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word from the editor

eally? In 2013 do we still need articles on witchcraft and the evil eye? These perennial issues, and a mul- R titude of parallel ones, continue to impact people around the world even if we imagine (usually incorrectly) A. Scott Moreau that they no longer impact those of us who live and minister Editor in the West. But over the past few decades, our perspectives on them have shifted. No longer denying them, but also no longer simply accepting and promulgating experiential testimonies and stories as evidence of scriptural truth, many look for a more healthy and holistic perspective on the multitude of practices that fit into Paul Hiebert’s “excluded middle” territory. Our two lead articles provide the type of challenges and questions that I’m hearing on a regular basis; they also demonstrate the ways in which thinking about things such as witchcraft are shifting among today’s international workers and mission thinkers. But don’t stop there. You will benefit from the rest of the articles as well! En- gage with our authors, join the conversations online about the articles, be part of a community seeking answers that the entire global Christian community will appreciate.

All of the articles in this issue of EMQ are available in reprint format

A Second Look: Modern Slavery?...... page 390 The Existence of Witchcraft in Africa: Continuing the Discussion ...... page 394 Evil Eye: Ancient, Yet Contemporary Phenomenon and a Biblical Response ...... page 404 “Shrewd as a Snake, Innocent as a Dove” ...... page 412 Vitality of Spiritual Retreat for Those Who Minister ...... page 422 Re-imaging Medical Mission: Results of the PRISM Survey ...... page 430 A Cross-cultural Missional Life in Three Stages ...... page 440 The Power of Diversity in Global Missions...... page 448 Consuming Peanuts in the USA and India...... page 454 All in the Family: Nepotism and Mission? ...... page 462 Catch Me if I Fall: Premature Departure from the Field ...... page 468 In the 20/30 Gap: Biblical Storying with Post-Christian Generations ...... page 478 Voices in the Church: Embracing the Nations: The Calvary Story...... page 484 Excellence in Missions: Nurturing an Organizational Culture ...... page 490

Minimum order: 20 copies of a title. Price: $20 for the first 20 copies. Each additional copy, 50 cents. Price includes surface postage. Overseas airmail additional. To order, write: EMQ Reprints, P.O. Box 794, Wheaton, IL 60187. Phone: 630.752.7158; Fax: 630.752.7155; Email: [email protected]. Copyright © 2013. Evangelical Missions Quarterly (ISSN 0014-3359) is published each January, April, July, and October by the Billy Graham Center at Wheaton College, P.O. Box 794, Wheaton, IL Evangelical Missions Quarterly 60187. Phone: 630.752.7158. Fax: 630.752.7155. October 2013 Vol. 49, No. 4 EMQ Disclaimer: Articles and advertisements Editor: A. Scott Moreau published in EMQ are the sole responsibility of Associate Editor: Gary Corwin the authors and advertisers and do not neces- Managing Editor: Laurie Fortunak Nichols sarily represent the views of the editors, the Billy Graham Center, or Wheaton College. Book Review Editor: Marcus Dean Editorial/Advisory Committee: Subscription rates: One year (4 issues) $32.95. Ronald Blue Erin Kawaye Airmail $52.92. Two years (8 issues) $59.95. Paul Borthwick Mary Lederleitner Airmail $99.95. Three years (12 issues) $82.95. Dave Broucek Brent Lindquist Airmail $142.95. Single copies $12. Bulk rates Matt Brown Grant McClung available. Mike Constantz Samuel Naaman Address all correspondence to: EMQ, Charles Cook Marvin Newell P.O. Box 794, Wheaton, IL 60187. When giving Richard Coleman Susan Perlman change of address for subscription, supply both Sarita Gallagher JR Rozko old and new addresses. Bruce Huseby Periodicals postage paid at Wheaton, IL, and ad- Graphic Design: Dona Diehl ditional post offices. Revenue Canada GST Advertising/Fulfillment: Karen Helmkamp 131544934. Postmaster: Send address changes to Evangelical Missions Quarterly, P. O. Box 794, Website: emqonline.com Wheaton, IL 60187. Editorial email: [email protected] Subscription email: Indexed in: Christian Periodical Index, Religious [email protected] and Theological Abstracts and ATLA Religion Da- tabase. Back issues available in Microfilm from NA Advertising: [email protected] Publishers, 300 North Zeeb Road, Ann Arbor, MI 48103.

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REGULAR FEATURES 390 A Second Look: Modern Slavery? By Gary Corwin 478 In the 20/30 Gap: Biblical Storying with Post-Christian Generations By Anna Rapa 484 Voices in the Local Church: Embracing the Nations: The Calvary Story By Sam Owusu 490 Excellence in Missions: Nurturing an Organizational Culture with a Developmental Bias By Steve Hoke 496 Book Reviews

ARTICLES 394 The Existence of Witchcraft in Africa: Continuing the Discussion By Tim Stabell, with response by Jim Harries An ongoing discussion of witchcraft, common reactions, and what a Christian response entails.

404 Evil Eye: Ancient, Yet Contemporary Phenomenon and a Biblical Response By David Allen Bledsoe An overview of the evil eye and three gospel-based truths to encourage those who fear it.

412 "Shrewd as a Snake, Innocent as a Dove": The Ethics of Missionary Dissimulation and Subterfuge By Larry Poston Macro and micro ethical issues of tentmaking, contextualization, and contextual movements among Messianic Jews and Muslims.

422 Vitality of Spiritual Retreat for Those Who Minister By Marla Campbell The study of rest and Sabbath necessitates not only research for validation, but more importantly, a qualitative approach steeped in experiential learning and practice. 430 Re-imaging Medical Missions: Results of the PRISM Survey By Mark Strand, with John Melinger, Tina Slusher, Alice Chen, and Allen Pelletier Comprehensive survey of potential medical missionaries reveals significant challenges in the days to come.

440 A Cross-cultural Missional Life in Three Stages By Les Cowan A practical, three-stage checklist that workers in transition might use as a way of identifying where they are and what lies ahead.

448 The Power of Diversity in Global Missions By Victor H. Cuartas A broad look at ethnic and cultural diversity, principles in relation to diversity, and challenges for those in global settings today.

454 Consuming Peanuts in the USA and in India: Reflecting on the Controversy over Insider Movements By Joshua Iyadurai The gospel is not a product; it is a person—Jesus. What does this mean to workers from the West trying to share the gospel with those from Muslim backgrounds?

462 All in the Family: Nepotism & Mission? By Karen L. H. Shaw Is nepotism good or bad? A look at the practical issues and what the Bible has to say about the topic.

468 Catch Me if I Fall: Premature Departure from the Field By Becky Thorson A guide to help agencies and churches make decisions and plan for contingencies when workers may need to leave the field early. a second look

Commentary by EMQ associate editor, Gary Corwin

Modern Slavery?

Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy. —Prov. 31:8-9 The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free… —Luke 4:18

or almost all of us, at the margins of our consciousness is an awareness of something called human trafficking. It’s there, Fand we know that it’s real, but we assume that it’s a tiny, tragic blip on the scope of human experience—perhaps a subtitle in the story of kidnapping more generally. I was recently part of a study group on human trafficking that made clear the shortcomings of such assumptions.

This week as I write, the subject has smuggling of human beings, the term been brought home in a dramatic way actually has two very specific techni- for many Americans with the rescue cal and legal definitions, one for sex in a quiet U.S. neighborhood of three trafficking and one for labor traffick- young women who had been held and ing (which also applies to other kinds sexually abused for over a decade. In of services). The scope in both defini- fact, at least 100,000 to 300,000 youth tions includes recruitment, harbor- are at risk for commercial sexual ex- ing, transportation, and provision of ploitation annually in the U.S. persons for the specific activities (defi- But sexual slavery is not the only nitions from the Trafficking Victims face of human trafficking. It may also Protection Act, and may be easily ac- be for cheap labor, for smuggling, or cessed through the NHTRC; see con- for military purposes (including child tact information later in this article). soldiers), just to name a few major When force is employed the means categories. The common denomina- may include kidnapping, confine- tor in all these manifestations is that ment, physical assault, sexual assault force, fraud, or coercion in one form or and rape, or other violence. Fraud another is used in order to ensure the often includes fraudulent employ- compliance of those being trafficked. ment offers or contracts, false prom- And although “trafficking” may ises about work and living conditions, conjure up an image of cross-border false promises of education, and with-

390 EMQ October 2013 holding wages. The means of coercion concerned that those among whom often include threats of deportation or we work have clean water and ade- arrest; blackmail; threats to life, per- quate medical care, we ought also to sonal safety, family members or other be concerned that these cruelly-treat- victims; debt bondage; withholding ed slaves in our midst gain freedom. legal documents; and psychological What can we do? First, minister to manipulation (NHTRC). the victims and, when possible, pro- Why is this important to the read- vide information about the perpetra- ers of EMQ, which after all is a mission tors to authorities. But on the way to journal and not a law enforcement either of these things, it is necessary one? The primary reason is that this to know where trafficking tends to horrendous practice is everywhere, in occur, the indicators that identify it, every context where the Lord’s servants and where we can go to find help. Of engage in the task of mission, and in the three, the where is probably the its wake are powerless casualties for most context-specific, although some whom Christ died, trapped in slavery. venues are pretty universal (e.g., street Yet while the victims of this atrocious prostitution, pornography, escort ser- practice are largely powerless, we are vices, online sex, and labor contexts not, and the Lord would want us to do like agriculture, construction, domes- everything in our power to free them tic work, peddling/begging, drug traf- (“…the least of these …”). If we are ficking, and bonded labor). Tragic Numbers The numbers below give a sampling of the scope of this issue today. However, behind each of these numbers is also a face, millions of faces, in desperate need of kindness, compassion, and the knowledge that they are loved and valued.

• After the drug trade, trafficking • The average girl sold into a of humans is tied with arms brothel is 14 years old. as the second largest criminal • In Thailand, 200,000 girls and industry in the world and is the women are exploited each fastest growing. It is a $35 billion year. 20,000-30,000 of these are business. children. • Between 13 and 27 million people • In Kolkata alone, there are more from 127 nations are believed to than 60,000 brothel-based women be victims of trafficking globally. and girls in prostitution. • Of the 600,000-800,000 people • Costa Rica has more than 300 trafficked across international brothels in San Jose alone. borders annually, 80% of victims Sex tourism in this country is are females and 50% minors. numbered at 5,000 tourists. • More than 2 million children are • 80% of girls leaving orphanages sexually exploited in the slave in Eastern Europe are sold to or trade each year. tricked by traffickers. EMQ October 2013 391 Indicators of sex trafficking to look Whatever the mission community for include being under 18 and provid- can do to help ameliorate this scourge ing commercial sex, not being free to will be the result of many small and lo- leave/come and go as he or she wishes, cal victories accomplished over many being unable to pay off a large debt, years. But big breakthroughs are also having been recruited through false possible. Both are part of the church’s promises, and signs of physical and/or history in the modern period. Wil- sexual abuse. In the labor sphere these liam Wilberforce spent decades in indicators include being confined to Parliament, and finally won the day to the workplace or employer-provided end British slavery. The Quakers used housing, being unable to pay off a large kitchen-table diplomacy to build a debt, not being in control of one’s own movement against slavery in the USA ID documents, being recruited through in the years before the Civil War. It can false promises, and being unpaid, paid happen again. Lord, give us your eyes very little, or paid only in tips. to see and your hands Finding help will also vary greatly to help. with the contexts. For immediate help or as a link to other global resources, Gary Corwin is associate contact the National Human Resource editor of EMQ and staff Center (NHTRC): 1.800.375.7888, missiologist with the inter- [email protected] or visit www. national office of SIM. traffickingresourcecenter.org.

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10852 Globalnsure AD.indd 1 8/10/09 10:01 AM The Existence of Witchcraft in Africa: Continuing the Discussion

Photo Tim Stabell courtesy SIM

nited States former President Bill Clinton is infamously remembered for his tortured statement during his impeachment hearings to the effect that the truthfulness of a particular point in his testimony depended upon “what the meaning ofU the word ‘is’ is.” In a recent article in EMQ, Jim Harries (2011) raises the question as to whether or not witchcraft “exists” in African societies. In responding, I am more than tempted to resort to a Clin- tonesque, “Well, it depends on what the meaning of the word ‘exists’ is!” It also depends on the meaning of the word “witchcraft”.

394 EMQ October 2013 There is a great deal at stake here, a culture that has taught people to and the way we deal with this ques- blame misfortune on others—often tion has very practical implications— the weaker members of society—chil- even of life or death. So I am grate- dren too quickly become scapegoats. ful to him for raising the question.1 Such children are often taken to pas- Harries argues that “witchcraft” does tors who advertise themselves as spe- “exist” in Africa. It exists as the out- cialists in dealing with “witches”, and working or manifestation of jealousy. who, for a fee, subject them to har- Given the possible ambiguity of the rowing exorcisms. In other instances, two key terms, however, I worry that children have been driven out of their his simple, flat-out affirmation of homes, burned, traumatized, or even “witchcraft’s” “existence” could be killed. All this happens because peo- taken in the wrong way. ple believe that witchcraft exists, and that these children are witches. Differing Types of Witchcraft Let me begin by describing a type Witchcraft in the West of “witchcraft” that is increasingly com- Does witchcraft exist in the West? mon in contemporary urban Africa. Many would point to the contempo- When my Congolese friends say that rary movement referred to as Pagan “witchcraft exists,” many would in- Witchcraft, or Wicca. Here, people

Given a culture that has taught people to blame misfortune on others—often the weaker members of society—children too quickly become scapegoats.

clude the idea that very young children publicly self-identify as “witches”, can be the mystical cause of terrible so yes, “witchcraft” as an observable suffering. A father accuses an 8-year- practice does exist. Does it “exist” in old of preventing him from finding a the sense of having the power that ad- job, or a mother whose baby is sickly herents claim it does? accuses her 5-year-old stepdaughter of One’s answer to that question will mystically drinking her baby’s blood depend upon convictions regarding (for more on child witches, see Cimpric the nature of the world and spiritual 2010 and Molina 2005). powers. Wiccans will claim that their Given the horrific societal condi- spells do indeed influence events of tions under which people seek to sur- everyday life—quickly adding that vive in many African cities, and given they are bound by an ethic of causing

EMQ October 2013 395 no harm to others (Taira 2010, 381). ning a soccer game, and especially for Many in North America, on the other protection against “witches”. hand, influenced by the idea of the We find figures somewhat like these sufficiency of natural causes, will be in different passages of scripture—the highly skeptical of such claims. Some magicians of Pharaoh’s and Nebu- evangelical Christians, meanwhile, chadnezzar’s courts, Balaam, Simon would likely join Wiccans in affirming and Elymas in the Book of Acts, and the latter’s ability to manipulate oc- others. These were all public figures, cult powers, but attribute that ability self-identifying as specialists in the oc- to the kind of evil spirits referred to in cult, and consulted by clients of one the Bible. Clearly, then, an affirmation kind or another. of the real existence of witchcraft can Beyond such public figures, how- mean very different things. ever, the popular understanding of Regardless of personal presupposi- witchcraft in Africa includes another tions regarding the nature of spiritual idea: that of hidden witches who do realities, however (and this is impor- not in general self-identify, but in- tant to the argument below), at the stead must be exposed by others. broader level of public discourse, it Conversations about witchcraft often is extremely rare in North America refer to individuals who, acting out of for witches to be blamed for other secret malice, use invisible powers to people’s troubles. There is simply no harm others. The distinction between support in society at large for the idea the two categories of “witchcraft” de- that death, illness, or other misfortune scribed here is not unambiguous. In might be caused by witches. many contexts, people suspect that public “diviner/healers” not only use Witchcraft in Africa their occult powers to help others, but The situation in Africa is sig- also succumb to the temptation to nificantly different.2 Let me suggest participate in the mystical consump- two levels of meaning for the words tion of human flesh alongside other “witch” and “witchcraft”, as these secret witches. Furthermore, it some- terms are used in day-to-day conversa- times happens that an individual will tion in African contexts. On the one confess to having secretly harmed oth- hand, when speaking English, people ers through witchcraft, and so come will often refer to the activities of the out as a public figure. In other cases, local “traditional healer” (shaman, individuals will publicly give dark hints or mganga in Swahili) as witchcraft. of their ability to use hidden powers to These occult practitioners, like Wic- cause harm. They do so in order to cans, are public figures. Unlike Wic- create an attitude of fearful respect in cans, they are an integral part of mod- those around them. ern, urban, capitalist African society, In the North American context, openly advertising their services with even if some people might grant the billboards, and actively consulted by theoretical possibility that witches many for a multitude of reasons: love could cause harm, there is (as argued potions, cures for this or that ailment, above) no societal support for actually help in passing a school exam or win- suspecting specific people or seeking

396 EMQ October 2013 to uncover their identity. In Africa, what they understand by this is signifi- however, everyday conversation often cantly different from what their great- lends credibility to this way of dealing grandparents’ conception of things with the hardships of life. Why have I would have been. been sick for so long? Why can’t my wife As Christians have worked at inte- get pregnant? Why have three of our chil- grating their new faith with their cul- dren succumbed to disease? The answer tural inheritance, ideas about witch- is obvious: There must be a hidden craft have been “demonized” (Meyer “witch” out there who is responsible 1999; Onyinah 2004). Before Christi- for this misfortune. What are you go- anity and the Bible became dominant ing to do about it? forces in Africa, witchcraft was not at- In the hundreds of stories that tributed to the work of demons. Bibli- circulate, witches are said to fly vast cal demons were not an available cate- distances at incredible speed on win- gory. Instead, the power of witches was nowing trays, or goatskins powered often viewed as innate—an inherent by human blood, or reeds of elephant attribute of the witch him or herself. grass. They are addicted to human flesh Alternatively, witchcraft might be and unable to stop themselves from at- conceived of as a set of magical pro-

Before Christianity and the Bible became dominant forces in Africa, witchcraft was not attributed to the work of demons. The power of witches was often viewed as innate.

tacking others in an effort to quell an in- cedures that one could learn in order satiable hunger. They belong to covens to harm his or her enemies. In other where every witch must take his or her cases, witches were believed to accom- turn sacrificing a family member for a plish their wicked purposes by ma- shared feast of human flesh or them- nipulating some kind of local spirit. selves become the next victim. Witches But even here, these spirits were not sometimes turn others into zombies to understood in the same way as the work in their fields, or send them under- Bible portrays demons: beings in re- water to force fish up toward the surface bellion against God and his holiness. where they can be caught. As new generations of Christians have read scripture, however, and have dis- Back to the Question covered its teaching about Satan and Does this kind of secret witchcraft demons, it has been an easy step for exist? My Congolese Christian friends them to connect what they believe would almost all argue vociferously about “witches” to the picture that that it does. But in another twist on the Bible gives of evil spirits. Witches, the meaning of the term “witchcraft”, according to this view, exist in a new

EMQ October 2013 397 sense, introduced with Christianity: to manipulate the occult world—gen- they are people who secretly coop- erally through the mystical sacrifice of erate with Satan and his demons to a member of one’s family—in order to wreak havoc in human society, do- achieve success in business or politics. ing all the things that local discourse Thus, somewhat paradoxically, witch- about witches says they do. craft is conceived in ways that pres- Harries identifies the motivation sure people to share (as Harries points behind witchcraft as jealousy, and this out), but is also seen as a means some is indeed what people will often look people might use in order to accumu- for as they seek to uncover a hidden late wealth and power. witch. Suspicion often falls on people in the extended family, who, accord- Reacting to Witchcraft ing to traditional African values, have Common to these different ideas, a special right to expect help from however—including the Christian, de- other family members. Imagine, then, monized version—is the notion that a person who has been doing rela- there are people who really are secretly tively well, but suddenly begins to ex- guilty of causing misfortune. For the

No doubt there are individuals out there who seek to manipulate occult powers for the purpose of harming others. But to what extent is it right to attribute misfortune to such individuals?

perience a string of misfortune. He or most part, it is assumed, such indi- she may begin to wonder: Who in my viduals do not willingly self-identify. family or others closest to me is casting There are, as with just about every as- a jealous eye on my abundant crops, my pect of witchcraft discourse, complexi- healthy children, or my well-paying job? ties and exceptions. As Harries suggests, this way of seeing My Congolese friends can point to things can act as a “leveling mecha- lots of cases of “witches” who have nism,” reinforcing the cultural value confessed to having committed hor- system of mutual sharing. If I am not rible crimes. Children, for example, sufficiently generous, someone close will tell blood-curdling stories of their to me may become jealous and use nighttime involvement in occult at- witchcraft against me. So I had better tacks. As a skeptical western observer, be generous. I quickly resort to concepts such as Jealousy, however, is not the only the impressionability of children, and motive attributed to witches. Sheer their vulnerability to the power of sug- perversity or innate malice might also gestion; to nightmares; to a tendency be the hidden impulse. Alternatively, for flight to imaginary worlds in order ambition could spur some to attempt to escape the harsh realities of life; to

398 EMQ October 2013 hunger for attention. Adults too may are individuals out there who, for var- have motives other than simply the ious motives, seek to manipulate oc- avoidance of torture for hinting at cult powers for the purpose of harm- dark powers that they may possess. ing others. In that sense, “witchcraft” The urgent questions posed by this certainly “exists”. But to what extent is way of thinking about the “existence” it right to attribute misfortune to such of “witchcraft” are then: (1) How can individuals? Are they the cause of the these witches be identified? and (2) How troubles that I experience in life? can their power and malice be neutral- A bare statement that “witchcraft ized? To answer the first question, exists” might be taken as a sweeping people commonly resort to a range of affirmation of this powerful cultural procedures: narrative. Even more troubling, it • Fear-induced speculation regard- could seem to lend support to various ing the identity of the witch who caused culturally-approved means of deal- this or that calamity ing with those so identified. It at least • Consultation of “traditional divin- bears noting that although the Bible ers/healers” does describe figures referred to as ma- • Consultation of “pastors” who claim gicians, diviners, or witches, never do similar powers we see in its pages a clear example of • Participation in community gossip a “witch” of the type discussed above about who is or is not a witch who out of secret envy, malice, or • Extraction of confessions from sus- ambition covertly attacks others with pected witches by means of threats or mystical power. Never does the Bible actual physical abuse encourage or even give an example of Common answers to the second a hunt to uncover the hidden identity question include: of such a person. • Reliance upon protective fetishes How to approach these questions obtained from “healers” remains a topic of lively debate in dis- • Avoidance of suspected “witches” cussions I have fairly regularly with Af- • Exorcisms to drive out “demons rican friends and colleagues. In classes of witchcraft” from accused witches and personal conversations, we contin- • Banishment and confiscation of ue to seek to clarify the issues in what I the property of witches hope is an atmosphere of mutual trust • Beatings and torture and respect. Lines of discussion that we • Lynching continue to explore, and that I think Thankfully, I don’t personally know might bear good fruit, include: of believers who have participated in • God is sovereign in all that hap- the last of these actions. In any case, pens in our lives, and there is no need measures like these seem to be the to fear the power of demons or witch- natural outcome of their belief in the es, hidden or otherwise. existence of witches. • Jesus has been exalted above all the principalities and powers, and we Conclusion are seated with him in heavenly plac- What then should we say about the es, sharing his place of authority (cf. existence of witches? No doubt there Wa Gatumu 2009).

