Brandon Winstead’s article, “God’s Grace in Uno: How Play Can Reshape the Self-Identity of Affluent Students” is not about just playing games but using play as a way to disciple students. Brandon and I find ourselves in different contexts. He writes about the ability for a theology of play to restore the identities of affluent students who are relentlessly pushed to succeed. Play, for these students, is a way to escape the expectations and demands the successful life places upon their youth.
I am finding that a theology of play is valuable for students who come from all walks of life. I live in the Central Valley of California. Though the Central Valley has affluent students, many of our students are from middle- to lower-middle-class families. The same issues—loss of self-identity and depression—strike non-affluent students as well as affluent students. Life circumstances such as divorce, bullying and living in an economically depressed area give students little hope for the purpose of life or acceptance outside of whatever toy or accolade they might be able to possess or achieve.
I also have witnessed students “as they participate in moments of play, they begin to trust that Christ loves them simply for who they are…” Garrett is one example of a student connected to our youth ministry because of play. He began attending our church at the invitation of a friend. After several weeks, Garrett began attending Wednesday nights and other youth ministry gatherings more regularly than the friend who initially invited him because he found acceptance while playing games with our leaders and other students. Through play, he encountered God in others and was drawn to God. Within our ministry, D&D (not Dungeons and Dragons—Dodgeball and Discipleship) has become a great opportunity for students to find acceptance and love. Dodgeball is not the only game we play; it is one of several. There are reasons that students can be restored while playing dodgeball, Uno or any other game.
Not many students, if any, naturally have the language to express or understand what God is doing during play unless leaders, volunteers, mentors or parents are pointing and living it out. Yes, they will notice that they are welcomed, loved and appreciated in the places where godly play takes place, but they may not understand why. Discipleship can definitely take place in play if a follower of Christ plays and co-journeys with these students.
Co-journeying is the foundation for a theology of play, which is really the foundation for discipleship. When we as followers of Christ, whether leaders, volunteers, mentors or parents, participate in play with our students, they see in us the ability to let loose and enjoy God’s creativity and creation. The Uno game, which profoundly influenced Brandon’s students, was beneficial for those students and broke the ice because they needed to be removed from the challenges of life. All students need this. Yet the real power in a theology of play was not the students participating in a game of Uno but Brandon and Marlo’s presence. Brandon and Marlo were there for the students in their time of need. I think God knew what Brandon’s students needed and worked through Marlo.
Brandon is right when he talks about play opening a door or offering a gateway for students to engage with God. However, if no one is tending the gate when students are prepared to be discipled, then they may not be pointed in the direction of the life-giving God.
Brandon’s article doesn’t emphasize enough the role the body of Christ plays in living out a theology of play as an example for students. If the body of Christ is not present, students might end up regarding play as an escape from reality rather than an opportunity to encounter God and help others encounter God too.
A theology of play is only as powerful as the dedication of those who disciple youth to co-journey with them in play and in life. Unless there is someone journeying alongside them, being present in their lives, how are students supposed to recognize God’s grace and sacrificial love in play? So the new question becomes, What does a theology of presence look like within a theology of play?
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