church ministries? Evangelical churches are experienced in teaching children about God, but do these churches help children experience God?

The historical perspective of Bakke's work begs the question of the effect of today's contemporary culture on Christian education and the church's children. The church seems to be looking around more and more at cultural practices for ministries with children. Generations ago, contests and prizes were introduced into children's Christian education. More recently, children's ministers have begun to emulate contemporary media in order to attract children to their church's programs. In many settings, the leadership now realizes that a "wow"-filled program for children is an effective way to entice parents to attend, often resulting in rapid church growth. All too often, this is an uncritical adoption of current cultural practices with children. As Bakke mentions, it makes one wonder if seeking what is best for children has been abandoned for the sake of what children seem to want.

Children's spirituality is currently receiving considerable attention by researchers in academic circles. Numerous theologically grounded and theoretically sound books addressing issues of children's faith are being published. Both Bakke and Lusk cite The Child in Christian Thought, edited by Marcia Bunge, a book that fills in the thousand-year gap between the patristic writings and the Reformation and beyond. There are also focused conferences addressing the issues of children's spirituality. One example is the second triennial Children's Spirituality Conference: Christian Perspectives, which meets this June in the Chicago area. At this conference, approximately 500 scholars and practitioners will consider research findings and ministry models relevant to the spiritual formation of children. The tide is turning indeed.

The works of Bakke and Lusk aid the study of children and faith. There is progress, but more work must be done before we adequately understand children's faith and their ability to relate to God. Scholars must engage practitioners in ways that enable theology and theory to inform practice. Until then, two things will undoubtedly help all parents and children's ministers: Watch and listen to the child. Watch the child; watch closely to see what evokes wonder and awe in the child. And listen to that child; listen carefully as the child attempts to speak of things for which she or he may not yet have words. Then, when the child asks, it is time to teach.

Scottie May is assistant professor of Christian formation and ministry at Wheaton College and co-author of Children Matter.

Copyright © 2006 Christianity Today. Click for reprint information.

Paedofaith: A Primer on the Mystery of Infant Salvation and a Handbook for Covenant Parents is available from Amazon.com and other book retailers.

When Children Became People: The Birth of Childhood in Early Christianity and Children Matter are available from Christianbook.com and other book retailers.

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May (Web-only) 2006, Vol. 50