EMQ October 2013 399 • Believers must refuse to partici- References pate in the sins involved in the com- Cimpric, Aleksandra. 2010. Children Ac- mon procedures for identifying secret cused of Witchcraft: An Anthropological Study of Contemporary Practices in Africa. Dakar: witches. All of the procedures listed UNICEF. Accessed July 27, 2012, from above for making such identifications www.unicef.org/wcaro/wcaro_children- are contrary to commands of scripture. accused-of-witchcraft-in-Africa.pdf. • Believers must also refuse to par- Harries, Jim. 2011. “The Existence of ticipate in the active sins listed above Witchcraft in Africa.” Evangelical Missions in the measures taken to deal with Quarterly 47 (3): 290-293. those identified as witches. In fact, our Kwanue, C.Y. 2012.” Girl, 10, Confesses to Witchcraft Activities.” Daily Observer obligation according to the Bible is to (Monrovia, Liberia). July 27. Accessed May love even our enemies; and as scrip- 14, 2013, from www.liberianobserver.com/ ture says, “Perfect love casts out all index.php/news/item/2002-girl-10-confess- fear” (1 John 4:18). es-to-witchcraft-activities. Meyer, Birgit. 1999. Translating the Devil: Endnotes Religion and Modernity among the Ewe in Gha- 1. This article cannot address all of the na. London: Edinburgh University Press. significant concerns that Harries raises. I Molina, Javier Aguilar. 2005. The Inven- do want to comment briefly on one issue, tion of Child Witches in the Democratic Repub- however, that goes beyond the focus of this lic of Congo: Social Cleansing, Religious Com- article. Harries suggests that genuine en- merce and the Difficulties of Being a Parent in gagement with African views of witchcraft an Urban Culture. Save the Children, USAID. requires the use of the local vernaculars. His Onyinah, Opoku. 2004. Contemporary point seems to be that there are subtleties “Witchdemonology” in Africa. International in vernacular terms that the English word Review of Mission 93: 330-345. “witchcraft” does not express. Harries’ point Taira, Teemu. 2010. “Religion as a Dis- may be appropriate for rural and homoge- cursive Technique: The Politics of Classify- neous small-town settings. In larger towns ing Wicca.” Journal of Contemporary Religion and cities, however, vernacular languages 25(3): 379-394. have often given way to French or English Wa Gatumu, Albert Kabiro. 2009. The and/or trade languages. In many cases, chil- Pauline Concept of Supernatural Powers: A dren raised in an urban context never really Reading from the African Worldview. Pater- learn their parents’ vernacular. Yes, there noster Biblical Monographs. Eugene, Ore.: are still ethnic enclaves where the mother- Wipf & Stock. tongue is still spoken. But urban living White, Ethan Doyle. 2010. “The Mean- provides a context where people of differing of ‘Wicca’: A Study in Etymology, His- ent ethnic backgrounds mix, go to school tory, and Pagan Politics.” The Pomegranate and church together, and debate the issues 12(2): 185-207. of the day. Among the many ongoing conversations is the one about “witches”, car- Tim Stabell served in the ried on in the dominant languages of the Democratic Republic of urban context, and combining different Congo with his wife, Su- ideas from different ethnic traditions. If the san, from 1982 to 1996. issues of “witchcraft” are to be addressed for He now leads a mission urban Christians, they will need to be in the program at Briercrest Col- languages of the urban context. lege and Seminary in Can- 2. For specific sources to find examples ada and continues to teach of witchcraft in Africa, email the author at part time at Shalom University in northeastern [email protected] Congo.

400 EMQ October 2013 Five Points of Response Jim Harries

appreciate Tim Stabell's response to my article in the July 2011 issue of EMQ. I agree with much of what he writes. IBelow are a few key points over which we differ and which I think are important.

Existence | Fear invariably be different from native Affirmation of the existence of French ways of using French. (Should witchcraft could generate fear. On the the Congolese carefully imitate native other hand, ignoring things that make French ways of using French, this will a fundamental contribution to the create a gap between the way they use functioning of human societies results language and their own worldviews. in important contexts not being ad- Such concealing of worldview misleads dressed. It is important for missionar- many missionaries.) Use of an African ies to engage with who people are, and language avoids confusion (see Bujo, not who they might like them to be. If cited by Stinton 2004, 141). This applies witchcraft indeed does “exist” for Afri- especially if the European language is can people, that “existence” will influ- already known by the missionary before ence the way they live and how they visiting his or her ministry location, but will respond to the gospel. less so if someone was to learn French on, say, the streets of Kinshasa. Languages Stabell suggests that my advocating Witchcraft | Jealousy for the use of indigenous languages is Stabell suggests that mystical pow- really only valid in rural areas. I have ers underlying witchcraft are largely addressed this widespread misconcep- unknown in Western communities. tion in detail elsewhere (e.g., Harries One reason for making the link be- 2013). In brief, languages are linked to tween witchcraft and jealousy overt is cultures. The use of French by Congo- to point out that this is not necessarily lese nationals in Kinshasa will almost the case. Flagrantly vaunting one’s ma-

EMQ October 2013 401 terial wealth or prestige is despised in when the Bible is translated into Afri- the West; overdressing, conspicuously can languages. eating without sharing with those who Why were the Pharisees opposed to are hungry, and “showing off” are con- Jesus, if not as a result of their envy of sidered reprobate behaviors. Public him? By what means did they manage displays of sexuality are taboo, highly to get the innocent Jesus condemned frowned upon, or even illegal. under Roman law, if not through ma- A family that leaves their visitors nipulation of mystical powers? Hazael alone without food as they eat are in- killed Ben Hadad when he discovered viting negative repercussions. When a that he would recover from his illness woman says, “Hi. I’m Deb,” if you re- (2 Kings 8:7-15). Is it not likely that he spond with, “I am the Honourable Rt. used “mystical means” to cause the ill- Rev. Dr. Professor Steven Nob” (even ness in the first place? if this is who you are), then expect to I do agree with Stabell—the biblical be laughed at or shunned. The conse- text does not advocate for the identifi- quences of inviting jealousy in Africa cation of or punishment of witches as translate into witchcraft. In Africa, the a means to healing. This is in Africa a forces created by jealousy are the pow- strongly counter-cultural message that erhouse of witchcraft. deserves special emphasis.

Demonization of References Harries, Jim. 2011. “The Existence of African Religions Witchcraft in Africa.” Evangelical Missions Stabell mentions the demonization Quarterly 47(3): 290-293. of African religions. Among the Luo _____. 2013. “The Immorality of the people of Kenya, the term juok, frequent- Promotion of Non-Indigenous Languages ly translated into English as “witchcraft”, in Africa.” Global Missiology 2(10). Accessed was once considered to be “good” (Hoe- January 7, 2013, from ojs.globalmissiol- ogy.org/index.php/english/article/view- hler-Fatton 1996, xiv) and could even File/1137/2635 be a translation for God (Mboya 1983, Hoehler-Fatton, Cynthia. 1996. Women 91). Demonization of African religions of Fire and Spirit: History, Faith and Gender in has arisen as a result of westerners con- Roho Religion in Western Kenya. Oxford: Ox- demning African traditions before un- ford University Press. derstanding them. Simply calling what Mboya, Paul. 1983. Luo Kitgi gi Timbegi. goes on in Africa witchcraft is a way of Kisumu: Anyange Press Ltd. Stinton, Diane, B. 2004. Jesus of Africa: applying limited understanding. Con- Voices of Contemporary African Christology. demnation would be reduced if African New York: Orbis Books. languages were taken more seriously. Since 1988, Jim Harries, Scripture Use PhD, has taught theology in Stabell suggests that the Bible gives Zambia and then Kenya, pri- no examples of covert attacks using marily in African languages, and with a focus on reaching mystical powers. What is not visible to indigenous churches. Jim chairs westerners reading through their pre- the Alliance for Vulnerable suppositional mindsets may however Mission. He has published a number of books and be very visible to Africans, especially articles. See jim-mission.org.uk.

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262088_EMQ_10_13 .indd 1 7/10/13 3:29 PM Ancient, Yet Contemporary Phenomenon and a Biblical Response David Allen Bledsoe

hile paying a bill, I noticed the nicely dressed Brazilian professional who attended to me wore a small bluish pendant around her neck. Recogniz- ing it as a charm to avoid the evil eye, I asked her kindly, but directly if she knew the intended purpose of the pendant. She responded, “Why, yes. This jewel keeps evil energies and forces away from me. I need every sort of assistance.” She then issued me a receipt and proceeded to resolve a pressing matter that demanded her attention. I left reflecting upon this woman’s past three decades, missionaries com- situation. First and foremost, she ing from more secular contexts tend to needed the gospel, just as everyone either fail to detect such practices or else. Second, obedience to the gospel merely dismiss them as superstitions would require that she put aside amu- for the simple-minded. lets like the one she wore around her Second, the Church must give neck. It then dawned on me, however, biblical responses to folk beliefs that she would likely need to under- such as the evil eye, which conse- stand God’s sovereignty and goodness quently shows the sufficiency and before she would ever obey such a de- applicability of the gospel to all ar- mand. I then asked myself if I would eas of life. If not, many will think that know how to accompany her to receive the Christian message is irrelevant or deliverance from such spiritual depen- powerless for day-to-day living; what’s dencies, if the opportunity arose. more, converts will tend to hold their new Christian faith in one hand, while Definitions and Motivations hiding their old practices in the other. The evil eye is a folk belief—an- Third, a study of the evil eye can cient, yet contemporary—found in serve as a starting point to under- most societies no matter the principal stand and offer biblical responses religion among a people or their cul- to other folk beliefs and fears. Ex- ture. The concept and consequent fear amples include witchcraft, sorcery, use are that evil or negative energy can be of negative words to bring about un- transmitted from the eye gate of one desired events, contact with persons individual to another person or ob- thought to carry evil spirits, profaning ject, oftentimes provoked by jealously a totem, and using amulets and rituals or revenge. The evil eye really mani- to undo curses. fests as a form of animism, which Gai- lyn Van Rheenen summarizes best as Counter Measures to Avoid the Evil Eye …the belief that personal spiritual be- People who fear malefic effects of ings and impersonal spiritual forces have the evil eye frequently utilize charms power over human affairs and, conse- quently, that human beings must discover and gestures which act to divert the what beings and forces are influencing gaze of one with evil intent or serve to them in order to determine future action ward off evil itself. This section men- and, frequently, to manipulate their power. tions only a few to demonstrate the (1991, 20) vastness and variety of options. One way thought to avoid the evil There exist several pertinent reasons eye is with the “good eye.” The Eye to address this subject in a venue for of Horus as seen in figure 1 on page students and practitioners of missions. 406 is believed to derive from ancient First, transcultural servants Egyptian mythology. According to the need awareness of the evil eye and myth, the god Horus set out to protect its remedies, which likely exist humankind from the evil god Set, and among the peoples they serve. As Horus lost his right eye in the battle. missiologists have pointed out in the Over time, the symbol of Horus’ eye

EMQ October 2013 405 came to represent health, fullness, and tractive piece of art, some give it as protection against evil. In fact, Roman gifts to family members and friends. doctors used the letters Rx on their To illustrate, the topic of the evil eye prescriptions as a shorthand depic- came up in a cell group meeting in tion of this eye in order to supplicate our home. As we were discussing dif- Horus’ cure upon their ill patients (in ferent amulets, a new believer realized Bohigian 1997, 92-93). that the key ring she received from her I recall an encounter in an exercise daughter after visiting the country of gym with a young Brazilian business- Turkey was a nazar. She pulled the key man who bore a large tattoo of the ring out of her purse and discarded it, Eye of Horus on his arm. I asked if understanding that it was contrary to he knew the meaning of the symbol. her new Christian faith. He said that he surely did and chose The Hasma, often called the hand it after careful research concerning its of Fatima, is an amulet frequently ob- significance. I then asked him if the served in Northern Africa (see figure eye had offered him what he expected. 3). It should not be surprising that He enthusiastically testified that “only North African Muslims, as well as good things have occurred to me since other Muslims, have a preoccupation I put this tattoo on my arm.” This with the evil eye since oral tradition dialogue led to an opportunity to in- holds that Muhammad affirmed its troduce to him to the idea of divine existence. In one book of the Had- protection to Christ followers. I con- dith, the prophet was recorded twice cluded our conversation by giving him as saying, “The influence of an evil eye my business card so he could call me is a fact” (Sahih Muslim, Book 26, No. when life eventually turned sour. 5426 and 5427), and he proceeded to A nazar, shown in figure 2 below, elaborate in one of those records that represents another “good eye.” I have “if anything would precede the [sic] noticed the spread of this symbol in destiny it would be the influence of Brazil during recent years, especially an evil eye, and when you are asked among the upper classes. As is common in other cultures, people place Figure 2. Example of a nazar this symbol around their necks, attach it to the front door of their homes, and suspend it below the rearview mirror of cars. Since it makes an at-

Figure 1. The eye of Horus

406 EMQ October 2013 to take bath (as a cure) from the in- ballet girls, for example, in the novel fluence of an evil eye, you should take The Phantom of the Opera formed this bath” (Sahih Muslim, Book 26, No. sign with their hands upon hearing 5427). the mention of one named Persian, a For centuries, folk Christians have man suspected to possess an evil eye used Christian symbols, images of (LeRoux 1994, 5). saints, and signs of the cross to invoke protection from evil. Many Hindus be- Carriers and the Vulnerable lieve that the Bottu, sometimes called There are many opinions concern- the “third eye,” which women fix on ing who bears and who may fall vic- their foreheads, gives protection from tim to an evil eye. While there is no the evil eye. Some even propose that fixed rule, variations arise according to the use of a bridal veil, bride’s maids, particular peoples and regions. Envy and the throwing of rice evolved to pre- is one oft-mentioned denominator, vent an envious person from gazing at although there are others. A few ex- the bride and, thus, cursing the newly- amples merit mention. married couple (Bohigian 1997, 97). A poor, hungry person watching an Many have thought horns contain individual eat is thought by some to powers to shun malefic intents. The provoke sickness. Others believe that gesture of raising both the little finger a barren woman can cause harm if she and the index finger simultaneously looks upon a mother or her children. allows one to form this symbol. The A discontented woman and a person who has a strange appearance are also frequently suspected of an evil eye. Figure 3. Illustration of the Hasma, Some even feel a child associated with also known as the hand of Fatima an unfulfilled pregnancy may be a car- rier (Bohigian 1997, 97). Children appear to be among the most vulnerable to an evil eye, likely because of their innocence and low tolerance for sickness. Although not unique to this context, many Catho- lic families in Brazil restrict neighbors and friends from seeing a newborn child until after the baptismal cer- emony. Likewise, it is not rare to see an amulet of Buddha suspending over the stroller of a Chinese infant. Another vulnerable group comprises those who achieve some level of success; they fear that those around them possibly desire their misfortune. Bumper stickers and signs in Brazil frequently display statements such as “do not envy me” or “do not envy,

EMQ October 2013 407 work instead” to countermeasure the confirms that the human heart relates envious who look upon their vehicle to the eyes. If a person’s heart has evil or business with resentment. interests and malefic intent, then his or her eyes follow and reflect the evil What Does the Bible Say of his or her heart. Scripture, on the about the Evil Eye? other hand, does not support the re- Believers, particularly ministers ality that evil or evil intent within and missionaries, must derive a com- the individual’s heart can transmit passionate, biblical response to the through the eye gate to another hu- evil eye. A foundational step would be man or object. One may verify rather to determine if the phenomenon of easily through general observation the evil eye actually has biblical merit that a covetous, selfish, or revengeful and what connection exists between person causes harm to him or herself the heart/mind/soul and the eyes. and to others within his or her realm The translators of the King James of influence. The suffering which re- Version chose to use the term “evil sults from these evil intentions and eye” in three scripture passages (Prov. desires, nevertheless, must not be mis- 23:6-7; Prov. 28:22; Mark 7:21-22). taken for the transmission of evil as in They likewise used near-equivalent the case of the evil eye, which would phrases in two other places (Deut. be a form of contagious magic. 28:54-56; Prov. 16:29-30). Translators of the New International Version (NIV Toward a Gospel-based 1984, used for citation herein) and the Solution English Standard Version avoided the Merely declaring that the Bible term and selected other words which does not support the reality of the evil convey the biblical authors’ intent. Se- eye will do little to dissipate a person’s lected words from these two versions perception and fear. It is hoped that include “begrudge”, “stingy”, “envy”, if Christ-followers in churches better “no compassion,” and the idea of one understand the relationship between who cunningly winks an eye when the heart and the eye, then they can plotting mischief. convey to others a biblical and cul- Well-known passages certainly af- turally-compatible worldview. If one, firm a link between the human heart’s however, believes that the evil eye affections and resolve and what is exists or is under control of its curse, looked upon with desire. Job righ- then this perception lends opportuni- teously determined not to look lust- ty for the devil to operate through de- fully upon a woman (Job 31:1). Jesus ception and captivate on this fear (cf. associated the eye with a lamp which Priest, Campbell, and Mullen 1995, in reality reveals the heart’s condition; 34-35). For this reason, the follow- a healthy eye discloses a devoted heart ing three truths should equate into a while a bad eye reveals an evil heart gospel-based solution to instruct and/ (Matt. 6:22-23; Luke 11:33-25). Why? or counsel one who fears its influence. Solomon pinpointed that the heart “is Conversion into the Kingdom the wellspring of life” (Prov. 4:23). of God through the gospel gives This brief examination undeniably absolute protection from the evil

408 EMQ October 2013 eye and other enslaving beliefs. The who struggle with using amulets and Lord God grants an individual who formulas to avoid the evil eye. The receives the gospel his Spirit, and the Colossians did not necessarily aban- Spirit brings about adoption and plac- don their faith in Jesus, but they were es the person in God’s kingdom as a tempted to supplement the gospel co-heir with Christ (Rom. 5:5; 1 Cor. with other spiritual sources to deal 6:19; Tit. 3:5-6). A child of the Creator with this-world issues (Flemming God, therefore, need not continue as a 2005, 217). slave to fear (Rom. 8:15-16). The Lord Paul viewed this fusion as unaccept- promises that he will never abandon able, as well as unnecessary, because him or her. The believer can confi- the Lord Jesus reigns over all spiritual dently say, “The Lord is my helper; I domains, and in Christ the fullness of will not be afraid. What can man do God through the Spirit already inhabit- to me?” (Heb. 13:6). ed them (Col. 2:9-10). His prescription Furthermore, God “keeps him safe, was simply to “continue to live in him, and the evil one cannot harm him” (1 rooted and built up in him, strength- John 5:18). Hence, the evil eye is pow- ened in the faith as you were taught, erless over God’s Spirit and protection and overflowing with thankfulness” which are provided to his child. If Sa- and not revert back to old philosophies tan, however, brings temptation or af- which actually denied the Lord and his fliction, the Christian can be assured power (Col. 2:6-7). that it comes only with the Lord’s per- The believer must guard his or her mission, and his grace and wisdom are heart from “all kinds of strange teach- available to him or her to withstand ings” (such as the evil eye) which are in the trial (e.g., Job 1-2; 2 Cor. 12:7-10; realty the works of the flesh, contrary James 1:2-8). to the law of the Spirit and schemes The believer should cultivate of the devil. He or she should instead daily trust in the Lord of the gos- strengthen him or herself in the grace pel, which in turn can eliminate through the Lord Jesus, walking in the fears. He or she must also resist the Spirit (Gal. 5:16-21; Eph. 6:10; Heb. temptation to return to old beliefs 13:9). and practices such as the evil eye. This The believer must learn and truth and the next apply only if one obey the Lord and serve others in embraces the gospel. It is after receiv- the context of Christian communi- ing the gospel that progressive sanc- ty rather than self-preoccupation. tification should take place. As one A general trait of most folk religious grows in Christ, elements of the for- fears and practices is the gravitation mer folk religious worldview should toward self; that is, the individual pre- deconstruct. occupies with receiving a divine bless- The Apostle Paul similarly in- ing for him or herself or at best his or structed the church at Colossae not to her family and avoiding a curse. The return or incorporate their newfound fear one feels toward the evil eye, for faith with the old experiences, rituals, example, in reality comprises a self- and practices (Col. 2:23). Their pre- centered, idolatrous preoccupation, dicament no doubt relates to those which actually throws suspicion and

EMQ October 2013 409 blame upon another instead of as- essary and has been delineated herein suming personal responsibility and as a starting place for further reflection trusting in the Lord. and elaboration. There are legitimate reasons that a counselor typically prescribes to pa- References tients suffering from worry and fear Bohigian, George H. 1997. “The History volunteer service or assistance to the of the Evil Eye and Its Influence on Oph- thalmology, Medicine and Social Customs.” less fortunate. Adhering to this behav- Documenta Ophthalmologica 94(s.n.): 91-100. ioral therapy, the individual begins to Flemming, Dean E. 2005. Contextual- consider others instead of focusing ization in the New Testament: Patterns for only on him or herself. Theology and Mission. Downers Grove, Ill.: The local church functions as the InterVarsity Press. ideal setting and New Testament pre- LeRoux, Gaston 1994. The Phantom of cedence for the believer to serve and the Opera. Kindle version from public do- main edition. consider others, particularly since the Priest, Robert J., Thomas Campbell, “church is part of the Gospel” (Stott and Bradford A. Mullen 1995. “Missiologi- 2003, 99). By mutually helping and cal Syncretism: The New Animistic Para- loving his or her fellow brothers and digm.” In Spiritual Power and Missions, Ed. sisters in Christian community, the Edward Rommen, 9-87. Pasadena, Calif.: believer allows God’s grace to bring William Carey Library. divine assurance to his or her con- Sahih Muslim. Mika’il al-Almany, editor. Abd-al-Hamid Siddiqui, translator. Accessed demning heart while obeying God’s on July 15, 2012, from d1.islamhouse.com/ command to love his or her brothers data/en/ih_books/single/en_Sahih_Muslim. and sisters in deed and truth (1 John pdf 3:16-23). Stott, John 2003. Evangelical Truth: A Per- sonal Plea for Unity, Integrity & Faithfulness. Conclusion Revised edition. Downers Grove, Ill.: Inter- Christian missions, no doubt, can Varsity Press. Van Rheenen, Gaylin 1991. Communicat- benefit when leaders and missionar- ing Christ in Animistic Contexts. Pasadena, Ca- ies recognize and develop assessments lif.: William Carey Library. for folk beliefs. The evil eye is one phenomenon which requires such a Residing in Belo Horizon- treatment, given its vastness and su- te, Brazil, David Allen pra-cultural traits. Although scripture Bledsoe has served as a does not confirm its reality, a person’s missionary with the In- ternational Mission Board perception that the evil eye exists and (SBC) since appointment must be controlled through amulets in 1998. He coordinates and other formulas lead to grave im- the MTS program in Brazil plications, including self-preoccupa- for Southeastern Baptist Theological Semi- tion, idolatry, demonic deception, and nary, as well as teaches in other settings. He captivity to fear. A gospel-based solu- holds a MDiv and DMin from Mid-America tion which responds and hopefully Baptist Theological Seminary and a DTh from the University of South Africa. dissipates one’s fear, therefore, is nec-

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Larry Poston Innocent as a Dove"

“Do not be overrighteous, neither be overwise—why destroy yourself? Do not be overwicked, and do not be a fool—why die before your time? It is good to grasp the one and not let go of the other.The man who fears God will avoid all extremes.” (Ecc. 7:16-18)

henever I quote the above passage to my students as an illustration of the Bible’s ambiguity regarding ethics, reactions are always directed toward the phrase: “Do notW be overwicked…” The question is asked, usually with a grin: “Does this mean I can be a little bit wicked, then?” The Ambiguity of of deception. But despite this subter- Old Testament Ethics fuge, Rahab was considered worthy to There are several examples in the become one of the human ancestors Bible of the complexity involved in of Christ (Matt. 1:5) and her name godly decision-making. For instance, is recorded in the Hebrews “Hall of most Christians insist that according Faith” (Heb. 11:31). to the commandment forbidding one And when God sought a means of to “bear false witness against one’s luring the evil King Ahab to his death, neighbor,” God is displeased when we …a spirit came forward, stood before speak less than unadulterated truth. the Lord and said, “I will entice him.” “By But when the Hebrew midwives Ship- what means?” the Lord asked. “I will go rah and Puah were commanded to kill out and be a lying spirit in the mouths of the males born to Hebrew mothers, all his prophets,” he said. “You will suc- they “feared God and did not do what ceed in enticing him,” said the Lord. “Go the king of Egypt had told them to do; and do it.” (1 Kings 22:20-23) they let the boys live” (Ex. 1:17). Here is a case where God com- Questioned by Pharaoh as to why mands lying. they disobeyed, their reply was that Hebrew women gave birth more The Ambiguity of quickly than Egyptian women and New Testament Ethics they (the midwives) were unable to It may be argued that require- arrive in time to carry out the geno- ments under the New Covenant are cidal directive (1:19). It is exceeding- more stringent. In the Sermon on the ly doubtful that such would have al- Mount, Jesus expresses a higher stan- ways been the case, and the judgment dard for Christian conduct than what of commentators is that the midwives was required for the Israelites (Matt. either blatantly lied to Pharaoh or at 5:17-48). But in that same narrative, least distorted the truth. Whichever Jesus commands his followers to be was the case, “God was kind to the as “shrewd as snakes and innocent midwives…he gave them families as doves.” The snake is symbolic of of their own.” So, did the God who Satanic evil, so being “shrewd as a “cannot lie” (Num. 23:19) commend snake” would imply that one is to be the distortion of “truth” in this case? sly, cunning, and crafty—even a bit Rahab the prostitute hid the He- “shady” at times. brew spies and lied to her questioners In Luke 16:1-15, Jesus appears to regarding them: give approval to a wastrel manager “Yes, the men came to me, but I did who adopted a strategy of “making not know where they had come from. At friends for himself through use of dusk, when it was time to close the city worldly wealth.” Jesus is actually com- gate, the men left. I don’t know which way plimenting the man’s shrewdness, and they went…” But she had taken them up his words are an indictment of Chris- to the roof and hidden them under the tians for their naïveté in relating to fel- stalks of flax… (Josh. 2:4-6) low humans. Here is an incontrovertible case Jesus practiced this sort of shrewd-

