Children in society are often positioned as individuals who are not yet complete, merely miniature adults, or even as passive objects in social and religious spaces. In the Indonesian context, the 2024 report from the Ministry of Women's Empowerment and Child Protection shows that 50.7% of children experience violence, whether verbally, emotionally, physically, or neglect. In this situation, the church and Christians are called to be prophetic voices that not only advocate for children's rights, but also develop an understanding of faith that humanizes children as a whole.

Biblical Perspective on Children

Positive Image: Children as Models of Faith The Bible presents various narratives that position children as important subjects in God's plan. In Mark 10:13–16, Jesus emphasizes the importance of welcoming children and even positions them as models of acceptance of the Kingdom of God, "Whoever does not welcome the Kingdom of God like a little child will by no means enter it." Jesus' actions in embracing and blessing children (Mark 10:16) show the spiritual and social dimensions of acceptance and appreciation of children. This message is a strong foundation for building a child-friendly theology.

Problematic Overview: Verses on Violence and Neglect

Although there are texts that uphold the dignity of children, there are also many texts that leave ethical issues. Proverbs 13:24, for example, reads: “He who spares his rod hates his son; but he who loves him disciplines him diligently.” In the BIMK version, this text is even more explicit, “Not hitting a child means not loving him; if you love him, you must dare to hit him.” This text is often used as a legitimacy for violence in children’s education. However, contextual and historical readings open up space for alternative interpretations. The word “rod” in shepherding culture can be understood as a tool of direction, not a stick. The shepherd’s staff is used to protect, to direct the sheep so that they do not walk in dangerous places, not to hurt them. Likewise, the Hebrew word סרָ וּמ (musar), which is translated as “to discipline,” in other verses also means “education” (see Proverbs 1:8; 3:11). This kind of interpretation is a hermeneutical effort to save the meaning of the text from misuse and become a bridge for child-friendly reading.

In addition, narratives such as the story of Hagar and Ishmael (Genesis 21:14–16) or Moses being placed in the river (Exodus 2:1–10) also display the dimension of abandonment from the perspective of the child. Although narratively the action is interpreted as rescue, a theological approach that considers the child's perspective allows us to reread the text with an awareness of the child's experience of trauma and helplessness in a crisis situation.

Child-Friendly Theology: Building on Children's Narratives and Experiences as Theological Subjects

Child-friendly theology proposes a new paradigm that sees children not only as objects of teaching, but as subjects who have spiritual and interpretive capacities. The concept of "child theology" as referred to by Rev. Justitia Vox Dei Hattu, Th.D., an expert in Christian education, introduces an approach in which children interpret their faith experiences independently and meaningfully. In this case, children's voices and questions must be respected as part of a legitimate theological discourse. An example can be seen from children's questions, for example about the bloody and suffering cross of Christ, "Why did the God who loves us die in such a cruel way?" This kind of question challenges adults to get out of abstract theological language and develop a more empathetic, narrative, and cognitively developmentally appropriate faith narrative.

Many faith learning media, especially in the context of the church, still use a visual approach that is not child-friendly. Visualizations of the crucifixion, for example, can cause fear, not understanding. Therefore, it is necessary to reconstruct the narrative of faith that does not display violence as centrality, but rather love, sacrifice, and relationship. The use of creative stories, loving images, or participatory approaches is key.

Ecclesia Domestika: Home as a Sacred Space for Children's Faith
The concept of Ecclesia Domestika emphasizes that home is the first and foremost place for the growth of children's faith. This is not only the task of parents as religious teachers, but more as role models of faith and love. Rev. Jeniffer Fresy Porielly Pelupessy-Wowor, Ph.D., emphasizes that the development of children's faith is closely related to their sense of trust in the people around them. When the home environment creates a sense of security, then the relationship with God can grow healthily. In this context, child-friendly theology also concerns the spirituality of parenting, where adults realize that their actions create an image of God in the minds of children.

Challenges and Responsibilities of the Church

A Living Church is a Child-Friendly Church

Often the presence of children in the worship space is considered a disturbance. In fact, their presence actually signifies regeneration and life in the body of Christ. The church must open space for children's participation in worship, not only in Sunday school, but also in the form of inclusive intergenerational liturgy. The church must also be a safe place, especially amidst the reality of violence against children. If the home fails to be a place of refuge, the church must take on a prophetic and pastoral role to become a healing and companion community.

Child-Friendly Hermeneutics as an Ethical Responsibility

Reading the Bible from a child's perspective is not just an alternative method of interpretation, but an ethical and prophetic action. The church must not use the text as a justification for violence, but rather as a path to liberation. Child-friendly hermeneutics teaches that all readings of the Bible must consider the experiences of children, their psychological and spiritual impacts, and their social context as a vulnerable group. Child-friendly theology invites us to review our theological paradigm, church practice, and social relations with children. The Bible, though born in a patriarchal culture and often presenting problematic texts, also offers a powerful picture of acceptance, respect, and love for children. Through critical and creative reading, we are called to build a theology that is not only about children, but with children. Children are not simply objects of faith formation, but spiritual friends who enrich and challenge our own faith.

In a world that is harsh on children, a child-friendly theology is not an option, but a necessity. Because there we learn that the Kingdom of God does not belong to strong adults, but to those who learn to be small, trusting, and sincere like children. Has your church become a safe, welcoming, and liberating space for children to grow in faith?