414 EMQ October 2013 ness on occasion. In John 7:8-14, he • “Tentmaking”—performing a non- told his brothers, “I am not going up ministerial type of work as a means of to this Feast, because for me the right establishing residency in a “limited-ac- time has not yet come.” The text re- cess” country, with the ultimate goal of cords that “having said this, he stayed communicating the gospel message. in Galilee. However, after his brothers Is it ethical to pass oneself off as an aid had left for the Feast, he went also, worker or an ESL teacher when one’s pri- not publicly, but in secret...” So there mary motivation is to engage in Chris- was a definite “secretiveness” about tian ministry? his actions from time to time. When- • “Contextualization”—adapting ever he healed individuals or revealed one’s lifestyle, the gospel, discipling himself as Messiah to his disciples, he techniques, aspects of theology and invariably commanded that they “tell ecclesiastical structures to a foreign no one.” context in order to better establish So, are God’s requirements with Christianity. Is it permissible to adopt respect to “openness” and “honesty” any and every cultural custom in order unbending? Or are they sometimes to make new converts feel at home in the flexible? If this were a perfect world, Christian faith? humans should (and could) take ab- • Contextual movements such solutist positions in all situations. But as Messianic Judaism and Messianic the human race is mired deeply in its Muslims—involving retention of a sinfulness both at the individual and national or religious identity to avoid at the societal/institutional level, and the negative consequences of openly because of the instances in scripture declaring oneself to be Christian. Is it noted above, we must think differ- ethical to pass oneself off as a Jew or a ently about such things than would Muslim when one is in actuality a born- perhaps be our preference. again follower of Jesus? Generally speaking, principles revealed in God’s word are absolute in Tentmaking that they are essentially a reflection of Tentmaking could easily be con- his immutable nature. To go against sidered a form of subterfuge. A per- such principles is offensive to him. son gains access to a country that is But God sometimes allows, and even technically closed to overt mission- honors, certain forms of what many ary activity through the practice of a would consider subterfuge and dis- secular profession. Teaching English simulation. as a Second Language, functioning as an educator, serving as a relief or de- Ethical Decision-making velopment worker, as a physician or in Missiological Contexts nurse, as a businessperson—a Chris- Because of the nature of their tian tentmaker plies his or her trade work, missionaries are constantly during the day, so to speak, and in his confronted with questions of ethics. or her free time establishes relation- This article deals with a sampling of ships for the purpose of communicat- macro and micro issues that fall un- ing the gospel of Christ. der the following categories. In one sense, such an approach is

EMQ October 2013 415 perfectly legitimate. One must have to the precepts of Romans 13. Those valid credentials (i.e., academic de- with “Acts 5 consciences” could enter grees and/or skills) to work in lim- closed countries on a basis that those ited-access countries, and one must with “Romans 13 consciences” would perform a job competently if he or not find acceptable. Surely, such dif- she is to remain over a longer period ferences existed even among the of time. But if the host government twelve apostles. Simon the Zealot, for had been aware of the person’s pri- instance, most likely had a conscience mary motivation for entering the very differently formatted from that country, would that government have of, say, Nathanael—“a true Israelite in given permission to enter? If the an- whom there was nothing false.” swer is no, and the person is aware that the answer would have been no, Contextualization subterfuge has been used to enter. With respect to contextualization, This kind of situation may not the question becomes, “How far may be problematic as long as the visa one ‘bend’ theology and lifestyle to or work permit does not specifically accommodate and win indigenous restrict one from “religious pros- persons? Should one downplay as- elytizing.” But what if such prohibi- pects of biblical faith which may be tions are included? Is “data dropout” ‘stumbling blocks’ to the target audi- (omitted certain information) justifi- ence for the sake of winning converts? able in such cases? Or even an out- Or should one be up front about such right falsehood—“for the sake of the matters from the beginning in order gospel?” to produce a truer convert from the If one is withholding informa- start?” tion to maintain freedom to act on Paul’s testimony in 1 Corinthians behalf of kingdom concerns, is this 9:20-22 is the basis for nearly all mat- the same as when Jesus commanded ters of contextualization: that his true identity not be revealed (see Matt. 8:4, 12:16; Mark 3:12; and To the Jews I became like a Jew, to win the Jews. To those under the law I became Matt. 16:20), or when the disciples like one under the law…so as to win those claimed that they “must obey God under the law. To those not having the law rather than men” (Acts 5:29)? Or is I became like one not having the law… such withholding of information a so as to win those not having the law. To violation of the command that “ev- the weak I became weak, to win the weak. eryone must submit himself to the I have become all things to all men so that governing authorities, for there is no by all possible means I might save some. authority except that which God has established…” (Rom. 13:1-2)? But were there no bounds to such I suggest that the consciences of a philosophy? Surely, Paul would not individual Christians are tuned by the have advocated becoming “a prostitute Holy Spirit to different levels, mean- for the sake of reaching prostitutes,” ing that the consciences of some or “a thief in order to win thieves?” might identify with the Acts 5 pas- Perhaps an examination of some sage, while others may adhere strictly micro issues would help in establish-

416 EMQ October 2013 ing parameters for contextualization. place a Bible into the hands of every With respect to bribery, for instance, person on the planet? That we are to Ecclesiastes 7:7 states that “extortion “preach the gospel to every creature” turns a wise man into a fool, and a is unquestionable. But such preaching bribe corrupts the heart,” mirroring took place throughout the 1,400 years the Mosaic Law which prohibits the that preceded the printing press—and practice, “for [it] blinds those who was relatively successful. see and twists the words of the righ- teous” (Exod. 23:8). Proverbs 17:8 Messianic Jews and and 21:14, however, offer a differ- Messianic Muslims ent evaluation: “A bribe is a charm Messianic Jews and Messianic to the one who gives it; wherever he Muslims have been controversial turns, he succeeds;” and “a gift given partly because of questions raised re- in secret soothes anger, and a bribe garding the integrity of those who be- concealed in the cloak pacifies great long to these movements. Is being a wrath.” So, does the Bible permit or Messianic Jew or a Messianic Muslim forbid bribes? a form of dissimulation that is a be- Our answer must certainly deal trayal of biblical requirements for fol- with the factors of motivation and situ- lowers of Christ? Or is it being “true ation. The payment of money or goods to one’s heritage” in a way that pre- to gain permission to carry out an serves kinship networks that facilitate activity in violation of a biblical pre- additional evangelistic encounters?

A large number of non-Jewish believers have become enamored of the so-called Jewish roots of the Christian faith and have incorporated aspects of Jewish worship into traditional Protestant worship services. cept would be impermissible. On the Messianic Judaism is a movement other hand, money or goods bestowed that sprang up in the United States in to smooth the way for a biblically le- the late 1960s. While some Jewish- gitimate activity might be seen as a background believers justify reten- “tip” (i.e., a reward given for special tion of their Jewishness by classifying service), and would therefore “soothe their activities and customs as strictly anger” or “pacify great wrath.” cultural, for many, retaining Jewish- With respect to the issue of smug- ness has also meant retaining reli- gling (i.e., the transportation of items gious customs derived from the Mo- such as Bibles clandestinely across saic Covenant or from rabbinic (i.e., borders), Acts 5:29 (“We must obey post-exilic or diaspora) Judaism. In God rather than men”) is often in- addition, a large number of non-Jew- voked by advocates. But are Christians ish believers have become enamored actually under a divine command to of the so-called Jewish roots of the

EMQ October 2013 417 Christian faith and have incorporated olates the principle of Ephesians 2:11- aspects of Jewish worship into tradi- 21 and Galatians 3:28. The Apostle tional Protestant worship services. Paul makes it clear that followers of Problematic is the fact that the Christ constitute a “third race” whose “portable Judaism” developed by members are no longer to distinguish Johanan ben Zakkai and his succes- themselves as Jew or Gentile. sors represents a humanistic religious More disturbing than Messianic development that retains certain ele- Judaism is what is often called the ments of Old Testament Judaism but “Jesus mosque” phenomenon. New which also goes beyond these and, in believers in certain contexts are not many cases, reinterprets them. Many called Christians; they remain Mus- of the rituals connected with holidays lims, claiming that the word simply and the development of and depen- means “persons who are submitted to dence upon Talmudic commentary God.” They often choose not to asso- appeared separately from the revela- ciate with historic Christian churches tion of the One True God. A case in where such communities exist. Bap- point: Rabbinic Judaism requires tisms are performed clandestinely or

More disturbing than Messianic Judaism is what is often called the "Jesus mosque" phenomenon.

Jewish males to wear a skullcap when dispensed with altogether. Worship participating in synagogue rituals. takes place in so-called mosques. The Conversely, the New Testament for- daily prayers are prayed at the times bids a male to wear any kind of head that Muslims pray, and the main wor- covering while performing religious ship service is held on Friday rather functions (1 Cor. 11: 4). When forced than Sunday. Muslim leaders are out- to choose, Messianic Jews generally raged by such deception, considering follow the rabbinical practice instead it unworthy of spiritually-minded of the New Testament requirement— persons; from a Christian perspective, a highly troublesome decision. it is difficult to see how such believ- As for rituals derived from the Mo- ers could acquire any sense of being saic Covenant, the Book of Hebrews “called out of darkness into light” as pronounces these to be obsolete the New Testament so clearly directs (Heb. 8:13). They are only shadows (2 Cor. 6:14-18). in comparison with the spiritual re- Perhaps subjecting such practices alities entrusted to the Church (Heb. to two specific questions could go a 10:1-10). New wine is not to be put long way in resolving the issues in- into old wineskins; an old garment is volved: not to be patched with cloth from a 1. Does my status or do my activities new one (Matt. 9:16-17). Seeking to involve adoption or retention of specifi- retain one’s Jewishness essentially vi- cally religious items or practices? In other

418 EMQ October 2013 words, in claiming to be a Messianic Jew himself unstintingly to a mission or a Jesus Muslim, am I incorporating among North Africa’s Muslims—and aspects of rabbinic Judaism or of classical paid with his life relatively early in or folk Islam in order to hide my identity his career. Some have judged that the as a distinct follower of Christ? If so, am benchmark he established has led I not in violation of the standards set by to the slowly accelerating success of Deuteronomy 12:4? ministries to Muslims in that part of 2. Does my status and activities in- the world. Perhaps this is what the volve retention of cultural items which Church of Jesus Christ needs: men could be categorized as essentially neu- and women of the kind John Wesley tral? If upon discussion with indigenous spoke of “who fear God and nothing persons regarding the meaning assigned else, and who hate sin and nothing to specific practices, I discover that there else.” Such persons would not hesi- are no religious connotations to these, tate to put themselves in harm’s way then may I not choose to adopt such prac- if need be. tices as a means of more closely identi- Several years ago, Frontiers printed fying with my target audience in accor- posters that students hung in their dance with 1 Corinthians 9:22-23? dormitory rooms to inspire them to concentrate more fervently upon Motivation and Martyrdom their missiological studies. The post- In Muslim contexts where con- ers featured faces of people in lim- version sometimes carries the death ited-access countries, framed by the penalty, converts fear for their lives gripping statement: and hesitate to assemble. Do we advise such converts to adopt the Jesus “THERE ARE NO CLOSED mosque strategy, to remain undercov- COUNTRIES—AS LONG AS er, and to participate in activities as YOU’RE NOT WORRIED ABOUT though they were still vitally connect- COMING BACK…” ed to the Islamic faith? May Chris- tians practice what Muslims term It is likely, I think, that our ethi- taqiyya—withholding truth, “bend- cal decision-making would become ing” truth, or blatantly stating an un- much simpler if it was based upon truth in order to avoid persecution or such a sentiment. Let us, then, put death? Or should the historic Church our hands to the plow, and not look traditions of martyrdom trump such back to the things behind. concerns? Should Christians today not be willing to face the possibil- Larry Poston is professor ity of a painful death, knowing that of religion at Nyack Col- such a consequence may constitute lege in Nyack, New York. He and his wife served the only ultimately consistent and with Greater Europe Mis- dynamically powerful testimony nec- sion and lived for several essary to bring Muslims (or others) to years in Saffle, Sweden, Christ? where Larry taught at the Ramon Lull (1232-1315) an- Nordic Bible Institute. swered this question when he gave

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8501-13-04-FullerFGU_EMQ.indd 1 7/25/13 11:44 AM EMQ WCL ad 2013 Sep-Oct.indd 1 8/7/13 11:00 AM Vitality of Spiritual Retreat for Those Who Minister

Marla Campbell

he concept of Sabbatical is as old as the Penta- teuch wherein the Levitical Law describes God’s purpose in establishing it (Lev. 23-25). The study of rest and Sabbath necessitates not only research for validation, but more importantly, a qualitative approach steeped inT experiential learning and practice.

As I approached what truly became Celtic monastics to this current era, sol- the “gift” of Sabbatical, I realized that itude and silence contain the essence of this would not be something I would intimacy with God. Scholars, ministers, enter into lightly. To gain the full- and everyday workers alike thirst for ness of God’s design, one must study, centering in Christ which brings peace plan, and prepare. In fact, as the time and calm amid the tumult. grew closer, my interest grew deeper. Our contemporary society—with I realized that embarking on Sabbati- its frenetic pace and constant com- cal contains a scriptural mandate to munication, connections, and ca- “be still and know that [He] is God” cophonies—assault our desire for (Ps. 46:10). stillness to the point of quenching it. Surprisingly, men of old similarly A Scriptural Mandate found stillness difficult to obtain, From Leviticus through Gethse- though the reasons for these may mane, from the desert Fathers and the have been different. Regardless of

422 EMQ October 2013 God put a rhythm into life. There are times in a day. The sun rises and sets. The tides ebb and flow. The calendar year moves through seasons. There are seasons to a person’s life.

then or now, our mandate to be still and declared it was good. (Gen. 1:25) before God and listen to his call re- • On the sixth day God chose to mains the same. It’s never been a mat- create a being in his own image. This ter of having enough time, but rather imago Dei creature contained a soul of making the time to meet with God and the capacity to commune with and making that appointment a pri- the Maker of the universe. God be- ority. In the beginning, God modeled stowed on humans the governance of rest within his created design. the lesser creatures and of the land. • “In the beginning God creat- He did so to bless them in their ev- ed…” (Gen. 1) ery need. And God said it was good. “In the beginning was the Word, (Gen. 1:26-27) and the Word was with God, and • Then, God, the Creator of the the Word was God. He was with God Universe, rested. It was the seventh in the beginning. Through Him all day. (Gen. 2:2-3) things were made; without Him noth- • When God took the rib of man ing was made that has been made.” to make woman, he caused the man (John 1:1-3) to fall into a deep sleep so that his cre- Both the Old and New Testaments ativity in and for the man could be ac- establish and punctuate the creative complished. Adam rested. (Gen. 2:21) nature of God the Father and Jesus And so it was from the beginning his Son. Together with the Holy Spir- that within God’s design he chose to it, the Trinity created the heavens and mandate rest for all living beings. He the earth and all that inhabits them, included himself in that modeling rest

EMQ October 2013 423 upon the completion of his “task” in the Lord.” Further along in 25:3-7, creation. He rested. He caused Adam the Sabbath year for rest is explained: to rest. As the Holy Spirit inspired forty-four authors to pen God’s divine For six years sow your fields, and for word, he instructed them to include six years prune your vineyards and gather their crops. But in the seventh year the land the rest to which he called the greatest is to have a Sabbath of rest, a Sabbath to ministers, missionaries, prophets, and the Lord. Do not sow your fields or prune teachers of all time. your vineyards. Do not reap what grows of itself or harvest the grapes of your un- So Why Is Rest so Challenging? tended vines. The land is to have a year of Rest has been an integral part of rest. Whatever the land yields during the life for the entire planet from day Sabbath year will be food for you—for yourself, your manservant and maidser- one through the present. This begs vant, and the hired worker and temporary the question, “Why is it so hard to resident who live among you, as well as stop and rest? Why is it so difficult to for your livestock and the wild animals come away for Sabbath, Sabbatical, in your land. Whatever the land produces retreat?” Even “daily devotion” seems may be eaten. a catch phrase among Christians, but rarely a reality. Henri Nouwen ex- In both cases, the Lord establishes plains that, exactly how and when rest is to occur. To be clear, he never condones sloth- The contrast between the great support fulness, laziness, and the like, but in- for the idea of prayer and the lack of sup- stead sets up a plan for productivity. port for the practice of it is so blatantly vis- He encourages work, even emphasiz- ible that it becomes quite easy to believe ing the fruits of one’s labor. But he the ruses of the evil one . . .[which] makes us think of prayer primarily as an activity calls for rest because his design in of the mind . . . [This] prejudice reduces creation requires a time of renewal, prayer to speaking with God or thinking replenishing, and restoration. His about God. (1977, 68) design also requires a coming apart or coming out of the daily grind to The Bible & Rest a separation with God. Within this Scripture gives compelling evi- temporary isolation, prayer, contem- dence of the benefit of rest through- plation, and space for listening lead out both Testaments. Although the us to his “still, small voice.” expressed modeling came “in the be- Even in the case of planting the ginning,” God saw fit to place in the fields, one can only work to produce Levitical Laws’ rules for rest. It was crops for six years. On the seventh year mandatory in order to be in harmony the land is to lay fallow so that it can with his design and fulfill his plan. be replenished, restored, and renewed. Leviticus 23:3 speaks of a Sabbath The following year, the ground will be day for rest: “There are six days when exponentially richer for the new crop you may work, but the seventh day is than if the field had been depleted one a Sabbath of rest, a day of sacred as- more time by one more crop draining sembly. You are not to do any work the nutrients from it. wherever you live; it is a Sabbath to The story of Elijah in 1 Kings 17

424 EMQ October 2013 is another intriguing example of God Luke 4, only Jesus was in the wilder- calling someone to rest. In the begin- ness while Satan tested and tempted ning of the chapter, Elijah is called to him. He went through this dismal retreat in obedience to God’s direc- time knowing that the voice of God tive. Although Elijah did not know would carry him. why or for how long, God knew and Another example of Jesus priori- Elijah was obedient to that call. Then, tizing time with the Father was when in verse 7, supplies (the brook bring- Mary and Martha desperately beck- ing water and the raven bringing oned him to come as their brother food) stopped coming and Elijah was was dying (John 11). They believed Je- instructed to visit a widow and her sus could heal Lazarus. Interestingly, son who were near the point of star- Jesus continued where he was, seem- vation. What happened there was a ingly awaiting the Father’s direction. miracle. Elijah multiplied the meager When Jesus finally came, Lazarus had provisions. There was plenty for Eli- died. But because of his obedience to jah, the widow, and her family from not be moved by panic, the miracle that day on. Surprisingly for them all, was greater. God the Father knew the the boy died. But again miraculously, rest that Jesus needed to prepare him Elijah brought him back to life. to go. He not only healed a man, but What if Elijah had not walked in raised him from the dead. obedience to the Lord? What if he Scripture is replete with examples had not retreated? It’s easy to project of patriarchs and leaders heeding his possible dialogue with God: God’s design for rest, Sabbath, Sab- batical, and retreat. All instances God, there’s a drought and people are present the benefit of being alone starving! I can’t just go sit by the brook with God, hearing his voice, and be- and let the brook and raven feed me! What ing spiritually invigorated. There is in will the others think? They won’t respect me as a godly man, much less a prophet. each of us a need to pull away from They won’t believe in you either if we just the daily grind and be restored in let them sit and die. order for daily life to be enhanced. Christian leaders find their ministry God’s omniscience had it in con- deepened when they take regular, un- trol. Elijah was revived at the brook. interrupted time to be with God. God filled him not only with physical nourishment, but with his pres- A Time to Work, ence, voice, nurturing, and direction. a Time to Rest Because of this infilling, Elijah was Often overlooked is the reality that equipped to produce two miracles, God put a rhythm into life. There are including the boy’s resurrection. times in a day. The sun rises and sets. Jesus also retreated. Although not The tides ebb and flow. The calendar always what might be considered a year moves through seasons. There restful retreat, he superbly modeled are seasons to a person’s life. being alone with God the Father, Even ancient Celtic pagans knew even at the darkest hour of history this. Although they did not attri- (Luke 22:39-46). For forty days in bute it to God, they were attuned

EMQ October 2013 425 to the cycles and rhythms of nature. thee, thou wilt not find (DeWaal 1997, When Christianity reached the Celts, 3). The emphasis is on relational inti- the truth of God’s holy ordination macy with Christ first prior to the task. of life’s rhythms was retrieved from DeWall explains it this way: “I shall their practices and brought into not find Christ at the end of the jour- Celtic Christianity. This is partially ney unless He accompanies me along why the monastics (such as St. Bene- the way” (1997). dict) of the first few centuries estab- Unfortunately, contemporary Chris- lished rules and orders. They sought tian leaders not only omit the teach- to follow God’s natural flow of a day. ing of this critical truth, but neither do Rest was seen as necessity as people they embrace it in their own lives. Pro- grasped the vitality of it in original grams and productivity supplant the creation. The practices included com- cyclical concept, which includes rest munion with God and in appropriate along with labor. Quantifiable results measure with his created universe. overshadow quality of life. Millions of These believers understood the bless- dollars are spent to restore fallen pas- ing of God’s natural providence both tors and reverse missionary attrition for sustenance and to point the be- statistics. But little attention is paid to liever to God himself. soul care. Repeatedly, leaders bemoan, In Celtic Way of Prayer (1997), “I would if I only had the time.” It’s like Esther DeWaal revisits a time when tithing; no one can afford to not tithe. Celtic Christians were engaged in No one can afford to be too busy to not this holistic worship. Following the stop and rest. Church depicted in Acts, Christianity spread throughout Europe. There was And Definitely a Time a greater sense, especially with the to Spend with God Celts, of the need for contemplation Nouwen poses this scenario of a and communion with God. DeWaal pastor who regularly schedules time gives examples of prayers that punc- with God: tuate not only solitude, but a reality of oneness with the Creator and wor- We ministers may have become so shipping him in all that he created. available that there is too much presence and too little absence, too much staying Many first millennium saints suc- with people and too little leaving them, cessfully spread the gospel across the too much of us and too little of God and continent because they first sought His spirit. It is clear that much of this is solitude with God. St. Patrick argu- connected with a certain illusion of indis- ably proved most successful in this pensability. This illusion needs to be un- vein. It is said that he planted as many masked. as seven hundred churches with over From all I have said about the minister as a sustaining reminder, it becomes clear one thousand converts to his credit that certain unavailability is essential for (Hunter 2000, 23). the spiritual life of the minister. I would DeWaal cites a Celtic saying, “To like to make a plea for prayer as the cre- go to Rome, is of much trouble; little ative way of being unavailable. profit. The King whom thou seekest How would it sound when the ques- there, unless thou bring Him with tion, “Can I speak to the minister?” is not

426 EMQ October 2013 answered by “I am sorry he has someone in the height of my business, I drove away in his office,” but “I am sorry, he is pray- from my mind everything that was capable ing.” When someone says, “The minister is of interrupting my thought of God….and unavailable because this is his desert day,” though I have done it very imperfectly, yet could that not be a consoling ministry? I have found great advantages by it…they What it says is that the minister is unavail- become habitual and the presence of god able to me, not because he is more avail- rendered as it were natural to us….One able to others, but because he is with God, way to recollect the mind easily in the time and God alone—the god who is our God. of prayer, and preserve it more tranquility, When our absence from people means is not to let it wander too far at other times. a special presence to God, then that ab- (1976, 50-51) sence becomes a sustaining absence. Jesus continuously left his apostles to enter into As commentators have noted, prayer with the Father. when the appointed times of prayer It is in the intimacy with God that we had concluded, Lawrence experi- develop a greater intimacy with people and it is in the silence and solitude of prayer enced 1 Thessalonians 5:17. There that we indeed can touch the heart of the he found no difference, because he human suffering to which we want to min- “prayed without ceasing.” He con- ister. (1977, 48-51) tinued on with God, “praising and blessing him with all his might.” God never intended to develop Having experienced much of the hermits; rather, he meant for us to be same degree of rest and retreat, able strong leaders who would periodical- to deeply and pointedly hear the ly sit at his feet, get our instructions voice of God, Julian of Norwich is and march into battle fully equipped renowned for the simple conclusion by the indwelling Holy Spirit. God that, “All will be well, all will be well, desires for us to be so frequent in our all manner of things will be well.” meeting with him that his still, small For these biblical and ancient ex- voice is recognizable throughout the amples, we may be convinced that all daily routine. could be well, but do not experience A classic example of this lies in the that all will be well. The Psalmist gently life and small book of Brother Law- resonates: “Be still before the Lord and rence. A seventeenth-century French wait patiently for him” (Ps. 37:1-7). “I monk, Brother Lawrence desired to wait for the Lord, my soul waits and in be alone with God, but also be in and his Word I put my hope. My soul waits aware of his presence in all things. for the Lord more than watchmen wait He records his process in The Prac- for the morning (Ps. 130:5) tice of the Presence of God, in which he speaks of intimacy with Jesus birthed Intentionality for Rest in prayer and alone times but then The soul may resonate with Psalm expresses the continual presence 42’s opening: “As the deer pants for through daily and mundane routines. streams of water, so my soul pants for Chores become additional commu- you, O God. My soul thirsts for God, nion with God: for the living God. When can I go and I made this my business as much all the meet with God?” Nonetheless, this day long as at the appointed minute, even does not simply happen. One must

EMQ October 2013 427 be intentional about a plan much DeWaal, Esther. 1997. The Celtic Way of like God’s intentionality in creative Prayer. New York: Image Books, Doubleday design, life’s rhythm, and the order- Publishing. Hunter, George. 2000. The Celtic Way of ing of the day. The monastics met at Evangelism. Nashville, Tenn.: Abingdon Press. particular intervals engaging in the Nouwen, Henri. 1977. The Living Remind- offices of each day. If there is not a er. San Francisco: HarperCollins. plan and no time in stillness, there will be little intimacy or growth. Law- Dr. Marla Campbell rence summed it up well: teaches at the School of Intercultural Studies at We must know before we can love. In Biola University. Prior to order to know God, we must often think of this, she served as Dean of Him; and when we come to love Him, we Students at Bethany Col- shall also think of Him often, for our heart lege and as a missionary will be with our treasure….this is the glori- in the Balkans of Eastern ous employment of a Christian. In a word, Europe, then later with Asia-Pacific Educa- this is our profession; if we do not know it, tion working with Bible colleges. During her we must learn it. (1997, 51, 53) fourteen years of teaching in Christian high schools, Marla had a vision for taking drama References ministry teams nationally and internationally Brother Lawrence. 1976. The Practice of with the development of parable drama. Her the Presence of God. Old Tappan, N.J.: Spire mission opportunities have taken her to over Books. sixty countries.

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hamilton ◆ boston ◆ charlotte ◆ jacksonville Re-imagining Medical Missions: Results of the PRISM Survey

Mark Strand with John Mellinger, Tina Slusher, Alice Chen, and Allen Pelletier

he medical missions1 enterprise has been in existence since the work of the Catholic orders in the fourteenth century. Protes- Ttant missionaries were late to the game, beginning with Dr. John Thomas in India in 1773 (Campbell 2000, 425-426). Grow- ing steadily in numbers through the nine- teenth century, the number of missionary doctors on the field reached an initial peak of 1,125 in 1925, not counting the number of nurses and ancillary medical workers (Price and March 1959, 2). This peak has likely been surpassed in the last twenty years, if missionaries from all

430 EMQ October 2013 In regions where medical work has been well utilized as part of the mission methodology, it has been effective in building the Church of Jesus Christ.

Photo courtesy Mark Strand

EMQ October 2013 431 countries are considered, but no data aries to China in the 1830s, led by exists to prove it. Peter Parker, struggled with how to Medical missionaries contributed apply their vocation in medicine in to the establishment of modern medi- a way that supported the work of the cine in many countries of the world, mission, but they were still sorely mis- and patient contact was historically understood by the mission organiza- and continues to be a first and sub- tions. Here is how their dilemma was stantive point of contact for local peo- described: ple to encounter the gospel of Jesus The medical missionaries, while caught Christ (Loewenberg 2009). in the middle, were indispensable to both In regions where medical work has (medicine and ministry). It was only been well utilized as part of the mis- through the wonders of medical treatment sion methodology, it has been effec- that the message of the Church’s teachings tive in building the Church of Jesus could reach the people, and on the other hand it was only through the respectabil- Christ. For example, the work of ity of religious affiliation that the medical medical missions has contributed to missionaries could bring credit to the med- the establishment of a church in Ne- ical profession. (Young 1973, 272) pal of over a half million Christians today. In India, it has been reported In the last ten to twenty years, that eighty percent of the Christians broader mission trends have revisited relate their conversion to a mis- the ministry value of medical mission hospital experience. If a circle sions. For example, focusing the mis-

"Evangelism only" emphases have put pressure on the medical missionaries to justify their soul-winning results. were inscribed with a 50-mile radius sion work primarily on the establish- around each of the original 272 mis- ment of church-planting movements sion hospitals in China, one would has called for a reevaluation of wheth- find that these are the areas of reer or how medical work accomplishes vival today (Adolph 2009, 1). Many that purpose. “Evangelism only” em- Muslim countries with some degree phases have put pressure on medical of resistance to Christianity, such as missionaries to justify their soul-win- the United Arab Emirates or Bahrain, ning results. The complexity of medi- have supported mission hospitals as a cal work has also led some organiza- valued member of society. tions to prioritize community health Although medical missionary work evangelism over clinical medicine. has created some of the most endur- To some degree or other, all of ing missionary legends, it has continu- these trends resemble the tension felt ally struggled to find its place in the in medical missions during the liber- missionary enterprise (Grundmann al-fundamentalist controversy of the 2005). The earliest medical mission- 1920s, when evangelical mission orga-

432 EMQ October 2013 nizations were accused of going liberal Methods if they put too much effort into educa- In 2010, the Continuing Medical tion, medical work, orphan care, or oth- and Dental Education (CMDE) com- er mercy ministries. But a closer look mission of the Christian Medical and shows that the “evangelism only” focus Dental Association (CMDA) commis- of faith missions was more the rheto- sioned the PRISM Survey: Patterns ric of home councils and conservative and Responses in Intercultural Ser- home constituencies than the real expe- vice in Medicine. riences on the field of the missionaries Potential medical missionaries themselves. Bill Svelmoe writes, were invited to take a 34-question online survey. Paper surveys were also Despite the taint given to social work distributed at conferences attended in the struggles between liberals and fun- by medical missionaries. Inclusion damentalists at home, conservative evangelical missionaries on the field hardly criteria included licensed medical skipped a beat, continuing, until the missionaries (not only MDs), with Depression slowed them somewhat, to more than two years of work in their construct schools, hospitals, orphanages, host country, proficient in English, coffee-curing plants, and so on. (Svelmoe and associated with a Christian orga- 2003, 201) nization. A total of 393 valid responses were included in the analysis. It makes one wonder whether there might be a similar discrepancy today. Results Each generation frequently consid- Finding #1: These are seasoned ers itself to be at the end of an era (An- medical missionaries who success- derson 1954). The current generation fully adapt in the face of disap- of medical missionaries likewise find pointments. themselves in a time of transition. The Respondents to the PRISM Survey PRISM Survey set out to answer three represent seasoned medical mission- pressing questions currently swirling aries at a point of stability in their ca- in the mission world: reers. The average age is 48 years (men, • What is the real experience of sea- 51, and women, 45) and the average soned medical missionaries and how is it time of service in medical missions is changing in the current setting? eleven years; 49.9% and 50% are male • Are mission organizations prepared and female, respectively. to provide the training and strategic lead- Respondents come from 18 differ- ership necessary for medical personnel to ent countries and serve in 67 countries thrive in their mission settings, and what in all regions of the world; 67.7% are is the unique role and vision for medical physicians, 17% nurses, and 15.3% work in the mission endeavor? are in other health-related areas. • With improving health care systems Exactly 41.2% intend to serve un- all around the world, what niche are til retirement and the rest intend to medical missionaries meant to fill, and serve into their mid-50s. There is no what are the unique opportunities await- evidence that Gen-Xers (those born ing the new generation of medical mis- between 1965 and 1980) are less sionaries? committed to long-term service than

EMQ October 2013 433 Baby Boomers, as reported length of hosting visitors, and church-related commitment for both is statistically responsibilities. equivalent. Respondents are generally satisfied with their role (only 16.4% report be- Their Work Setting ing somewhat or not satisfied), even Fifty percent work in a mission though 33.8% found their role not to hospital or private clinic and 13% be what they expected (see table 1). work in government clinics. Seventy- The bimodal results shown in table one percent work in Christian set- 1 suggest two different, but strongly- tings, but compared to early medical held opinions. While a majority of mission work, they now increasingly medical missionaries are satisfied work in diverse settings. Eleven per- overall, many are not. cent are working in secular settings As medical professionals, these not supportive of their Christian faith. missionaries are accustomed to functioning in work settings with clear Medical Missionary Roles goals and quality control. The diver- On average, these missionaries are sity of methods in their mission or- spending 61.2% of their time on med- ganizations and the complexity of ical work (36.1% on patient care and the settings in which they work make 25% on other medical areas; see fig- it difficult to create this level of focus ure 1). This leaves 39.9% of their time and quality. One respondent wrote, spent on a combination of admin- “We often feel that we went to a for- istration, organizational leadership, eign field planning to practice medi-

Figure 1: How time is spent

Patient Medical Administration Church Community Organizational Hosting care education/ responsibilities helath leadership visitors research

434 EMQ October 2013 Table 1: Satisfaction with work and ministry balance and role consistency

N=387 “I am satisfied with the “The role I currently fill balance of medical and is consistent with what I non-medical aspects of envisioned before coming my work.” to the field.” Strongly agree 18.8% 14.5% Agree 52.1% 43.2% Neutral or no opinion 8.6% 8.3% Disagree 18.8% 27.6% Strongly disagree 1.8% 6.2% % 100% 100% cine, but the situation required us to to focus on other areas of ministry, take on many other responsibilities.” 38% say their organizations would New workers coming out will increas- prefer that they leave medical work, ingly expect clear job descriptions, and only 19% say their organization with flexibility. Some groups have would not want them to do that. What found that new workers to the field group of employees anywhere could thrive need a staged process of mentoring if nearly 40% of the staff felt their boss and coaching into their role so that by preferred they changed jobs? year three or four they are competent When asked if they perceive their in and confident of their role. organization to be moving away from One-third of respondents report hospital and clinical work, 38% agree having experienced significant depres- and the same percent disagree. Here is sion, and one half significant anxiety. how one respondent explained it: “My Medical missionaries are survivors. organization claims to be recruiting With strong faith in God and adap- doctors, but fails to reveal areas where tive methods, they press on (Editorial direct patient care is needed; rather, 2009). But it is important that percep- it advertises for evangelistic/church- tive member care workers and organi- planting projects, with medicine be- zational leaders assume that they are ing a secondary or minor role.” experiencing this level of stress, and Despite the fact that many respon- provide needed assistance in coping dents perceive their organizations to with it. prefer they leave the medical work, Finding #2: Sending organizations 83.6% of the missionaries them- are not supporting medical mission- selves consider medicine as essential aries in a clear way, creating some or important to their purpose in be- level of uncertainty among the mis- ing a missionary. Also, among their sionaries. biggest challenges are lack of staff When asked how their sending or- (32.5%), lack of money and equip- ganization would respond if they told ment (16.1%), lack of a good strat- them they were leaving medical work egy (8.1%), and lack of a plan for the

EMQ October 2013 435 sustainability of the work (7.3%), all Opportunities in of which call for more support and Medical Missions direction from their sending organiza- Respondents consider teaching and tions. One respondent explained his training local medical professionals concern like this: and mentoring Christians in medicine to be the best opportunity and best way It seems to me that missions governing to have a positive impact on the health bodies without significant numbers of med- of the people locally (see table 2). ical personal do not seem to understand the needs of medical missionaries or the However, it is also known that credibil- different paradigms we work under in evan- ity to train and mentor another implies gelization, i.e., we should not be treated or that one is already successfully working utilized under the same paradigms as non- in that profession, so meaningful clini- medical ministries such as church planting. cal work is necessary if one intends to mentor national colleagues. Finding #3: Global health is chang- Historically, medical missionaries ing rapidly, creating both threats and were keen to serve the most under- opportunities for medical missions. served people and this need will con- In the past, it was assumed that tinue to exist for medical missionaries medical missionaries were going to indefinitely. However, a new era cre- fill gaps or provide essential medical ates new opportunities, to which we services that did not exist in the coun- will now turn our attention. tries in which they served. When asked to compare the quality of health care Conclusions in the area where they serve to five or Conclusion #1: The Medical Mis- more years ago, 58.9%, 27.7%, and sionaries. The cross-cultural medical 13.4% report it to be improved, the workers surveyed here are commit- same, and worse, respectively. Na- ted to long-term service and bring a tional health systems in many regions unique set of skills to the cause. Their of the world are improving, in some role on the field is often not what they cases dramatically, so the concept that expected, and many experience signifi- medical missionaries can or should cant levels of anxiety and depression, provide the backbone of health servic- yet they remain faithful in service and 2 es is no longer universally true. Local find satisfaction in what they do. Clin- hostility on the part of host govern- ical medicine remains their primary ments is not perceived to be extensive, focus of work, which is as it should be with 64.8% of respondents reporting in order to serve as excellent medical the local government to be very fa- trainers and mentors of both national vorable or favorable to their presence Christian medical workers and new there and only 1.3% considering the expatriate medical missionaries. The local government to be unfavorable. level of multitasking required of them This favorable working relationship is is high, which may impede their abil- extremely important to their ability to ity to be truly effective and produc- have a positive impact, and requires tive in a few areas. They need stronger constant attention from leaders in support and focused leadership from medical missions. their organizations.

436 EMQ October 2013 Table 2: Prioritizing ways to impact the health of the local people and opportunities in medical missions

Priority Best way to impact the Biggest opportunity Level health of local people in medical missions

Highest 1.Teaching and training 1. Mentoring national like- Priority medical workers minded medical workers 2. Community development 2. Training nationals projects 3. Using medicine to bring good news to people who haven't heard

Intermediate 3. Direct medical care 4. Meeting specific needs, such 4. Leadership of health care as HIV/AIDS, mental health, facilities disaster relief, etc. 5. Building a Christian medical 5. Channeling the creativity and fellowship skills of a new generation of cross-cultural medical workers 6. Exploring new and creative opportunities in view of less responsibility to provide the bulk of essential medical services

Lowest 6. Helping local people access 7. Moving toward a Business as Priority external funds Mission (financially profitable) 7. Short-term medical teams model for health care facilities

Conclusion #2: The Mission Or- At a time when many medical pro- ganizations. Medical missionaries con- fessionals are going to creative access sider themselves a key piece in the mis- countries, a mission strategy and vision enterprise, and their medical work sion is called for that includes the as a part of the overall calling to preach professional role they will fill (Long the gospel. But they often feel the need 2000). It requires a theological and a to force their medical work to fit their missiological understanding of voca- mission organizations’ vision or strate- tion and one’s role in society that al- gy, rather than the medical work being a lows for expansion of the space within part of that vision. In the biblical model which effective ministry can be done, of the body, each part does what it does and better tools for doing it (Ramstad best, in partnership for the gospel. The 2011). role healthcare workers play in healing Some respondents reflect concerns is an essential part of the process of that their mission organizations are caring for people in whole ways, and not prepared to guide medical mis- supports the work of preaching and sionaries or utilize them well. Such teaching. organizations should stop recruiting

EMQ October 2013 437 medical personnel. Other organiza- able to tend to their own health care tions that intend to stay in the medi- needs. So it is important that medical arena need to put more resources cal missionaries increasingly view the toward making the medical work they world as it views itself if they hope to do successful. Some key pieces in- maintain and even grow their oppor- clude: incorporating the medical work tunities for the gospel. into the overall mission strategy; put- Pressing global issues such as HIV/ ting more people into successful or AIDS, mental health, human migra- potentially successful medical work tion, disaster relief, and human traffick- locations rather than allowing each ing present opportunities for critical medical person to strike out on his or contributions to vulnerable popula- her own; and even closing down un- tions. At the same time, new focuses productive or unhealthy medical mis- such as medical research, residency sions projects. An intentional process training, and systematic management of mentoring new medical missionar- of chronic diseases present opportu- ies is also called for.3 nities to make novel contributions in Conclusion #3: The Changing the development of strong national Global Health World. Economic health care systems. Medical work is a

Mission hospitals are still a primary work setting for medical missionaries, and the legacy and witness they offer should be preserved, albeit in creative ways. progress, political confidence, and close-knit global society, using highly improving health care systems in uniform standards of diagnosis and host countries are calling medical care so partnership and collegiality are missionaries to thoughtfully consider not difficult to create in medicine. This their role in these settings. This role is just a small glimpse into the oppor- needs to be legitimate and appropri- tunities available in the current global ate to both the health needs of the health climate. people and the health care system Mission hospitals are still a primary already existing. It also needs to fill work setting for medical missionaries, a strategic ministry purpose, both in and the legacy and witness they offer terms of the holistic health care being should be preserved, albeit in creative provided and in the way it supports ways. Relative lack of interest in pur- the local Body of Christ. suing financially sustainable models Although the host countries tend of mission suggests that medical mis- to look favorably upon these mission- sionaries are focusing primarily on pa- aries, it is getting harder to get per- tient care. This should remind mission mission to do medical work in these organizations to put greater priority countries, and frankly, these countries on staffing their facilities with capable increasingly perceive themselves as administrators and financial officers,

438 EMQ October 2013 particularly nationals who will remain Work.” Evangelical Dictionary of World Mis- there indefinitely. sions. Ed. A. Scott Moreau, 425-426. Grand The purpose of medical missions Rapids, Mich.: Baker Academic. needs to be re-imagined and clarified, Editorial. 2009. “What Is Health? The Ability to Adapt.” The Lancet 373(9666): 781. as medical missionaries are increas- Grundmann, Christopher H. 2005. Sent ingly called upon to add unique value, to Heal! Emergence and Development of Medi- engage in more training of national cal Missions. Lanham, Md.: University Press co-workers, and model ingenious of America. and evidence-based strategies of care, Loewenberg, Samuel. 2009. “Medical not just for individuals but for whole Missionaries Deliver Faith and Health Care populations and health care delivery in Africa.” The Lancet 373(9666): 795-796. Long, W. Meredith. 2000. Health, Heal- systems. The people served through ing and God’s Kingdom: New Pathways to medical work and the colleagues with Christian Health Ministry in Africa. Waynes- whom these respondents work are in boro, Ga.: Regnum Books. need of the hope that only the gospel Price, Frank W. and Arthur W. 1959. of Jesus Christ brings, and medical “Protestant Medical Missions Today.” work remains a key means to make it Occasional Bulletin of the Evangelical Mis- happen. siological Society 10(03): 1-10. Ramstad, Mans. 2011. “And What Do You Do Here? A Theology of Vocation and Endnotes Its Missiological Implications.” Occasional 1. “Medical missions” here refers to the Bulletin of the Evangelical Missiological So- enterprise of long-term cross-cultural mis- ciety 47(3): 1-8. sionary service through medical work un- Svelmoe, Bill. 2003. “Evangelism Only? der the auspices of a Christian missionary Theory versus Practice in the Early Faith organization. Missions.” Missiology: An International Re- 2. This does not take into consideration view 31(2): 195-206. the fact that these “improving” health care Young, Theron Kue-hing. 1973. “A systems are not likely Christian in nature, Conflict of Professions: The Medical Mis- and do not care for the spiritual needs of sionary in China, 1835-1890.” Bulletin of patients. the History of Medicine 47(3): 250-272. 3. The Center for Medical Missions of the Christian Medical and Dental Associa- Mark Strand, PhD, is tion offers pre-field training for medical associate professor in the missionaries, and is currently working to Masters in Public Health prepare a set of benchmarks which will program at North Dakota identify the knowledge and skills that a State University. Prior to medical missionary needs to accrue over that, he served in many time to be a competent and effective medi- leadership capacities with cal missionary for the long term. Evergreen, devoting his time to developing sustainable primary References health care systems with the Chinese govern- Adolph, Harold. 2009. “Current Trends ment. Mark co-wrote this piece with John in Medical Missions.” CMDA. Mellinger, MD, Tina Slusher, MD, Alice Anderson, Harold G. 1954. “The Chang- Chen, MD, and Allen Pelletier, MD. The ing Pattern of Medical Missions.” Occasional reader is invited to engage in discussion with Bulletin of the Evangelical Missiological So- the primary author at MarkStrand3@gmail. ciety 5(11): 1-13. com. Copies of the full report can be ob- Campbell, Evvy. 2000. “Medical Mission tained by contacting him.

EMQ October 2013 439

440 EMQ October 2013 Photo courtesy Les Cowan

Les Cowan

ony and Jill arrived on the field and, in spite of first-term nerves, were full of enthusiasm and couldn’t wait to get started. Two years later, things were different. Owing to a combination of factors, including unresolved team conflicts (Tony), hurts at treatment from neighbors (Jill), upsets at school (the kids), and general feelings of uselessness (everyone), they headed home. Tony is now working in accounting and Jill is on a community nursing team.

Although this may be an extreme of which two-thirds were seen as re- example, this is not a particularly un- turning for “potentially preventable usual scenario. While most mission reasons.” For “new sending countries” workers stay longer and accomplish emerging from Africa, Asia, and Latin more, too many fail to achieve their America, 6.4% were leaving each year, original goals. This is cause for con- but of these a higher proportion of re- cern on at least two levels. First, it is turns, 5.5%, were seen as potentially likely to represent a personal crisis for preventable. Seven specific sub-divi- those who may have devoted many sions were identified within the po- years, life savings, career advance- tentially preventable category: person- ment, and even health and education al, family, agency, work, team, other, to the mission venture, only to see the and cultural, in descending order. dream go awry. Second, it represents While these are significant and a loss of resources with respect to the troubling results, it is particularly sur- Great Commission and funding that prising to note that cultural reasons could have been put to better use. were so low on the list since learning The Remap study of 455 mission a new language and fitting into a new agencies, representing 23,000 long- culture are far from trivial matters. In term workers, reported 4,400 long- relation to Spain, Leanne Dzubinski term workers returning from 1992- points out: 1994. For “old sending countries” of …many North American and Northern Europe and North America, 7.1% of European missionaries coming to work in mission workers were leaving per year, Spain continue to experience significant

EMQ October 2013 441 disorientation in their ministry long after ture, preventable drop-out, they are the first few years have passed. Although undoubtedly the background against they have learned the language well, are which all other stresses are played involved in a local church and in ministry, out. Hence, issues we might be able to and their children are integrated into local schools, the feeling of not fitting in often cope with in a familiar setting become persists for years. Experienced missionaries more demanding when they need to frequently say that it just never gets better. be handled along with inadequate And the attrition rate for missionaries to language skills, impenetrable bureau- Spain remains appallingly high. (2008.) cracy, poor health and educational systems, and various foreign foods. So, on the one hand, the task of So, even if other factors get the blame, adaption and integration is seen as background cultural stress may still be highly demanding and stressful, and a significant part of the mix. hence, one would have thought this would have led to many early returns— A Roadmap for Cultural and yet it is least likely to be blamed in Adaption and Integration a relatively recent survey. Why? Anything we can do, therefore, to Two possible explanations spring better equip new workers in this area to mind. First, those moving into must be worthwhile. Below, I do not cross-cultural missions are already offer any new sources of wisdom for expecting and planning for culture- successfully running the integration related stress—or should be. The U- race; instead, I propose a roadmap. shaped curve of initial excitement, Let me start by saying that the U- high hopes, and positive feelings curve approach is not in fact a model which then give way to bewilderment, of cultural competence, but more a disillusion, and loneliness before re- way of charting feelings, reactions, and covering to a healthy adaption has a sense of “fit” in a cross-cultural situa- been well known for years and should tion. Those experiencing adaption to a be a prominent part of any orienta- new culture do not imagine that they tion process. Hence, these frustrations will begin competently, slide down and tensions should be more or less into confusion, and then gradually expected and perhaps reasonably tol- recover. If we understand anything, it erated. On the other hand, difficult is that our first months (and in some issues with leadership, a lack of clear cases, years) are a time of general cul- objectives, or pressures related to un- tural and linguistic incompetence derfunding are not. which we hope will steadily improve. In other words, cross-cultural work- The U-curve primarily charts how we ers might expect to be frustrated and feel about where we are and how we hampered by the new and unfamiliar, fit in, which is a separate matter from but not by what they think they un- objective cultural competence. So, it derstand. That’s to say, we can know might be helpful to chart progress in who our enemies are, but it’s harder more objective, concrete terms. when we are let down by our friends. Dan Sheffield and Joyce Bellos Second, although cultural factors (n.d.) suggest an approach based upon were the least cited reason for prema- the Dreyfus model of skill acquisition.

442 EMQ October 2013 This sees becoming “successful” as a Maybe it’s his first time around process of passing through stages of He doesn’t speak the language novice, advanced beginner, competent, Holds no currency proficient, and finally, expert. Their -ac He is a foreign man count exemplifies this with reference to He is surrounded by the sound, sound learning to drive and nurse training. Cattle in the marketplace But while such a model may be Scatterlings and orphanages… applicable to clearly-defined learning processes such as picking up a language Simon paints a picture of utter for- or technical task, it seems less so in re- eignness and bewilderment. Mission lation to less easily definable behaviors workers should come better equipped necessary in evangelism, church plant- than this, but nevertheless the early ing, or general pioneer work. None stages are bound to feel like being sur- of these has a prescribed curriculum, rounded by strangeness and holding objective criteria for success, readily ac- on by the skin of our teeth. Although cessible exemplars, or straightforward we may come to the survival stage full method for passing on best practice, of enthusiasm (in U-curve terms), the whatever that might be. fact is that we are cultural ignoramuses Furthermore, the model does not and have a huge amount to learn and spell out just what the key skills ap- a lot of trauma to go through before plicable at each stage might be. Hence, finding stable footing and feeling good something more is needed in terms about both ourselves and the culture. of practical usefulness and measuring In terms of Maslow’s oft-quoted hier- progress. archy of human needs terms, unless we can find food and shelter, warmth A Three-stage Checklist and safety, human companionship and for Cultural Adaption funding support, we may find we have and Integration little left over for higher ideals. So, taking into account both issues For a more contemporary take, of emotional reaction and objective Daniel Pink refers to the central role skills acquisition, my aim is to suggest of purpose, mastery, and autonomy in a practical three-stage checklist that the modern workplace as key motiva- workers in transition might use as a tors over against mere money, which way of identifying where they are and he sees as of more limited motivating what lies ahead. The goal is to increase power (2011). Although our level of self-awareness and improve long-term purpose may be high in missions, in retention. the early survival stage, mastery and Stage #1: Survival. Picture Paul Si- autonomy are precisely what we do mon’s foreign traveler in the song “You not have. Having come from a feeling Can Call Me Al” from the “Graceland” of reasonable control in a home cul- album (Warner Bros 1986): ture, we must now rely upon a teen- age shop assistant to pick out the right A man walks down the street coins from a handful of change. It’s a street in a strange world What might survival skills and at- maybe it’s the third world titudes include? Here are some ac-

EMQ October 2013 443 tivities which a culturally competent he sees it, is a more or less grudging person can expect to perform unaided acceptance of a new culture, which we by the end of an initial transition pe- may be willing to put up with for the riod (which will vary from country to Kingdom of God, but have never re- country but in my own agency is nor- ally committed to at a personal level. mally two years): While acknowledging a call to build • Dealing with shopkeepers and the kingdom across cultures, we are tradesmen willing to make the best of it until • Buying groceries and cooking we can finally board that final flight with local ingredients home and get back to normal. • Opening and managing a bank Integration, on the other hand, in- account volves a much more personal “buy-in” • Renting accommodation in which the worker moves to a point • Accessing local health care of feeling personally committed to the • Making initial relationships with new culture, at ease and comfortable local people in it, and no longer thinks of him or • Attending a local church (if there herself as an alien or exile. Those who is one) with some understanding of merely adapt but fail to integrate are proceedings unlikely to have their desired spiritual • Driving (if applicable) and/or us- impact. ing public transport Here are suggestions as to what the • Answering the phone, posting let- integration stage might involve: ters, and accessing the Internet • An integrated cross-cultural work- • Beginning to participate in cul- er will feel increasingly at home in tural life the host culture, be developing close • Being able to pray, read scripture, friendships with local people (both and share one’s faith at a basic level in believers and not-yet believers), and the local language should be actively participating in • Feeling safe in public places and church life (if applicable), local cul- secure at home tural life, and possibly even at a na- • Having time and energy for lei- tional level. sure pursuits • The norms of daily living, includ- So you’ve been in place for two ing safety and security, are understood years and things are becoming more and routinely followed such that the routine. You may even be edging out worker can take unusual events in of survival mode and ready for a high- stride and offer help and support to er level. But what exactly is the next colleagues still in their survival stage. level and what are its characteristics? • Ministry and service is becoming Stage #2: Integration. Thus far, I increasingly clear as God guides and have been referring to adaption and empowers. Workers should under- integration as if they were more or less stand fairly clearly what their gifts are, synonyms. Terry Wickham, however, how these can best be utilized in the sees adaption as very different from local context, and be actively engaged integration and possibly not even an in doing so. appropriate goal (1983). Adaption, as • Both the good and the bad in lo-

444 EMQ October 2013 cal culture and national life should unresponsive conditions (what we now be apparent in relation to king- might call faithfulness), serious work- dom values. ers ultimately want to be effective in • While the integrated workers seeing fruit for their labor. And while have now arrived at the point of large- cross-cultural workers can be effec- ly feeling at home, they remain aware tively used by the Holy Spirit at any of the need not simply to “fit in,” but point of cultural and linguistic skill, it are highly motivated to remain funda- is clear that effective communication mentally counter-cultural in their val- normally depends upon being linguis- ues and behavior as the church must tically competent, culturally aware, be in any place or time. and spiritually sensitive. Now you may feel integrated and Indeed, routinely effective workers comfortable despite the differences. are those who have passed through But this is not enough. There are mil- the process of coming to feel at home lions of fully integrated, culturally in the culture, but are determined not capable Christians who may not be to rest at that. Instead, they are will- having much impact for the kingdom. ing to take faith risks as God leads In fact, it is possible to pass through and move beyond their cultural and the process of becoming comfortable personal comfort zones. Similarly, in a new culture and getting, well, too they will tend to push their team, comfortable. the church of which they are part (if The gospel is never intended to be applicable), and themselves beyond

to be at home in human culture; it is always counter-cultural.

at home in human culture; it is always comfortable limits to achieve the im- counter-cultural, as Jesus made plain in possible for the kingdom. the parable of the two highways (Matt. While valuing friendship with col- 7:13-14). According to this, the ma- leagues and not-yet believers, they are jority of humankind is always on the always alert for opportunities to push wide path of convenience, comfort, the boundaries of relationships and and least resistance, while the King- ministry norms to achieve something dom of God involves a narrow road of more. Effective workers are, however, inconvenience, struggle, and (to mix also fully aware that any strength they metaphors) swimming against the have comes from Christ in them, and tide. So, it cannot be enough to fit in, hence will not easily fall into the trap whether in a home “heart” culture or of thinking that their cultural, linguis- a cross-cultural situation. tic, and spiritual competencies alone Stage #3: Effectiveness. While not are sufficient to achieve their aims. undervaluing the place of steadfast Likewise, effective workers have a de- and persistent witness in harsh and gree of resilience to help them recover

EMQ October 2013 445 when things go wrong and Increasing effectiveness yet are able support others in such circumstances. The process of enculturation through stages of Effectiveness survival, integration, and effectiveness might look something like the graph to Integration the right. While the three stages stack upwards in the direction of increasing effective- Survival ness and have their own Time discrete characteristics, they are separated by dotted, rather than solid lines. This is meant References to suggest that any worker, at any time, Dzubinski, Leanne. 2008. “Contrasting can move from one to another without Worldviews and Their Implications for Mis- passing any sort of cultural exam. sions in Spain.” Evangelical Missions Quar- terly 44(1): 48-55. Hence, even workers in survival or Hay, Rob, Valerie Lim, Detlef Blocher, integrated mode may from time to time Jaap Ketelaar, and Sarah Hay. 2007. Worth find themselves being extraordinarily ef- Keeping: Global Perspectives on Best Practice in fective, given that, as Paul makes it plain, Missionary Retention. Pasadena, Calif.: Wil- the opening of doors to effectiveness is liam Carey Library. the Lord’s work and not our own (see 2 Pink, Daniel H. Drive: 2011. The Sur- Cor. 2:12; Col. 4:3). Unfortunately, it is prising Truth about what Motivates Us. Edin- burgh: Canongate. conversely possible to slip back through Sheffield, Dan and Bellous, Joyce. n.d. the stages and find ourselves suddenly Learning to Be a Missionary: The Dreyfus in survival mode through illness, dis- Model of Skill Acquisition Applied to the De- couragement, unforeseen events, or un- velopment of Cross-cultural Ministry Practitio- resolved conflicts after having previously ners. Accessed May 24, 2013, from www. been at a higher stage. worldevangelicals.org/resources/results/? Nevertheless, this model aims to keyword=res3_134_link_ 1292365763.pdf. Wickham, Terry. 1983. The Missionary in outline a picture of general progress Spain: Adaptation or Integration? Barcelona: through the sorts of competencies, Alianza Evangelica Española. behaviors, and feelings that workers should typically be more able to dem- Les Cowan came to missions onstrate as time goes by. Having some late in life after a varied ca- awareness of the stages of enculturation reer in social services practice might help new workers make sense of and management, further and higher education, and what they are learning, how they are running his own software de- feeling, and what they can achieve. velopment business. His hob- Which, in the process, might contrib- bies include all things Span- ute to helping us hang in there longer. ish, saxophone jazz, sailing, and cooking.

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od’s love for humankind is astonishing, and he has a heart for all kinds of people. Diversity is a gift from God, and the Body of Christ needs to learn how to improve in celebrating differences. Ethnic, gender, generational, doctrinal, and theological diversity need to be recognized moreG intentionally if believers want to advance God’s kingdom. This article will focus on ethnic and cultural diversity, addressing principles in relation to diversity. I will conclude with some challenges of ethnic diversity in global missions today. Principles in Relation we experienced in Colombia (South to Diversity America) during the 1990s. In the God is the one who established di- middle of chaos and turbulence, God versity. It is remarkable that God, the showed his mercy and love. When pas- creator of the universe, enjoys diversity. tors and missionaries began to work “In the quest to recognize and to ap- together in unity and love, seeing the preciate diversity of ethnic groups, care city as a whole, we began to experience must be taken to avoid ethnic labeling spiritual transformation in the city. Re- and stereotyping” (Breckenridge and pentance and forgiveness were crucial Breckenridge 1995, 89). “There is no in the process. Jew nor Greek, no male nor female, no Second, develop a sense of inter- slave nor free. We are all one in Christ dependent work. To work with peo- Jesus” (Gal. 3:28, emphasis added). ple from other cultures requires devel- The following elements are needed if oping a sense of community. We need we are to work together for the expan- each other, and everything each person sion of God’s kingdom. on the team does affects everybody First, focus on Christ. He is our else. Thus, values are important when inspiration and example. He died on it comes to teamwork. It is paramount the cross for all our iniquities. His min- to share a common set of principles

Why are we working together? What is the main reason? These questions are essential for us because they help us to learn from each other. istry was powerful and his compassion with others. The substitute to mistrust and love for different kinds of people and paternalism in the relationship was evident. In the Gospel of John, we between people from different cultures find the account of Jesus and the Sa- is not independence and self-sufficien- maritan woman. Jesus did not reject cy—it is interdependence. And inter- her because of her nationality; instead, dependence “comes with a deeper un- he spoke with her and met her specific derstanding of unity in Christ” (Nissen need. Jesus revealed himself as Mes- 1997, 140). siah to the Samaritan woman and ev- Why are we working together? What erything changed (John 4:1-26). When is the main reason? These questions are we focus on Christ, we can complete essential for us because they help us to the task regardless of the obstacles and learn from each other. Denominations, challenges. It is not about us, but it is churches, and missionary agencies need about working together to bless people to develop an interdependent spirit who still need to hear the message of among their staff and team members. salvation. For example, there is an increasing I remember the extreme difficulties effort among missionary agencies and

EMQ October 2013 449 churches to send missionaries from strengthen each other knowing that different backgrounds and ethnicities. “in all these things we are more than These multi-cultural teams are generally conquerors through him who loved us very well received, and add a dimension (Rom. 8:37). that is very powerful in gospel witness. One missionary couple in North Af- Third, engage in mutual submis- rica learned this lesson recently. They sion. Jesus gave us his example by sub- began with a project helping the com- mitting himself to the will of his Father. munity, but realized that the project Paul also exhorts us to “submit to one was not advancing well. They decided another out of reverence for Christ” to involve people from their commu- (Eph. 5:21). Submission requires us nity and realized that they were miss- to be humble and respect each other. ing important aspects in the project. By This kind of submission is based upon listening to the people among whom our love for God and for each other. they were serving, they were able to Unbelievers will notice when we are make the necessary adjustments to im- exercising mutual submission and ac- prove their service. countability. This is for the benefit of Last, be flexible. Every person the growth of the kingdom. involved in missions knows the im- Mutual submission is paramount portance of flexibility. This is a crucial in global missions. Despite the fact aspect to be considered if we want that many Hispanic missionaries have to work with multiple ethnic people experienced challenges in this regard, groups. Frustration and resistance arise I have noticed a growth in the area of when team members are not often mutual submission. Something that is willing to be flexible. There needs to helping many missionaries is to share be common ground that facilitates the openly their expectations and to main- communication and dynamics within tain constant communication with the the group. Working on a multi-cultural leadership. This is a continuous area of team requires being flexible. For in- growth for all of us. The challenge is to stance, the sense of time is different in learn to celebrate and value the gifts every culture. We cannot assume that and talents God has given to others. everybody will react in the same man- This spirit of celebration and recogni- ner that we do. tion will help us to experience the joy Let me share a specific example. Juan in serving and helping others. realized that he had to learn a new skill Fourth, focus on the kingdom. on the field. He was very frustrated in Challenges and friction that come in the beginning with the idea of having to dealing with diverse people on our spend time preparing lessons. He never teams can be alleviated by the fact that thought that one day God would use his everything we do together will advance teaching to minister to children in Mo- God’s kingdom. One of the challeng- rocco. He and his wife are very happy es that we may face is to be driven by today serving these needy children. personal interest rather than king- The bottom line is we need to be dom principles. We are part of God’s flexible when something new or dif- kingdom and God has entrusted to ferent is required. The attitude of the us a marvelous commission. We can heart reflects our willingness to serve

450 EMQ October 2013 others. Change is something we can- This new process took more time than not avoid or ignore. How we respond was initially expected. However, we in the midst of frustration is essential. had a positive outcome. The attitude of the Hispanic couple made the dif- Challenges of Working with ference. The support of the other team Diverse Ethnic Groups members was also crucial. There are a number of challenges we Second, ethnic and cultural di- may face when working with diverse versity often cause conflicts. Conflict ethnic groups. is never easy, and it is very common First, diversity can decrease ef- when we are working with different ficiency on the field. Ethnic diver- people. Frequent causes of cross-cultur- sity can have both a positive and a al conflict include miscommunication, negative impact on the productivity misattribution, incorrect information, of the people working together. The and differing expectations, values, and challenge has to do with managing a behaviors. diverse team. Typically, working with According to Patty Lane, misattribu- people from different ethnicities takes tion is a major cause of conflict. Mi- more time. Planning and determining sattribution is ascribing meaning or specific goals are just part of the pro- motive to behavior based upon one’s cess of developing a healthy approach own culture. “Even different speech for managing diverse teams. This real- and voice can trigger responses that are ity can produce frustration among the unrelated to the reality of the situation. leadership. Thus, leaders and mission- Being aware of misattribution is a big aries involved in managing must be step in reducing conflict” (Lane 2002, prepared to effectively deal with the 125). Consequences of unresolved tension of lowering productivity on conflicts include walls built between some projects on the field. What are the people involved (Prov. 18:19), oth- the expectations from the agencies and er walls are destroyed (Gal. 5:12), and churches? Are we going to focus on the confusion and sinful actions can result task, or the people? Are we willing to (James 3:16). It is important to appeal adjust and be flexible? to the person who has the conflict with For instance, we sent one couple to you (Matt. 18:15-17). serve in South Asia. The sending church Third, there is a great need provided all the necessary help. The on the mission field for worship. Hispanic couple began the process of Manuel, young and talented Hispanic adaptation in the new country. When missionary, joined a missionary team they began to work with other couples, several years ago to help with a church- they realized something was missing. planting initiative in North Africa. Due At the beginning, they were told they to the urgent need, the leader decided would become the lead couple of the to give Manuel the opportunity to lead missionary team. However, the nation- worship. His talent was obvious, but he als suggested some changes as they be- began to have problems with the rest gan to work with other missionaries. of the team. He had the tendency to The couple ended up accepting their overreact when he was under pressure. new role for the benefit of the team. The leader soon realized that Manuel

EMQ October 2013 451 was not prepared to deal with different issues in a new country. The need was urgent and the leader thought Manuel was the right person to lead worship because of his talents. Unfortunately, Manuel did not face the situation wisely, but instead decided to leave the team. Delegation requires wisdom and discernment, particularly when we are working with people from different ethnicities.

Conclusion It is about God’s kingdom and his heart for creation. We have everything necessary to accomplish God’s vision. Unity is not optional among churches and missionary organizations. Conse- quently, through the power of the Holy Spirit we can work together to bless the people who have never heard the gospel (Matt. 28:18-20). Holy Ground: References Walking with Jesus Breckenridge, James and Lillian Brecken- ridge. 1995. What Color Is Your God? Mul- as a Former Catholic ticultural Education in the Church. Grand Chris Castaldo Rapids, Mich.: Baker Academic. Lane, Patty. 2002. A Beginner’s Guide to Crossing Cultures: Making Friends in a Mul- An exploration of the challenges ticultural World. Downers Grove, Ill.: Inter- Varsity Press. and opportunities encountered Nissen, Johannes. 1997. “Unity and by Catholics who become Diversity: Biblical Models for Partnership.” Mission Studies 14: 121-146. evangelicals. Includes theological insight, historical background, Victor Hugo Cuartas, DMin, has been involved in and practical guidance pastoral ministry and church concerning how to emulate planting for twenty years. Victor is assistant professor the grace and truth of Jesus of practical ministry and in- to Catholic friends and family. tercultural studies at Regent University in Virginia. He Published by Zondervan. serves as director of research for COMHINA, a missionary movement that mobilizes Hispanics in the United States and Canada for ministry to Order online at unreached people groups. BGCBookstore.com

452 EMQ October 2013 CONSTRUCTING AN EFFECTIVE STRATEGY FOR MISSIONS

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Available in bookstores or by calling 800.877.2665. Visit the Baker Academic blog at blog.bakeracademic.com. Subscribe to E-Notes, Baker Academic’s electronic L newsletter, at www.bakeracademic.com. like us follow us EMQ October 2013 453

262473_EMQ 10_13 .indd 1 7/10/13 3:16 PM Editor's note: In the January 2014 issue, a Muslim Background Believer and minister in the Presbyterian Church in Iran will respond to this article. Stay tuned.

Consuming Peanuts in the USA and India: Reflecting on the Controversy over Insider Movements Joshua Iyadurai

ecently, I traveled from Minneapolis to Los Angeles on my way back from a conference dealing with IMs (In- sider Movements). The hostess offered me a choice of snacks: cookies or peanuts. I chose peanuts that were packaged in an Rattractive, red wrapper and stated, “Lightly Salted Peanuts.” The other side contained the following details of ingredients and nutrition facts:

Amount/Serving %DV* Amount/Serving %DV* Serving Size 1 Pack (12g) Total Fat 6g 10% Total Carb. 2g 1% Servings 1 Sat. Fat 1g 5% Dietery Fiber 1g 5% Calories 70 Trans Fat 0g Sugar 1g Calories from fat 60 Cholest. 0g 0% Protein 3g Sodium 40mg 2% Vitamin A 0% Vitamin C 0% Calcium 0% Iron 2% *Percent Daily Value (DV) are based on a 2,000 calorie diet Ingredients: Peanuts roasted in peanut and/or canola oil, salt

454 EMQ October 2013 I enjoyed the peanuts, but there fer to buy only from supermarkets. It were so few that it seemed insignifi- depends upon their taste and family cant to have all the information men- practices. tioned above. The essence of consuming peanuts This triggered my thoughts back to lies with the nutrition and the plea- India, where peanuts are sold not only sure one derives by eating them. How in attractive packets, but also on road- it is wrapped is immaterial for people sides wrapped in newspapers. In some in India, but it is important for people places, the peanuts are fried in front of in North America. us and served in a piece of paper. Similarly, the essence of the gospel Peanuts sold in the USA and in lies in its effects on the person and the India have the same nutritional val- community who receives the gospel. ues, but how they are sold and con- How the gospel is wrapped is a mat- sumed is different. In the USA, buy- ter of choice in a cultural context. I see ers need to know everything about IMs as indigenous expressions which the product before buying. Compa- do not require all the paraphernalia nies must provide all the details be- attached with Western Christianity. fore it comes to retail. But in India, the information about the product is Western Consumer Mission not required when sold on the road- Paradigm side, in buses, or on trains. The simi- When someone from the USA visits larity is that in both places people India and sees how peanuts are sold eat peanuts while traveling! and consumed, there are two types

The essence of the gospel lies in its effects on the person and the community who receives the gospel. How the gospel is wrapped is a matter of choice in a cultural context.

But the consumer culture is differ- of responses. One is to join the locals ent in these two countries. In the USA, and enjoy the fun. The other is to be although many people might not look disgusted and complain. It is legiti- at the ingredients and nutrition facts, mate for a visitor to say, “It is unclean, the producer is careful to provide all unhygienic, and unhealthy; the wrap- the information for legal reasons. In per does not contain any information India, most people are not bothered about the content, etc.” But people in about the details of peanuts. Some India are accustomed to these prac- might be comfortable buying from tices. It is not a matter of what is right any shop on the roadside, some might or wrong. Instead, we must ask, “What buy from a grocery store, some pre- is suitable for an individual? What is

EMQ October 2013 455 suitable in a culture?” But the gospel is not a product; it is a When the gospel is presented in person—Jesus. When we introduce one the Muslim world, converts appropri- person to another, we do not read out ate it in a way suitable in their context. his or her resume or hand over a bio; They adopt a particular way of follow- instead, we share the person’s name ing Jesus and have experienced Jesus and a few other things about him or personally, which has enabled them her. We expect the two individuals to to see their lives and world differently. interact, and in the process they come The essence of the gospel is the per- to know each other. sonal experience of Jesus and the ef- Converts in IMs are introduced to fect of the gospel is the transformation Jesus and begin a journey of knowing of individuals and communities. him. But the Western consumer mis- To some extent, Western mission sion paradigm would like to see the efforts are conditioned by Western converts describe everything about Je- consumer culture, which would like sus instantly. This is similar to asking to market the gospel in the same way me to state clearly and accurately ev- products are sold. The gospel can come erything recorded on the peanut wrap- with a brand: Baptist, Presbyterian, per. I was interested in eating the pea- Methodist, Episcopal, Pentecostal, etc. nuts, not memorizing the nutrients. It Each brand has its own emphasis on is also irrelevant to ask converts about a certain aspect of the gospel, similar the nuances of theological terms. The to the ingredients in a product. Bap- mission is not about presenting theo- tists are concerned about what kind logical terms, categories, and termi- of baptism those in IMs are given. nologies accurately, but introducing Episcopalians may ask, “Did they take the person of Jesus. baptism?” Methodists might be keen to know whether those in IMs follow Western Modern Paradigm holiness tradition. Pentecostals might of Mission be interested in knowing whether they The West is greatly conditioned by speak in tongues. Others might ask, the European Enlightenment para- “Are they Trinitarian? Do they see Je- digm of reality. Although we claim sus as the Son of God? What do they to live in a postmodern world, I find call God?” many evangelicals holding the fort These factors are important for con- for modernity. Some exalt reason and verts in following Jesus; however, the consider any emotional experience re- Western consumer mission paradigm lated to Christianity an anathema. would like to see everything made clear on the wrapper when it is pre- Reason vs. Experience sented. This paradigm likes to offload Modernity projected that reason our systematic theology in the name was supreme and knowledge was pos- of gospel presentation. sible only through reason. By this it This paradigm perceives the gospel shut the door on revelation and expe- as a product to be sold in the religious riential knowledge. However, there are market. Hence, labels, brand names, other ways of knowing truth through sales techniques, etc. take center stage. emotion and intuition. The world is

456 EMQ October 2013 historical, relational, and personal. birth which cannot be rationally un- It does not exist independently “out derstood. The mistake of Nicodemus there” to be explored by an individual was that he was trying to rationalize objectively. The individual is not inde- what Jesus was talking about. pendent of the knowable, there is no Mission is not about building a autonomy of the knower. Knowledge great enterprise of Christianity; it is is historically and culturally condi- about inviting people to experience Je- tioned. Knowledge is a product of cul- sus. Experiential knowledge of Jesus is ture. This is very much in line with the the starting point which includes a ra- biblical understanding of “knowing”; tional dimension. Experiential knowl- it is more of an experiential knowledge is a life-long process. Converts edge than an objective discovery. began their journey of faith when they The Western modern paradigm of accept Jesus as Lord and Savior. It’s a mission is concerned with presenting long road on which the Spirit of God, the gospel rationally, which would not the missionary, is the constant appeal to the intellect. This paradigm companion. is more concerned about how we accurately, logically, and convincingly Fixed Identity vs. argue the gospel. But the gospel is Multiple Identities not a set of abstract concepts; it is not Modernism elevated the self to the systematic theology. The gospel is the ideal and talked of the autonomous person Jesus Christ. Knowledge of self as capable of being good and as God is primarily derived from the per- an independent and sovereign en- sonal experience of Jesus and revela- tity. Individualism was the product

Jesus invited people to follow him—not to simply adopt his teachings, but to walk with him. It was an invitation to experience him.

tion in scripture. Therefore, the mis- of modernism and the individual was sion is to invite people to experience elevated above the community. It held Jesus Christ. the view that individuals were capable Jesus invited people to follow of discovering the truth objectively, by him—not to simply adopt his teach- their own efforts, through rational in- ings, but to walk with him. It was an vestigation. invitation to experience him. When The Western modern mission par- Andrew and another disciple were cu- adigm is being carried away by indi- rious to know about Jesus, Jesus invit- vidualism in some aspects and is fo- ed them to “come and see.” Jesus’ con- cused on reaching individuals with versation with Nicodemus was again a rational gospel. Great emphasis is an invitation to experience the new laid on individuals making a rational

EMQ October 2013 457 choice of accepting the gospel. This about doing the mission of God, it is paradigm presents the gospel as valid clear that he did not want the Samari- beliefs while portraying the beliefs tan woman to become a follower of and practices of Islam as irrational. Judaism in order to follow him; he did The outcome of this emphasis is dis- not expect the centurion to become a continuity; it burns bridges with com- follower of Judaism to heal his ser- munities, cultural practices, and social vant. Jesus did not expect the Canaan- identities. ite woman to become a follower of Ju- In line with postmodernism, in- daism to heal her daughter; rather, he digenous communities regard self as exalted her as a model of faith to the a creation of cultural, social, political, Jews. In the Book of Acts, Cornelius and historical realities. The self has no was not asked to become a follower of existence without these realities. The Judaism, but Peter was asked to have a self itself is plural, it is relational, and paradigm shift with regard his under- one changes according to the situation standing of purity and pollution. or the external realities. If individuals are products of a Mission in and to community, then when they receive Islamic Societies the gospel, we need to be sensitive to Mission in and to Islamic societ- their roots in the community. The fo- ies needs a paradigm shift in order cus of mission is to be the community to let the people define their spiritual rather than uprooting the individual. identity based upon their experience Therefore, the emphasis should not be of Jesus within their own communion discontinuity, but on the spiritual ties. It is the mission of God in which identity of the individual. Converts God is at work above what we could from other religions prefer to keep imagine. Instead of holding on to the their social/religious identity as Hin- enlightenment paradigm of mission, dus or Muslims while they are excited the Church needs to move hand in about their spiritual identity as fol- hand with God, who is active in com- lowers of Jesus. munities. Let me share an example. Janaki Identity is an issue in this context. was the wife of a business man and Some might ask how converts could was not allowed to attend church or call themselves Muslims and Chris- any other Christian activities for near- tians since it is a deception. Here again, ly thirty years. Externally, she fulfilled modernity sees reality in categories, all the Hindu religious requirements for example, the First World, Second as a wife, while internally she followed World, and Third World. In line with Jesus. Eventually, the whole family re- this, the Western modern paradigm of ceived the gospel and she felt vindicat- mission would like to fix people into ed in her stand of retaining the social/ categories. We understand from social religious identity as a Hindu for such a scientists that identity, whether per- long period. This is true of many other sonal or social, is not fixed. Personal converts from Hinduism and Islam in identity changes in different life situ- India. ations and social identity changes in When we look at how Jesus went different social contexts.

458 EMQ October 2013 Better integration of multiple iden- experience of Jesus and Christianity tities leads to well being and smooth as the institutional form of religion. sailing in social functions. Integrated In this way, they deploy their religious identities draw elements even from identity as Hindus or Muslims while conflicting social groups to present a claiming to have a spiritual identity as multifaceted self to negotiate conflict- the followers of Jesus by virtue of their ing contexts. If this is how individu- personal experience of Jesus. als determine social behaviors based The converts’ management of mul- upon their multiple identities in dif- tiple identities is not a deception, but ferent social contexts, then we find a display of humanness. We all man- converts do the same in their social age our multiple identities according contexts. to different contexts. Even Jesus man- Social psychologists claim that aged his multiple identities. Being the people creatively adapt traditional Son of God, did he ever declare that he identities to new situations. This is was the Son of God? Rather, we find true in the case of converts in India. that he intentionally hid his identity. Although the boundaries between In a hostile social context, his aim was Christianity, Hinduism, and Islam to embrace the cross at the right time, are clearly marked, converts redraw rather than exposing his identity and the boundaries so that they can cross being stoned to death prematurely. them by creating multiple identities. If those in IMs are accused of de- Converts articulate that they continue ception, then in the same scale, Jesus the religious practices of Hinduism/Is- is to be accused of deception. The lam for social reasons, not for spiritual Western modern mission paradigm purposes. They offer new meanings to likes to see everything in fixed catego- the same practices they have been fol- ries. For modernity, reality is either/ lowing. or; for indigenous paradigms, reality When the boundaries are loosely is a spectrum. marked, it is easier to move from one In the end, the contentious issue identity to another. Maintaining uni- here is not theological, but instead is a formity and cohesiveness is very im- conflict of paradigms between Western portant for membership in a social modern/consumer paradigms and in- group. When the family invites them digenous cultural paradigms. May we to go to temple or mosque, the con- let the indigenous societies enjoy the verts go with them and activate the peanuts in the way they relish them. identity of Hindus or Muslims. How- ever, they try to maintain their new Joshua Iyadurai, PhD, is identity as followers of Jesus by inject- director of the Mylapore In- ing new meaning into the practice— stitute for Indigenous Stud- they go there and pray to Jesus. ies in Chennai and is guest faculty at the University of Converts adopt another strategy Madras in Chennai. He is to redraw the boundaries of religions also on faculty at the Cen- by differentiating between religious ter for Advanced Theologi- and spiritual identity. They see their cal Studies, SHIATS, in Allahabad, India. He conversion experience as a religious can be reached at [email protected].

EMQ October 2013 459 Gain Encouragement and Insight Seminars for International Church Leaders, Missionaries, Mission Executives, Pastors, Educators, Students, and Lay Leaders September 12–13, 2013 October 7–10 Biography. Cosponsored U.S. Churches Today. The Internet and Mis- by Franciscan Missionar- Rev. Geoffrey A. Little, sion: Getting Started. ies of Mary. $175. All Nations Christian Mr. Wilson Thomas, Wil- Church (New Haven). son Thomas Systems, November 4–8 Cosponsored by Green- Bedford, New Hamp- The Primal Religions field Hill Congregational shire, and Dr. Dwight P. in the History of Church, Fairfield, Con- Baker, Overseas Minis- Christian Mission. necticut. $95. tries Study Center. $175. Professor Andrew F. Walls, University of September 16–19 October 21–22 Edinburgh, Liverpool Spirituality for Servant Healing the Wounds Hope University, and Leaders: Imitation of Trauma: Help Akrofi-Christaller In- of the Character of for Ourselves and stitute. OMSC’s eighth Christ. Others. Distinguished Mission Dr. Won Sang Lee, SEED Dr. Harriet Hill, Trauma Lectureship series—five International and Ko- Healing Institute of the lectures with discussions. rean Central Presbyte- American Bible Society. Cosponsored by The rian Church, Centreville, Cosponsored by Chris- Mission Society. $175. Virginia. Cosponsored tian Reformed World by the United Methodist Missions. $95. November 18–21 Church General Board of Christian Art in Global Ministries. $175. October 25–26 World Christianity. Indigenous Initiatives Dr. Volker Küster, Jo- September 23–26 in Mission. hannes-Gutenberg Uni- How to Develop Dr. Jim Harries, Alli- versity, Mainz, Germany, Mission and Church ance for Vulnerable Mis- and an OMSC senior Archives. sion. Cosponsored by the mission scholar. $175. Ms. Martha Lund Small- Board of World Mission ey, Yale Divinity School of the Moravian Church, December 2–5 Library. Cosponsored by North America; and SIM Peace in Dynamic Frontier Mission Fellow- USA. $95. Engagement with ship (USCWM). $175. the Peace of Islam. October 28–31 Dr. David W. Shenk, October 4–5 Doing Oral History: Eastern Mennonite Mis- Leadership, Fund- Helping Christians sions. Cosponsored by Raising, and Donor Tell Their Own Story. Eastern Mennonite Mis- Development for Dr. Jean-Paul Wiest, sion and Mennonite Cen- Missions. Jesuit Beijing Center, tral Committee. $175. Mr. Rob Martin, First Beijing, China, and Ms. Fruit Institute, Newport Michèle Sigg, Diction- Panel Discussions. Beach, California. $95. ary of African Christian “Hot Coffee, Hot Issues.” Overseas Ministries study Center Full information—including content descriptions, costs, schedules, and links to register—may be found online at www.omsc.org/seminars. [email protected]

Fall 2013-SP.indd 1 4/18/2013 11:15:41 AM

All in the Family: Nepotism & Mission?

Karen L. H. Shaw

he son of the duck is a floater,” say the Arabs. English speakers put it differently: “A chip off the old block” or “Like father, like son.” In most cultures, people look for family resemblances in character and ability, not just in physical features TIt is not surprising, then, that in many countries it is the norm that the successor of a church leader comes from that leader’s family, and in many societies the leadership of new ministries is routinely entrusted to the relatives of people with positions in the same denominational or mission network. Over my twenty-plus years in the Middle East, I and other expat workers have found this pattern disturbing, but most local church people take it for granted. Let’s look at both sides of the issue. The Problems of Nepotism • Families often justify the selec- Nepotism has a bad name, and tion of their own by denigrating oth- with good reason. Even leaders who ers unfairly. themselves make a habit of handing • Family members come to have a on ministry positions to relatives can sense of entitlement. identify a plethora of problems with • Often, there is inadequate ac- this practice—when someone else is countability, especially when the un- doing it! Drawbacks of in-house min- ethical practices of the individual en- istry include: hance the power, prestige, or pockets • Ministry may become a means of of the entire clan. maintaining family power and con- • Family members become defen- trol rather than genuine service to sive and even hostile when they are others. criticized for favoritism, and an at- • The practice of routinely assign- mosphere develops in which issues ing positions to family members as- of money, de facto decision-making sumes de facto that God’s choice will patterns and placements cannot be

Even leaders who themselves make a habit of handing on ministry positions to relatives can identify a plethora of problems with this practice—when someone else is doing it!

conform to that of the family patri- discussed transparently. arch, and that the gifts and calling • Nepotism and patronage often given to non-family members are walk hand in hand so that help and relatively unimportant. empowerment of non-family mem- • Gifted people who are not members is conditional upon loyalty to bers of the dynasty have a choice of the family and perpetuating the fam- resigning themselves to second-class ily’s right to power. status in the church or mission, • Non-family who believe them- launching guerilla attacks on the selves called to ministry feel (and family, or leaving. Genuine teamwork often are) shut out. Converts, whose is not an option. zeal and inside understanding are • Sometimes, incompetent or me- invaluable for mission, are the most diocre people end up in leadership likely to be unable to find a toehold because of family connections. It is as in the structure. though the demands of the Kingdom • Sometimes, the security of fam- of God are secondary to those of the ily environments can result in a back- family. ward and inward-looking parochial-

EMQ October 2013 463 ism and an inability to be innovative. loyalty means “relative” security. Nepotism speeds up the process of 2. Shared values. Shared values institutionalization and ossification, are essential to the success of an en- since those who have grown up in the deavor. As with kidney transplants, system know only one way of doing there is no guarantee that members of things. the same clan will fit with the established values, but it is far more likely Advantages of Family than in the case of non-relatives. Networks 3. Face-saving discipline. When A Western journalist once accused the junior leader is a relative, the se- a Middle Eastern leader of giving all nior leader may enjoy the support of of the key cabinet positions to rela- the family or clan in enforcing stan- tives. The Arab was perplexed. He dards and resolving conflicts. Cor- responded, “Of course I am going to rection is more easily received in a give these positions to people I know homey context of unconditional love, and trust!” In fact, there is no word and if tensions arise, they can be kept for “nepotism” in Arabic. Working confidential, avoiding embarrass- with the family is simply common ment to the parties involved and the

God calls the people he chooses based upon his mercy and wisdom, regularly choosing the unexpected and rejecting those considered entitled by virtue of their place in the family.

sense. Many Christian leaders around ministry as a whole. the world would likewise prefer to be 4. Communication and inside surrounded and succeeded by family knowledge. Knowledge is power, and in ministry. Westerners tend to im- effective organizations are character- pugn sinister motives to this pattern ized by efficient internal communica- and fail to notice some of the advan- tion of information, intentions, and tages, including: attitudes. It is quicker and easier to 1. Loyalty. In tribal societies, lead- stay informed when one lives with ers are assumed to fit into one of three one’s co-workers or shares with them roles: patriarch/patron, loyal sub- an extended social network. Family leader, or usurper. Senior pastors and members are usually better able to directors of missions face the very real anticipate the preferences, decisions, possibility that anyone to whom they and actions, and to read the non-ver- delegate even a little authority may bal cues of co-workers from the fam- shortly conduct a coup d’état. Family ily than are others.

464 EMQ October 2013 5. Smooth succession. One learns ignate seven Greek-speakers as strategic a great deal about pastoral ministry by leaders in the Jerusalem church. growing up in a parsonage. It is natu- Nevertheless, God created the fam- ral that children who admire their ily and has a history of working with parental role models will slip into families as units. God called Abraham the same profession, having already and made his offspring channels of gained the instruction, skills, and net- blessing to the world. In the Old Tes- works of their parents, either inten- tament, the priesthood was hereditary, tionally or by osmosis. Congregants and so was kingship of God’s people, who felt loyalty to the pastor find it at least after the death of Saul. Moses’ easier to transfer that loyalty to the brother, Aaron, was the high priest by pastor’s relative than to an outsider, God’s choice. Jesus chose two pairs of particularly if the pastor has hinted brothers among his disciples, and three or stated his or her desire to be suc- of these four comprised his inner circle. ceeded by that relative. They know One would have expected Peter to be that the new pastor will not change the primary leader of the church in Je- things too much. Although it is by no rusalem, but it is clear from Acts that means assured, nepotism has many Jesus’ brother, James, filled that role, times resulted in a smooth transition. despite his having disbelieved until after the resurrection of Jesus. The Bible and Ministry If God took into account the so- as Family Business cial networks of families when choos- The Bible and sound doctrine ing his servants, we would be foolish should put the brakes on the ten- to disregard their importance when dency to assume that family mem- working in collective cultures. bers are to be preferred for ministry positions. God calls the people he Empowering Non-family chooses based upon his mercy and Ministers wisdom, regularly choosing the unex- There is no one more desperate pected and rejecting those considered and miserable than the person called entitled by virtue of their place in the and gifted by God who, because of a family. The gifts necessary for leader- lack of family connections, has one ship are distributed as the Spirit wills. door of ministry after another shut in Chronic nepotism also calls into his or her face. Nor is there anything question the biblical doctrine of the more damaging to the Church of Je- Church. The true Church is the Church sus Christ. of Jesus Christ, and membership and Yet this is the experience of hun- leadership should be based primar- dreds of potential Christian leaders ily upon relationship to him, and around the world. I hear reports fre- not some earthly chief. The apostolic quently from fine, proven servants of Church strongly affirmed the full and Christ that they have been excluded equal church membership of all believ- and driven to choose between be- ers, regardless of background, and the ing silenced or leaving their church Aramaic-speaking apostles’ first record- or mission and going independent. ed decision after Pentecost was to des- Either of these choices weakens the

EMQ October 2013 465 Church. What can be done? is the only realistic option. There are no easy answers. How- • Urge those who are forced by ex- ever, the following suggestions have clusion into parachurch or indepen- www.BGCbookstore.com been tried successfully in collective dent ministries to leave as graciously cultures. as possible; it is easier to re-enter a • Find senior leaders who are door one has not slammed shut. willing to “adopt” young potential leaders from outside the established Share Your Wisdom! family networks. Paul made this his These few suggestions are pre- practice (1 Tim. 1:2; 2 Tim. 1:2; Titus sented with a view to stimulating 1:4). Among the senior leaders most discussion among mission practitio- open to this idea are those who are ners. Perhaps you have experience in spiritually mature, childless, or them- working in situations where family selves from outside the reigning fami- networks dominate and gifted non- lies. family members are disregarded. • Provide gifted outsiders with all What have you found actually works of the encouragement, mentoring, in your setting? I would like to hear training, and connections you can. your experiences through email. Trusted Everyone entering ministry need this sort of support, but only some will Dr. Karen Shaw teaches ministry resources! get it from home. cross-cultural ministry at ABTS in Lebanon, where • Consider arranging the marriage her husband, Perry, also of a promising outsider with a suit- teaches. Their son hopes to able member of one of the influential be a pure mathematician, families. In the long term this could their daughter a veterinar- expand the influence of the family, ian. Share your insights on but it is a well-tested short-term solu- this topic with her via email: kshaw@abtsle- tion. For many women globally, this banon.org.

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accelerating global evangelism Catch Me if I Fall: Premature Departure from the Field

Becky Thorson

alling through the Cracks We had just finished our first term in Nepal and were waiting outside the door to meet with our mission council to be approved to return. We had gone to Nepal with great enthusiasm about how F God might use us to minister to the Nepali people. But adjustment to life in Nepal was hard, work in the hospital taxed our emotional and spiritual reserves, and we realized we had failed in many ways. We had been hon- est about our struggles in our lengthy debriefing session. What was the council going to say?

Imagine our shock when we walked Cross-cultural adjustment stress is into the room—and everyone stood almost guaranteed to stretch us to the up! “We honor you who are serving on limit. It did that for me. We have to the front lines,” they said. I will never deal with many new things: isolation, forget the wave of healing love and sickness, difficult and demanding grace that washed over me through working conditions, danger, new rela- these people I highly respected. We re- tionships, different customs, language turned to Nepal feeling thankful and learning, spiritual attack, and new liv- loved, that our mission had heard and ing situations. Most people eventually understood our struggles, that they adjust to the new culture and grow encouraged us to continue to serve, through their new experiences, as I be- and that were upholding us in prayer. I lieve we did. would desire that every person return- But when the overseas assignment ing from the field would be received is finished, people must traverse more and healed like this. hurdles when returning to their home

468 EMQ October 2013 When the overseas assignment is finished, people must traverse more hurdles when returning to their home country.

EMQ October 2013 469 Photo courtesy Becky Thorson country. Packing and moving, saying doing after her time of language study goodbye, changing cultures again, a and cultural orientation. She studied new job, financial pressures, discern- diligently and seemed well adjusted. ing God’s will, and especially loss of Up until that time she had seemed a identity and community can cause strong survivor of an unsettling child- emotional upheaval (Kimber 2012, hood: her parents had their own deep 332-338). Some recent studies have mental health issues and had sepa- shown that as many as forty to fifty rated. After that, she had been pushed percent of cross-cultural workers de- and pulled between her parents, velop a psychological disorder such as grandparents, aunts and uncles. depression, burnout, or post-traumat- But the coping mechanisms that ic stress during their time overseas or had worked for her before didn’t work after returning to their home country in this strange new place. When the (Levin 2008, 10; Hay et al 2007, 386). time came to begin work, she just Most mission organizations know couldn’t do it. She simply didn’t show this and support their workers well in up for work. In fact, she didn’t even pre-field preparation, on-field train- inform others of her whereabouts! ing, ongoing pastoral care, prepara- She met a few times with our coun-

Individuals and families have left the field early, and were strongly recommended to obtain professional counseling, but it did not happen. tion for re-entry, and debriefing after selor, who highly recommended that assignments. But in my experience, I she have further counseling back have found one area where we need to home. She needed to deal with what improve: when people have to return had come to the surface while she had home prematurely for any reason: been struggling in Nepal. When she difficulties adjusting to the culture, returned, however, the stress lifted and living conditions, political unrest, she felt no need for counseling. Her the work or job description, moral organization said they had no right to failure, illness, family issues, etc. Ron insist she get counseling, so she was Kotesky says this is more difficult than on her own. a scheduled return because (1) it is This is not the only time this has sudden, giving little time to prepare happened. Individuals and families and (2) because other people will have left the field early, and were strong- expect an explanation, which can be ly recommended to obtain professional awkward if it involved something like counseling, but it did not happen. They interpersonal conflict or moral failure were making critical decisions at an (Kotesky 2011, 1-2). inopportune time—when they were One young woman arrived very psychologically compromised but not excited about the work she would be aware of it. The stress subsided, the is-

470 EMQ October 2013 sues that had surfaced went back into countries, especially when there have hiding, and everything seemed fine. been problems on the field. Medical However, the individuals missed the checks are often routine, but psycho- chance to process their experiences: to logical reviews are not required by come to terms with their fears or per- most organizations surveyed (Por- ceived failures or anger at their organi- ter and Emmens 2009, 37-44; Knell zation, and to experience real freedom 2006, 64; Hay et al 2007, 386). from the burdens of the past. Organizations that do have proce- Counseling could have helped dures in place can serve as models for these individuals and families work agencies which desire to design a pol- through present and past issues, find icy in this area. Below are some good value and meaning in their experi- examples. ences on the field, and continue on Tearfund has a mandatory post- stronger, knowing themselves better, assignment medical and opt-out trusting God more, and having great- confidential psychological debriefing er coping ability. Without processing with a professional psychologist or their experiences, there is a real danger specially-trained counselor. If work- that the problems will surface later on, ers choose to opt out, they must sign potentially causing even more distress a waiver. It is normal post-assignment than if they had been dealt with im- procedure for all staff, and ninety per- mediately after returning home. cent take advantage of it (Porter and The sending agencies were keen to Emmens 2009, 38). help their returning staff, but when Medecins Sans Frontieres-UK these individuals refused the offer of staff members are required to partici- counseling, the agencies felt there was pate in a confidential “returner’s talk” nothing they could do. They could with a qualified psychological practi- not force them to get counseling, and tioner who understands the unique once they resign, the organization no pressures of the international work longer had responsibility for them or environment. This practitioner is also a channel for advising them. Sending available for clinical counseling if re- agencies need to be prepared for situa- quested. MSF also requires a debriefing tions such as this by having a policy in in the office, and returnees are contact- place that will ensure the best possible ed six to eight weeks after returning by care for their workers. a “volunteer link” who has previously worked with MSF and is trained in lis- Situation in International tening skills. This person also provides Staff Care of Returning information on additional support Workers that is available (Porter and Emmens Studies have shown that sending 2009, 41; Moore 2008, 31). organizations are doing very well in Mennonite Central Committee preparing people to work cross-cul- staff debrief returning staff. The latter turally and helping them adjust to also participates in a four-day re-entry the culture when they arrive. But most retreat with other returning staff, run organizations do not do as well when by their staff care worker and at least helping people return to their home one psychologist. The debriefing and

EMQ October 2013 471 the retreat provide opportunity where departure from the assignment for any issues that may require additional psy- reason is uniquely stressful and will chological support can be identified. require additional care. Good resourc- Counseling is available, encouraged, es include: and paid for (Porter and Emmens • People in Aid’s “Code of Good 2009, 42; Williamson 2011). Practice” (Wallace 2003) Evangelical Fellowship of Cana- • Antares Foundation’s Managing da’s Code of Best Practice is consid- Stress in Humanitarian Workers: Guide- ered the “benchmark” by the member lines for Good Practice (van Pietersom care international community. They et al 2006) consider their organizational respon- • Doing Member Care Well’s “Flow of sibilities to extend to reentry and re- Care and Caregivers” model (O’Donnell tirement from the field. This respon- 2002) sibility includes required debriefing In a publication about stress man- (physical, psychological, ministry, agement for staff, Monday Developments and pastoral), opportunity to attend magazine states that “humanitarian transition seminars, and resources relief and development organizations (human and financial) for follow- have a moral imperative to look after up care. In case of a crisis (organiza- the health and well-being of their team tional, family, disasters, kidnapping, members” (Levin 2008, 12). They medical, spiritual battles, etc.), any point out that this obligation applies to care deemed necessary, such as post- all stages of the staff person’s employ- traumatic stress care and counseling, ment: “before they are deployed, when is made available. (O’Donnell 2002, they are in the field and after they re- 272- 276) turn” (Ehrenreich 2008a 27; Ehren- BMS World Mission-UK offers reich 2008b, 14). debriefing to all returning staff. A re- People in Aid and Interhealth note entry weekend is offered and paid for, that returning staff have sometimes and further debriefing is available, al- complained to insurance providers though few staff take advantage of it. that they were not properly supported BMS also refers people for counseling by their international employers, and to the Church Ministerial Counseling that litigation is increasingly becom- Service, and cover the costs of up to ing an issue. Because of this, they sug- ten sessions (Gibbs 2011). gest that comprehensive debriefing should be part of a “due-diligence” Best Practice process for returning staff (Porter and Many sources concerned with Emmens 2009, 43-44). good management and care of cross- The Antares Foundation’s Managing cultural workers agree on the need for Stress in Humanitarian Workers: Guide- support at the end of an assignment. lines for Good Practice states that in ad- All recommend debriefing, and most dition to an “operational debriefing,” recommend a confidential psycho- all staff members should have access logical assessment by a professional, to a confidential “personal stress as- with continued counseling support, if sessment and review” by someone out- necessary. Many note that premature side of the organization at the end of

472 EMQ October 2013 their assignment. They understand that The importance of personal de- unplanned endings can create unique briefing for all returning workers (in- problems, and therefore recommend cluding children) is also emphasized that psycho-social services and help in Worth Keeping (Hay et al 2007) and in developing a peer support network Burn up or Splash Down (Knell 2006). should be made available for staff af- Good debriefing will allow free ex- ter any kind of premature termination pression of feelings without judg- of an assignment. This can help staff ment, allowing returning workers to members to assess their own needs, feel listened to and valued. Debriefing and make personal plans to address can help individuals to view their mis- these needs, thus reducing the stress sion experiences as meaningful and (van Pietersom et al 2006, 20-21). valuable parts of their whole life sto- A People in Aid/Interhealth pro- ries and be ready for the next chapter. posal says that, “The end of an assign- This can help prevent psychological ment or contract period is an ideal disorders such as depression or anxi- time for staff members to ‘take stock’ ety from developing. of their physical and psychological Stress symptoms can be identified state.” They mention that a physical and coping strategies developed. Ad- examination (required by many orga- justment issues, feelings of failure or nizations for returning staff) is done guilt, or any other symptoms of stress to identify and treat any diseases a can be brought up at this time and person may have picked up overseas. dealt with, thus preventing them from Why not a psychological review for simmering below the surface and the same reason? They state that “psy- erupting later on in life. The debriefer chological reviews enable staff to pro- can recommend further professional cess their experience, receive advice help if needed (Hay et al 2007, 386; on dealing with reverse culture shock, Knell 2006, 66). learn and give meaning to their time To summarize, talking about one’s abroad, as well as prepare them for experience with a trained counselor the next assignment” (Porter and Em- who understands the special stresses mens 2009, 43). of cross-cultural work can provide a The Doing Member Care Well “Flow chance to: of Care and Caregivers” model in- • Talk about the experience and pro- cludes “Reentry” as Stage 8 and “On- cess it going Support” as Stage 9. It points out • Give meaning to one’s time abroad that there are “consequences to our • Receive advice on dealing with re- kingdom work, and often times there verse culture shock are significant injuries.” For those • Look forward to the next chapter who have returned injured, whether in his or her life journey physically, psychologically, or spiritu- • Assess one’s own needs and create ally, they advise this: “We must thus a personal management plan prioritize, budget, and take the time • Highlight any issues that require necessary to walk mission personnel follow up through the healing process and see Receive recommendations for fur- them restored” (O’Donnell 2002, 31). ther counseling, if needed

EMQ October 2013 473 • Prevent or minimize psychologi- * This should be done when they cal consequences of any stress experi- are feeling well and thinking clearly enced * They must “opt out” against recommendations of the agency if they What Should We Do? refuse to have the assessment and sub- It is better to work together to sequent counseling make decisions and plan for con- • Assist returnees in finding a coun- tingencies when people are feeling selor if a period of counseling is recom- healthy and have time to think things mended. through. The ability to weigh choices, • Provide financial assistance for see the situation and their own needs any counseling that is recommended. clearly, and make wise decisions is • Prioritize, budget, and take the compromised when people are in the time necessary to walk mission person- midst of a crisis and, to some degree, nel through the healing process and see psychologically impaired. I strongly them restored (O’Donnell 2002, 31). agree with this statement from Worth • Ensure that all returning staff be Keeping: “Only providing debriefing embraced by a loving faith commu- for those that ask usually means that nity (Williamson 2011). those who really need it won’t get it!” It is better to arrange it for all (Hay et References al 2007, 386). Ehrenreich, John H. 2008a. “Lest We Reinvent the Wheel: Guidelines Do Exist Sending agencies should include for Good Practice in Managing Stress in something about this not only in the Humanitarian Workers.” Monday Develop- policy guidelines, but also in their ments Magazine 26(9): 27. agreements with new cross-cultural _____. 2008b. “Social Support: Is staff workers before they leave their home Care an Individual or an Agency Respon- country. Sending agencies should: sibility?” Monday Developments Magazine • Include debriefing as a stan- 26(9): 14. Foyle, Marjory. 2001. Honourably dard, required procedure for all staff Wounded: Stress among Christian Workers. on home assignment after a term Rev. ed. London: Monarch Books. overseas. Debriefing by a confidential Gibbs, Margaret. 2011. BMS World Mis- counselor is highly recommended. sion, Didcot, U.K. Personal email November 1. • Provide a confidential psycho- Hay, Rob, Valerie Lim, Detlef Blöcher, logical assessment by a professional Jaap Ketelaar, and Sarah Hay. 2007. Worth who understands the special issues re- Keeping: Global Perspectives on Best Practices in Missionary Retention. Pasadena, Calif.: lated to cross-cultural living as a stan- William Carey Library. dard and required procedure for all Kimber, Thomas. 2012. “Healthy Reen- staff returning prematurely from try: The Shared Responsibility of Mission- the field. ary Care.” Evangelical Missions Quarterly • Have candidates sign an agree- 48(3): 332-338. ment as part of their application pro- Knell, Marion. 2006. Burn Up or Splash cess, stating that they will agree to this Down: Surviving the Culture Shock of Re-entry. Atlanta: Authentic Publishing. psychological assessment and coun- Kotestky, Ron. 2011. What Missionaries seling, if recommended (see sample Ought to Know about Premature Departure agreement on page 475). A few notes: from the Field. Wilmore, Ken.: New Hope

474 EMQ October 2013 Sample Agreement Agreement for applicants to SENDING AGENCY (replace with your agency name) Member care experts and those experienced in personnel issues related to overseas assignments are well aware that people may have to return to their home country prematurely (before they or SENDING AGENCY had originally planned). There may be many reasons, such as: physical illness, miscarriage, psychological stress, misfit of person to assigned role, problems related to family back home, death of a family member, children’s education, marital relationship, moral failure, political unrest, accidents, adopting a child, etc. In any case, it has been found that talking with an experienced counselor can help the individual and the family to process the situation and come to terms with what has happened. Often, after returning home, the need for this may seem less apparent to the individual or family affected. But later on, sometimes even years later, memories, hurts, grieving over losses can still be affecting the person. Therefore, before going to the field, while in a healthy and calm state, let us all agree that if you have to come back home early (either the worker or the agency can determine what ‘early’ means), you will see a confidential professional counselor for a psychological assessment and follow up with counseling as recommended by the counselor. The SEND- ING AGENCY will cover the cost of up to ___ sessions of counseling through SENDING AGENCY’s health insurance provider, or by SENDING AGENCY self-insurance if the health insurance provider will not cover it fully. This is in addition to the regular debriefing by the SENDING AGENCY that all returning workers will have, as stated in the policy manual. Candidate (both husband and wife sign separately): I agree to the following: If for any reason I (or my family) have to leave the field of assignment suddenly and/or significantly earlier than what was stated in the assignment agreement, I agree to see a confidential professional counselor for a psychological assessment and follow upwith counseling as recommended by the counselor. This counselor will be chosen by the SEND- ING AGENCY personnel director, or chosen by me and agreed to by SENDING AGENCY personnel director. ______Date:______Signature of Candidate SENDING AGENCY agrees to the following: If for any reason ______(name of candidate) has to leave the field of assignment suddenly and/or significantly earlier than what was stated in the assignment agreement, SENDING AGENCY agrees to arrange psychological assessment with a confidential professional counselor. This counselor will be chosen by the SENDING AGENCY personnel director, or chosen by the worker and agreed to by the SENDING AGENCY personnel director. SENDING AGENCY will ensure that the cost of up to ___ sessions of counseling is either covered by SENDING AGENCY’s health insurance provider, or by SEND- ING AGENCY self-insurance if the health insurance provider will not cover it fully. ______Date ______Signature of SENDING AGENCY personnel director or other SENDING AGENCY home office staff

EMQ October 2013 475 International Ministries. Accessed June 3, Good Practice in the Management and Sup- 2011, from www.missionarycare.com. port of Aid Personnel. London: People in Levin, Joshua. 2008. “Why Bother with Aid. Stress Management?” Monday Developments Williams, David. 2010. “Pastoral Care of Magazine 26(9):10-12. Missionaries: Turning Theory into Practice.” Moore, Christina. 2008. “Taking Care Evangelical Missions Quarterly. 46(4): 426- of Each Other. Peer Support in Humanitar- 432. ian Organizations: Peer Support Network.” Williamson, John. 2011. Mennonite Monday Developments Magazine 26(9):31 Central Committee area director, Kathman- O’Donnell, Kelly, ed. 2002. Doing Mem- du, Nepal. Personal email. November 22. ber Care Well: Perspectives and Practices from around the World. Pasadena, Calif.: Wil- Becky Thorson has been liam Carey Library. sent by World Mission Porter, Benjamin and Ben Emmens. Prayer League to work with 2009. Approaches to Staff Care in Interna- the United Mission to Ne- tional NGOs. London: People in Aid and pal (UMN) since 1984. Interhealth. She has been part of the van Pietersom, Tineke, John Ehren- human resources team of reich, and Winnifred Simon. 2006. Man- UMN since 2003 as co- aging Stress in Humanitarian Aid Workers: ordinator for the UMN Language and Ori- Guidelines for Good Practice. 2nd ed. Amster- entation Program, as well as holding roles in dam: Antares Foundation. Accessed May recruitment and pastoral care for part of that 13, 2013, from www.antaresfoundation. time. She holds an MA in intercultural stud- org/guidelines.htm ies and an MA in clinical psychology, and is a Wallace, Ian. 2003. People in Aid Code of licensed professional counselor.

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www.BGCbookstore.com In the 20 30 Gap

Biblical Storying with Post-Christian Generations Anna Rapa

t was a Passover not too long ago. My modest house in a lower-class urban neighborhood was filled to the brim with people. Around a candlelit table sat all manner of people: a retired minister-turned-appellate-attorney, three law students fromI different ethnic backgrounds, an engineering entrepreneur, a typical Dutch west Michigan man and his wife, my two globetrotting roommates, and me. Our spiritual backgrounds were just as diverse. Some had grown up in the faith but were apathetic. Some had lived and worked as missionaries and pastors. Some had fallen away from faith, and some had no interest in Jesus at all.

As we sat around the table, we talk- and “What did you notice for the first ed and laughed and told stories. We time?” Each week, we concluded with also experienced a Messianic Passover a time of reflection on a question like Seder. During the cup of the redemp- “What questions do you have for Je- tion, where Jesus offered bread and sus?” or “What is Jesus inviting you wine to foreshadow his own death on to do?” During the reflection time we the cross, we reflected upon the death played music in the background and and resurrection of Jesus. Then I read 2 handed out markers, crayons, and Corinthians 5 and shared how choos- colored pencils. People drew or wrote ing to follow this resurrected Christ their responses, and then we shared transforms a person’s life and draws and prayed for one another. that person into mission with Jesus. After seven weeks of Encounters Fast forward a year. Several of with Jesus, none of us was the same. these same people still gathered spo- During that sweet time of fellow- radically with others in my home for ship, I saw some people take that all- a meal or dessert and a story about important step from the kingdom of Jesus. Each week, someone read a darkness into the kingdom of light. story, we re-told the story, and then Some learned to pray to God person- we discussed it. We asked questions ally. Some begin to relate to Jesus as a like, “What did you wonder about?” person rather than an idea. Many sur-

478 EMQ October 2013 In the 20 30 Gap

Photo courtesy Anna Rapa

rendered their lives to him. And I was My Story blessed by their commitment to our I grew up as a pastor’s kid and community when my father died— then a missionary kid. Very early on, each of them showed up for me in I gave my life to Christ and sensed a very meaningful ways. call to ministry. But growing up in a None of the attenders was part of a ministry family, and being a relatively church at the time, and none was re- normal Generation Xer, I had an in- ally interested in going to church. All herent distrust for mission agencies were part of that generation increas- and the organized church. Even so, I ingly missing from our churches— spent a couple of years after college Generation Xers or Millenials, who are working as a missionary with at-risk either leaving our churches in droves youth in my neighborhood. I loved or never getting there in the first place. the work, but there were significant And somehow, after years of prayerful misunderstandings between myself pursuit and a willingness to lay down and my sending church. Although my life for my friends, they met Jesus the conflicts were likely mostly based and were transformed by him. upon our cultural differences, they

EMQ October 2013 479 seemed insurmountable, so I left the them tick. At home, I’d be praying for ministry and my church. them. Over time, I had countless op- But that left me stymied. I felt a portunities to explain why I drive a deep calling to ministry, but had no beat-up car and live in the inner city, way to express that in the church. For why I give so much of my time to pro a while, I worked a clerical job in a bono legal projects, and why my faith secular environment. There, I learned impacts my life the way it does. I also that I love building intentional rela- invested a lot of time in relationship tionships with secular people. Even- with people who were hostile toward tually, I went to law school, wonder- faith in God or the church, but who ing if I’d ever do ministry again. were willing to be my friend. While in law school, I struggled to There came a point when I saw find an identity. Law was stimulating several people leaving their hostil- and challenging, and I was good at my ity behind and becoming more in- classes. But I had a hard time relating terested in faith in general and Jesus to my peers. I grew up overseas, and in particular. At this point, I had the we had none of the same interests or Passover Seder in my house. Over values. Although we shared the expe- the next year or two I continued to rience of law school, it wasn’t enough invest, and eventually some of my to build deep relationships. Then in friends were interested in talking a 2006, I went to the Urbana Student little more deeply about Jesus. They Missions Convention and sought the were still not ready to go to church, face of God about my ministry call- although I invited them. And they ing. He led me to embrace who I am were not committed enough to the and find a way to use that to build idea of Jesus and his teachings to relationships with people who don’t wade through scripture to figure out know or follow him. Eventually, I what it meant for them. But a story started a non-profit organization about Jesus and great dessert? They with the thought that I could bring could do that! other people in as interns or employees. While fighting for justice in this Things I’ve Learned very unjust world, I’d have the oppor- along the Way tunity to live out and share my faith It was more than ten years ago that in relationship with them. I left my church-based ministry to go Shortly after law school I began into the world. It’s been a challenging a criminal defense practice and con- decade as I’ve tried to figure out how tinued my work with the nonprofit. to best impact the world around me. I soon found that I had many people Few resources are being produced in my life for whom I could pray and with an eye toward equipping lay to whom I could reach out. I’m an in- people to be ambassadors of Christ trovert and hate big groups, so many in their own worlds. I’ve made many days you’d find me at lunch with this mistakes along the way, but early on person or that one. Slowly, I built re- I committed to share what I’ve been lationships. I spent time talking to doing and learning so that others people and finding out what made will be resourced. To that end, here

480 EMQ October 2013 are some of the things I’ve learned on worship—a God who sends people this journey. to hell, or how God could allow evil 1. People’s barriers to faith are things to happen to good people. often more emotional than ratio- Although there may be a logical el- nal. For many years, the predomi- ement to these questions, the real nant way people made decisions was question is about who God is and based upon rationality. We thought how or why I should trust him. through things, and then we acted. Unfortunately, there are almost no When we made a commitment to resources available that help people marriage, we kept it, come what may, recognize and respond to another’s because that was our word. But cul- emotional barriers to faith. Wim ture has shifted, and the younger Rietkerk wrote If only I Could Believe a generations generally do not play by number of years ago, and it’s recently these rules. Instead, we fall in and out become available again. We desper- of love, and our loyalties shift accord- ately need more minds and resources ingly. We decide to do things because engaging with this type of barrier to we want to, and we avoid things be- faith. cause they don’t feel right. We have 2. It is essential that people

People who have emotional barriers to faith cannot be convinced logically to follow Jesus. They must meet Jesus and get to know him.

no problem holding two beliefs that meet and fall in love with Jesus if are logically mutually exclusive. Our they are truly going to surrender decisions are made with our guts in- their whole lives to him. stead of our heads. People who have emotional bar- This has enormous implications riers to faith cannot be convinced for how we invite people to follow logically to follow Jesus. And they’re Jesus. Although we have hundreds of not going to sign up to believe some- years’ worth of apologetics resources, thing about God just because you can my friends are not asking those ques- logically argue it to be true. Instead, tions anymore. And even if they do they must meet Jesus and get to know bring up logical questions like cre- him. They must learn to trust him. ation vs. evolution, often these are a There is an element of knowledge smokescreen for the deeper questions here, and we have the Gospels to il- really holding them back. With few lustrate who Jesus is. But for too long exceptions, my friends’ barriers to we have seen the Gospels as some- faith have been based upon things thing to be studied and picked apart like how they could like—let alone rather than an introduction to a liv-

EMQ October 2013 481 ing, breathing person. In order for tion of this. But there is little agree- my friends to become followers of ment about what to do about it. I’ve Jesus, they had to know him person- heard people say they’re just waiting ally. They had to interact with him for my generation to have kids so that in prayer. They had to ask him their they’ll want to come back to church. hard questions about why he does I’ve seen articles written about attract- things a certain way. ing these folks to church. But I be- One way that I chose to introduce lieve our only hope is to send people people to Jesus was to creatively share out, relationally and incarnationally, the stories behind seven important to the places where unchurched, non- dialogues he had. Taking background believing people are. The good news from commentaries and imagining is that we already have hundreds of the person’s emotional response to thousands of people there—in neigh- Jesus, I wrote the Encounters with Je- borhoods or jobs or communities. sus stories. They read like a testimony, The bad news is that we have not and they tell the story of meeting Je- equipped them to talk about faith as sus from the blind man’s or the wom- they build intentional relationships an at the well’s perspective. Similar with people around them. to the way you might share about a friend before you introduced some- In Closing one to her personally, these stories The Encounters with Jesus stories serve as an introduction to Jesus. But and a number of other evangelism they also take people one step further training resources are available for by inviting them to engage with him free at www.dawbarhouse.com. It at a relational level. is my deepest desire to be a catalyst I believe that the Encounters with to inspire many more discussions Jesus series is an effective tool. But it around emotional barriers to faith. I is just one tool. We need more to help am also committed to continuing to introduce different types of people to create and provide resources to reach Jesus relationally. our post-Christian culture. Will you 3. Regular people who live or join me? work in the world are your greatest assets for evangelism. As I’ve Anna Rapa practices studied the cultural shifts in our com- criminal defense law and munities and churches over the past actively ministers in her post-Christian market- decade, I’m more convinced now than place. She grew up as a ever that the future of God’s Church is third-culture kid and uses going to depend upon equipping and her cross-cultural skills to sending out lay people to share faith help the church bridge the in the context of their normal lives. generational divide. She is the author of Sec- The younger generations are not ond Story: Seeing What’s Not Being Said joining the church. There is no ques- and blogs regularly at annarapa.blogspot.com

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Embracing the Nations: The Calvary Story Sam Owusu

ide the subway or a bus in New York, Toronto, Van- couver, or any number of cities around the world and you will Rbe impressed by a cacophony of languages, all shades of skin color, and an array of cultural histories. Our world and our communities are rapidly changing.

Immigration has had a profound pel that they preached to their culture, effect on the complexion of our na- the Church lost its credibility. tion. It has not only guided our past, If we cannot be trusted on an is- but has set the course for the future. sue such as with whom we are willing There are very few communities free to share the body and blood of Jesus, from the touch of immigration, either why should our culture believe any- legal or illegal. This is our world. We thing else we have to say? are not of one kind, we are of many. When my wife and I first arrived in This multicultural phenomenon has Canada from Africa, we quickly real- become the norm. ized that there were four churches How the Church of Jesus Christ in Canada: the black, the white, the deals with the rapidity and the com- brown, and the yellow. Every Sun- plexity of this multicultural, post- day morning, Christians looked at modern ethos will tell the world the color of their skin and went to a whether or not it has reason to listen church to match it. Dr. Martin Luther to the message we proclaim. During King observed that the most segre- the civil rights struggle in the United gated gatherings in America are at our States, the Church in essence said to Sunday worship services. Unfortu- the culture, “Do as we say, not as we nately, this is still true today. To some do.” They said to the culture that it extent, King’s comment is a general was a moral imperative to integrate indictment against the Christian com- our schools, workplaces, and neigh- munity as a whole since Christ, the bourhoods, while simultaneously pre- Bible, and good theology, if properly serving the segregation that we prac- heeded, would move many churches tice in services of worship. By refusing toward becoming more multicultural. to embody the truth claims of the gos- My wife and I began to wonder how

484 EMQ October 2013 Photo courtesy Sam Owusu

people could work together but not Being a multicultural church comes worship together. with its own blessings and challenges. So in June 1992 we set out to birth There have been moments of extreme a church born out of the biblical and joy and fulfilment, but also times of theological conviction that God has pain and conflict when people of dif- made of one blood all nations of ferent racial, ethnic, and cultural back- men and women (Acts 17:26), draw- grounds have come together as a mul- ing them “from every tribe, language, ticultural church. nation, and race” (Rev. 5:9-10). Today, our church, Calvary Worship Centre, Blessings composes believers from over seventy- Let me list at least three blessings five nations worshiping God together we have experienced. First, being a in many tongues, but with one heart. multicultural church has offered

EMQ October 2013 485 us the opportunity to practice bib- requires the least amount of effort for lical love. It is easier to love people interaction, thereby enabling people who look and smell like us. But like to expend the least amount of cultural the parable of the Samaritan (Luke capital in order to get along. 10), Christ calls to love those differ- Third, we have had to deal with a ent than us. For example, Africans in lack of cultural competence. Many the congregation naturally find them- people do not understand human re- selves attracted to other Africans. To lations, especially across gender, racial, initially combat this, we set up “mul- ethnic, and social differences impact- ticultural cops” to ensure we were in- ing our world. Fourth, we have had tentionally relating to people different to affirm again and again the no- from us. tion that a multicultural church is Second, being a multicultural a melting pot in which all the unique church has helped us fulfill the features, styles, and behaviors of differ- Great Commission of reaching all ent cultural groups disappear so that nations with the gospel. Again, our we can achieve unity in diversity. This tendency is to reach out to people like is without a doubt one of the most dif- us. Acts 11:19 confirms this: “Now those ficult issues to deal with in building a who had been scattered by the persecu- multicultural church. The tendency is tion that broke out when Stephen was for the dominant indigenous group to killed traveled as far as Phoenicia, Cy- feel that the minority cultures should prus, and Antioch, spreading the word give up their cultural identity once they only among Jews.” We are now reach- become part of the congregation. But ing nations right in our backyard that this is not multicultural ministry. Mul- are otherwise closed to the gospel. ticulturalism is a dynamic process that Some are also going back to their native allows many cultures to maintain, em- homes with the gospel. Finally, being brace, and respect their cultural iden- a multicultural church has enriched tities or uniqueness while engaging our spiritual experiences. Different in constructive communication that cultures come with their own distinc- builds trust and fosters Christian love. tiveness such as prayer, worship, giving, having a passion for the lost, etc. Practical Steps to Being A Multicultural Church Challenges Let me share eight steps church We have had to overcome a num- leaders must keep at the forefront of ber of barriers as well. Let me list four. their minds and practice as they move First, we have had to constantly to become a truly authentic multicul- fight ethnocentrism. Every culture tural church. feels its worldview is superior to oth- First, we must be settled in our ers. We have taught our members that soul that this is God’s heart for the judging others based upon one’s cul- church. Transitioning into a multicul- ture creates an environment of accu- tural church is a daunting challenge. It sation and suspicion. Second, there can only be done if we have the will exists the desire for people to grav- to do it, inspired and sustained by the itate toward their own kind. This Holy Spirit. It is a risky undertaking,

486 EMQ October 2013 but it is also a biblical and theological “I observe that you are very religious imperative. We should not pursue it in all aspects” (Acts 17:22). We need simply because it is politically correct, to be observant as well. Look around because it is the latest theological fad, you. What kind of people do you see? or even because we are losing mem- Are they Hispanics, Asians, Indians, bership. We should do it because it is Africans, or other ethnic groups? Find the gospel. We are called to welcome out from your census office or local the world because it is God’s mandate Chamber of Commerce how many are for evangelism: “Go therefore and living in your community. Find out make disciples of all nations…” (Matt. what needs exist among them, wheth- 28:19). er or not they are growing in number, Second, we must prepare the and what trends are contemplated for church. We must be intentional in the future. teaching the biblical foundation for Fourth, reach out. Even while at- a multicultural church. The teach- titudes are being molded to conform ing must reflect upon the direction to biblical principles, the church can we plan to take in the future. Some be building bridges of love and con- knowledge about the struggle of the cern to their ethnic neighbors. This people of God in regards to embrac- includes, for example, programs such ing the nations in the Bible will be a English as a Second Language (ESL) great benefit. We must also provide classes or hosting a food bank. Love the church information outlining the will always find a way to build, even if pros and cons to being a multicul- cultural mistakes are made. tural church, and we must be diligent Fifth, be inclusive. This is reflect- to share the whole picture, especially ed in the way we assign responsibili- what we must give up. This is impor- ties, provide opportunities for minis- tant because even the most well inten- try, plan programs, and conduct board tioned among us takes for granted that and elders’ meetings. No one group as our relationship with other ethnic in this dynamic process should be people develops, it will do so on our allowed more privileges and oppor- terms. We must avoid this. Those of tunities than any other group. Main- other cultures do not need to become taining the balance is important. The like us, learn English, learn the rules of congregation needs to genuinely sup- baseball, and learn how to drive a car port and respect the different cultural and eat hamburgers. We must teach group’s needs and desires for sharing our people how to be culturally sensi- and experiencing within the comfort tive. True multicultural ministry must of their own boundaries. The leader- begin with the admission that each of ship of the church needs to keep their us is prejudiced. Hidden cultural as- antennae tuned to the concerns of the sumptions and biases, even latent rac- various cultural groups. The gift of dis- ism, are present within each of us. cernment is essential. Third, study your community. Sixth, leadership must be shared. The Apostle Paul was a careful observ- Our leaders should reflect the racial er. When he finally got up to preach diversity of the congregation (see Acts in Athens, he could authentically say, 13:1-2). Members of different racial

EMQ October 2013 487 Photo courtesy Sam Owusu groups desire to feel represented by factored into the worship. An inclu- the members of the church, especially sive worship service communicates to racial minorities who historically have visitors of different races that they and received a lack of respect. Any spirit- their culture are respected. ually-qualified person who is willing Finally, keep at it. Don’t give up. to serve should be given the opportun- There were a few times during the early ity to lead. The Body of Christ should stages of our church that I simply gave never concentrate power to one ethnic up. Trust is built on time and a good group since it can easily create dissen- track record. We need to accept the tion and mistrust. challenge of mission, rather than seek- Seven, the worship service should ing to withdraw or escape. The gospel be sensitive to the different cultural is our comfort and our strength; it is expressions and styles of worship and radical, and will demonstrate that it is provide an outlet for these (e.g., in the power of God to salvation to all the music, through people praying in who believe (Rom.1:16). their own language with translation, and in the preaching of scripture). For Moving Forward example, one ethnic group’s music Immigrants will continue to ar- can sound like noise to another. But rive, and our congregations will be God likes variety and enjoys it all. The challenged to respond in at least one music style of one ethnic or cultural of two ways: resist the trend and en- group must not be allowed to domin- gage in Christian cultural conflict, or ate; elements of other cultures must be extend the hand of fellowship and

488 EMQ October 2013 embrace our brothers and sisters from members together of one body. other cultures. We have chosen the lat- Every Christian looks forward to ter, so on a typical Sunday in our local the day when “every nation, tribe, church in Vancouver, people of differ- people, and language” (Rev.7:9) will ent ethnic backgrounds enjoy a won- stand before the throne of God. In derful and exciting experience. fact, it is not until the gospel has gone This experience reminds the church out to “the whole world as a testi- that our God is a multicultural God mony to all nations” (Matt. 24:14) who understands the languages of the that the end will come and the multi- multitudes all over the world. We may cultural feast will begin. The Church is have thought of God as siding with our incomplete until it reflects all the cul- cultural group and with our concerns tures and peoples Christ came to save. alone. But the diverse group in the The Father delights to see his Church sanctuary reminds us that our God is become “a church of prayer of all na- also active in other lands. People from tions” (Mark 11:17). different locales are gathered here for one reason—to express their adoration Dr. Sam Owusu (see photo below) is founder to God. When the service is finished and senior pastor of Calvary Worship Center, an international church comprised of seventy- and the people begin to exit the sanctu- five nations. Sam is a national and interna- ary, profound spiritual fellowship takes tional speaker on culture and change, and an place as people who have the same adjunct professor at Trinity Western University. God engage each other. We are amazed He is married to Rosemond; they have three at how wide and long and deep and children, Rosa, Martin, and Madelyn. high is the love of Christ that makes us

Photo courtesy Sam Owusu

EMQ October 2013 489 Excellence in Missions

Nurturing an Organizational Culture with a Developmental Bias Steve Hoke

eople are an organization’s most important resource. A commitment to people development must be a core P value, resulting in a culture that values the development of people as highly as accomplishing the organization’s mission. Unfortu- nately, many ministry organizations don’t seem to fully comprehend the impact of their organizational culture in creating an environment in which people thrive. This awareness is an essential prerequisite to leading with a developmental bias.

Many organizations appear to use ship, and inspirational leadership that people by devoting limited resources accomplishes its mission, and also to sufficiently developing them. So we develops its people so that they grow must ask ourselves: How do we refocus toward their divine potential of being our organizations to have a culture that and doing. (Note: Paul Stanley, former features a developmental bias? How can international vice-president of the Nav- organizations become better stewards of igators, has popularized this term.) their staff and leaders in their pursuit of Organizational culture is the ethos of kingdom ministry objectives? the place—the combined practices and Former CEO of World Venture, behaviors that grow out of the core val- Hans Finzel, describes the role of lead- ues and attitudes of the leaders. It’s the ers in creating the right leadership cul- “feel” of the place; it’s the difference be- ture: “Leaders are the main creators, tween a free-wheeling, entrepreneurial keepers and breeders of the organiza- organization that catalyzes innovative tional climate in their organizations… ministry and high loyalty and one in Leaders of an organization create the which members feel controlled, under- cultural values that are the trademark valued, used, and often abused. of the group…Leaders influence the Culture and leadership are two effectiveness of followers” (Finzel sides of the same coin in that leaders 1998). A developmentally-aware organi- first create cultures when they create zation is one that balances its concern groups and organizations. The bot- for task leadership, relational leader- tom line for leaders is that they must

490 EMQ October 2013 Best Practices from Missio Nexus become aware of their own organiza- that position (Clinton, 2009, 2).1 tional culture in which they work, or The symptoms help identify what it those cultures will manage them. means to lead from a task-oriented bias Leaders who influence an organiza- (the left of the continuum) or from a tion toward developmental awareness relational-oriented bias (the right end of help create its organizational culture the continuum). Both extremes have and lead with a developmental bias. their problems. At the left, people are It may help to think of organiza- being used, although the task may be tions along a continuum with high accomplished. At the right, people are task orientation on the left of the con- being developed, although the task is tinuum and high regard for people and not the only objective. We suggest that relational leadership on the right. (See a leader with a developmental bias chart on page 8.) Under each extreme leads from somewhere slightly to the are listed the behavioral symptoms of right of center.

Developmental Continuum for Evaluating Organizational Culture

Low interest High interest in task, but High interest in in developing recognizing the importance developing people; people; high of people development to lower interest in interest in task accomplish the task the task

Task comes first. Task/people People come first It is what really matters and why Probable ideal we exist as an location organization. Symptoms Symptoms 1. Major allocations of resources 1. Little or no budget for development for people development

2. Make major personnel decisions 2. Aware of people, their holistic based on organization's needs developmental needs, and their God-given potential 3. Not aware of people potential or of developmental needs of the individual 3. Very provacative about training (formal and non-formal) provided 4. Big back door—low retention in timely fashion; strong mentoring fabric woven into lifestyle

4. Open to new roles and career tracks; willing to sculpt roles to fit people; high retention. "Fit and flourish" mentality

EMQ October 2013 491 It is not difficult to observe cer- ship of the gifts of staff is just as im- tain generational tendencies in these portant as the stewardship of financial leadership orientations, depending and material resources. Creating high- upon the age of the leaders. Yet orga- trust, grace-filled environments where nizations, like people, cannot be put people feel safe to fail and succeed is into a single box or painted with the a leadership priority (see Thrall et al. same brush. And yet we must notice 1999 and Thrall et al 2004). the downside of moving to either ex- 2. Resource allocation for devel- treme. Task-oriented leaders often opment. Resources, both financial and miss and misuse their people, while human, are dedicated to the develop- leaders who err on the side of being ment of people. Decisions for their people-friendly often err on the ex- lives are made on the basis of biblical treme of not keeping a biblical min- developmental thinking—how can we istry goal clearly in mind. Without a best steward their lives? How do we best clear vision many people wander in steward the gifts of members in the con- self-absorbed concern about becom- text of body life relationships? Relation- ing community. al stewardship becomes a biblical pri- The latest research from the house ority. This will mean earmarking church movement reminds us that organizational and individual finan- biblical community is best lived out cial resources for education and de- when the group maintains a sense of velopment of staff, as well as finding apostolic focus. Task and people ori- and assigning the right staff into roles entation must find a creative, Spirit- that guide and support people-cen- led symbiosis. tered development. Note: When training and develop- The DNA of Developmental- ment functions or departments are ly-biased Organizations under the same organizational leader What are the core characteristics of as member care, the bulk of the re- a developmentally-aware organiza- sources invariably go to member care tion (i.e., one which has leaders who because they are urgent and pres- nurture the organizational culture ent. Training and development look and lead with a developmental bias)? to the future and are important, but How can a Christian organization seldom urgent. They can’t compete fulfill its biblical mandate to steward for resources in a “tyranny-of-the-ur- the people and their gifts in pursuit gent” mentality. The easiest solution of kingdom ministry? The follow- is to keep the training and developing seven characteristics define the ment function organically linked in growth-enhancing DNA of a develop- planning, staffing, and budgeting mental organization. with member care to maintain the critical symbiotic balance. People Priority 1. People development as a criti- People Development cal priority. See people development Perspectives as just as important as the tasks the or- 3. Lifetime perspective. Take a ganization is to accomplish. Steward- holistic, whole-life perspective on the

492 EMQ October 2013 development of each individual in Means to Enhance People the organization. Learn where he or Development she is in development, what is hap- 5. Learning posture. The orga- pening, what shaping is needed, and nization maintains and promotes a what developmental assignments learning posture. It encourages growth (with the appropriate support) will in every way—via formal and non-for- facilitate the person’s growth toward mal training models—and commits realized potential. Refocusing people funding to this end (budget, proactive to discover their ministry identity planning with each individual, study (clarify their spiritual gifts, personal leaves, training, Sabbaticals, and mod- values, calling, and ministry burden eling of a learning posture at all levels and passion) enables individuals to of leadership), without placing undue discover their role alignment. It is burden on the individual member. this perspective that leads organiza- Create organic, relational pathways in tions to track their staff and leaders which individuals and teams across a over a lifetime. It also encourages wide spectrum of diversity can pursue organizations to create an integrated growth and development in sync with offering of development enhanc- the Holy Spirit. ing “programs”, including designing 6. Relational empowerment. The growth-filled furloughs, providing organization utilizes coaching and study leaves and Sabbaticals, and mentoring to develop leaders by releas- structuring mid-career assessments in ing them to discover and accomplish times of life change, transition, and their God-given calling. This operates clarified ultimate contribution. best in environments of high trust 4. Future perfect thinking (see and safety—communities of grace, Davis 1987, 8)5 concerning indi- not those focused on control or per- viduals and divisions. What will formance. This kind of environment these people look like when they recognizes that mentoring is the ma- fully reach their potential? Plan jor means of developing middle and and coach/mentor individuals and upper-level leaders. Mentoring (pour- groups with an eye on the future—as ing in) and coaching (drawing out) is if it was true. Come alongside staff to practiced and modeled at all levels of empower them to become the people leadership. God created them to be. Create space Team leaders and supervisors must and time for giving developmental be equipped to serve as steward-lead- assignments to prepare younger and ers of the gifts of team members in emerging leaders for the decision- a context of relationships. They rely making and responsibility for the upon the biblical practice of “sober future. The Jesus model suggests that estimation” (Rom 12:1-3) to know we also make room for failure and their team members, and “equip and be willing to offer grace and second release” them to find their roles of op- chances when developmental chal- timum kingdom contribution based lenges don’t initially meet organiza- upon their spiritual gifts, calling, and tional expectations. passion (see Ford 2013, 219-232).

EMQ October 2013 493 Retention and Organizational become the priority of more Christian Flexibility leaders and organizations. 7. Open up new roles and career tracks. The organization is constantly Endnote 1. Clinton’s original article, “Leading opening new roles and developing in- with a Developmental Bias,” serves as the novative career tracks because it be- foundation for this revised and updated lieves that “ministry flows out of be- version for EMQ, with Clinton’s permis- ing.” And as people develop uniquely, sion to reflect more recent needs and they may not find roles that fit them developments within Christian mission perfectly. Roles must be adjusted to agencies. accommodate the growth and matu- References ration of the person. New roles must Clinton, J. Robert. 1996. “Leading with be created and “sculpted” to fit the a Developmental Bias.” Altadena, Calif.: developing people if the organization Barnabas Publishers. wants to keep them. Such organiza- Davis, Stanley M. 1987. Future Perfect. tions will retain more of their devel- Boston: Addison-Wesley. oped leaders instead of training them Finzel, Hans. 1998. “Creating the Right and supplying other organizations Leadership Culture.” In Leaders on Leader- ship: Wisdom, Advice and Encouragement on with these highly-qualified people. the Art of Leading God’s People. Ed. George When we talk to existing leaders— Barna, 261-280. Ventura, Calif.: Regal regardless of their generation—we Books. find that almost all are seeking devel- Ford, Paul R. 2013. Moving from I to We: opmentally-aware organizations. They Recovering from Biblical Vision for Steward- want to know if someone will take a ing the Church, 219-231. Colorado Springs, deep concern for their long-term ho- Colo.: NAVPress. Thrall, Bill, Bruce McNicol, and Ken listic growth and development. Will McElrath. 1999. The Ascent of a Leader. San someone take the time to get to know Francisco: Jossey-Bass. them so they can be stewarded in a Thrall, Bill, Bruce McNicol, and John context of relationships for maximum Lynch. 2004. TrueFaced. Colorado Springs, kingdom impact? Colo.: NAVPress. If current leaders are to recruit and retain emerging leaders, we must rec- Dr. Steve Hoke serves ognize the importance of leading with with Church Resource Min- istries (CRM), in the area a developmental bias. We do not say of leader development and this simply because the rising corps as a strategic life coach. He of leaders are expecting and demand- travels extensively to min- ing this, but because it is biblical. De- ister to missionaries, and veloping leaders was what Jesus was taught on the former Lead- about as he prepared the disciples for erLINK team, equipping missionaries in Af- the most strategic task of history. If rica, Europe, Latin America, and North Amer- ica. He is co-author with Bill Taylor of The God is in the business of developing Global Missions Handbook: Your Guide leaders, perhaps his priority should to Crosscultural Service (NAVPress, 2009).

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Featured in this issue: Faith Seeking Understanding: Faith Seeking Understanding: Essays in Memory of Paul Essays in Memory of Paul Brand and Ralph D. Winter Brand and Ralph D. Winter David Marshall, ed. David Marshall, ed. William Carey Li- The Gospel after Christendom: brary, 1605 E. Elizabeth Street, Pasade- New Voices, New Cultures, na, CA 91104, 229 pages,2012, $12.79. New Expressions Ryan K. Bolger, ed. —Reviewed by Robert L. Gallagher, The Insanity of God: A True director of the MA in Intercultural Stud- Story of Faith Resurrected ies program, and associate professor of Nik Ripkin, with Gregg Lewis intercultural studies at Wheaton College Making All Things New: Graduate School. God's Dream for Global Justice R. York Moore e live in an age when people Wwant short answers to hard Missiological Hermeneutics: questions. Fifty years ago, seekers of Biblical Interpretation for the Global Church truth asked questions such as: Is Chris- Shawn B. Redford tianity rational? Is there a God? Is the Bible true? And, do science and scripture Missional God, Missional Church: Hope for Re-Evangelizing the West agree? Nowadays, the questions are Ross Hastings very different: Why do I hurt? Why did my family break apart? Why is there so Searching for Heaven in the Real World: A Sociological much suffering in the world? Does your Discussion of Conversion belief transform lives? Does your religion in the Arab World help society, especially those who are mar- Kathryn Ann Kraft ginalized? And why should I trust you? Short-Term Mission: An Faith and intellectual investigation Ethnography of Christian Travel are often seen as an antithesis to one Narrative and Experience another. David Marshall’s Faith Seek- Brian M. Howell ing Understanding is a collection of Together in One Mission: seventeen essays (in four parts: Tutors, Pentecostal Cooperation in Christ in Culture, Christ in History, World Evangelization and Christ in Philosophy and Science) Arto Hämäläinen and Grant McClung, eds. that attempts to bring the faith and intellectual investigation together, and Western Christians in Global provide a salve to the contemporary Mission: What's the Role of irritating questions through a caval- the North American Church? Paul Borthwick cade of diverse and influential Chris- tian thinkers such as anthropologist Miriam Adeney, historian of science

496 EMQ October 2013 Allan Chapman, astronomer Guiller- The Gospel after mo Gonzalez, philosopher of religion Christendom: Alvin Plantinga, sociologist of religion New Voices, New Cultures, Rodney Stark, author and speaker New Expressions Philip Yancey, and Chinese social ac- Ryan K. Bolger, ed. Baker Academic, P.O. tivist Yuan Zhiming. Box 6278, Grand Rapids, MI 49516, 416 Motivated by the lives of Paul W. pages, 2012, $29.99. Brand—a British surgeon working in India who developed tendon trans- —Reviewed by Brian C. Hull, as- fer techniques for use in the hands of sistant professor of youth ministry, and those with leprosy (1914-2003)—and director of Christian Ministries Resource Ralph D. Winter—an American mis- Center at Asbury University. siologist best known as the advocate hat does the Church look like of outreach among unreached people in a multicultural, global, hy- groups (1924-2009), the contributing W brid world where the categories of the intellectuals probe the questions of past, the dualism of the West, and the our time from the unique stories of individuality of modernity no lon- their Christian faith. Some of the sto- ger apply? We are already aware that ries explore an understanding of the “business as usual” is not an option. world in relation to what the essayist Many people are ready to move past already believes, while other writers the deconstruction of the last decade seek to comprehend what they yearn and move on to exploring what new for. What is intriguing about the vol- expressions can look like in a post- ume is that it delivers particular speci- Christian world. As Eddie Gibbs notes ficity of each author’s Christian intel- in the Afterword in this book, the snap- lectual-faith journey with a wealth of shots offered here are exhilarating, en- insights in such a small space. Indeed, couraging, and at times discomforting this book is a fitting memorial to Paul because they are so different. Brand and Ralph Winter—two great The Gospel after Christendom pro- men of God in faith and reason. vides a well-rounded and diversely- voiced look at the new expressions of Check these titles: church in a post-Christendom global Brand, Paul and Philip Yancey. environment. This book is appropri- 1993. Pain: The Gift Nobody Wants. ate for the professor, denominational/ New York: HarperCollins. organizational leader, and active prac- Winter, Roberta H. 2011. I Will Do titioner. It contains chapters from a New Thing: The U.S. Center for World twenty-eight authors (all scholar- Mission and Beyond. Pasadena, Calif.: practitioners), and is broken down William Carey Library. into five parts. Part One focuses on the new expressions in seven different

EMQ October 2013 497 people groups/nations. Part Two is fo- The beauty of this book is that cused on six cultural themes (covering it gives an excellent overview of the areas from earth care to globalization prominent issues for the Church in a to consumerism) that the editor ini- post-Christendom world by both dis- tially developed out of his consulta- cussing the issues and providing pic- tion with seventy-six different leaders. tures of how some new expressions Part Three examines four Christian have been developed, adapted, and practices (worship, formation, mis- innovated to those issues. The stories sion, and leadership) interacting with provided here are unique and help the cultural themes. Part Four dives move the conversation about practices into eight “experiments”, revealing into some new areas. The book flows how new expressions are lived out remarkably well for the large number within a particular post-Christendom and diversity of authors and includes context. The last part shows how three sidebars which extend the conversa- different denominations from differ- tion across each chapter. ent parts of the world are attempt- In true postmodern fashion, the ing to make appropriate changes in book is rooted in and stays in the lo- these times. The book concludes with cal. It is therefore descriptive and not a chapter from the author, who at- prescriptive. This could prove frustrat- tempts to find a few common threads ing to some, but ultimately helps the amidst the voices. reader to understand the importance

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498 EMQ October 2013 that these new expectations place on The Insanity of God: knowing their neighbors. The conclu- A True Story of Faith Resurrected sion offers surprisingly little focus on missiology, even when it seems that Nik Ripkin, with Gregg Lewis, B & H missiology might have some helpful Publishing Group, One Lifeway Plaza, language and insights for the conver- Nashville, TN, 37234, 322 pages, 2012, sation. $14.99. While focusing so much on the lo- —Reviewed by Patrick Krayer, execu- cal, there is almost no discussion of tive director, Interserve USA. contextualization or the use of anthropological tools to better understand ew of us who grow up in the that local context. Nor is there any FWest and the developed East are discussion of the need for criteria for equipped to face the horror and scope identifying movements as Christian, of evil in the hard places of the world. which seems much needed in the di- How could it be otherwise? Even verse hybrid world in which we now though evil exists everywhere, our so- live. Despite these absences, the book cieties strive to maintain law and order is an important contribution to those and eliminate evil and injustice. These focused on where the Church is going efforts create stability. Without real- and how it might best get there. izing it, we take this inherent stability in our countries for granted. So, when

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EMQ October 2013 499 ShalomBrooklyn-Ad4EMQ101512NEW.indd 1 10/10/12 12:32 PM we offer ourselves to serve the Lord in gives a transparent portrait of himself places of conflict and persecution, we and his background; he shares difficul- are often poorly prepared emotionally ties, frustrations, and encouragements to cope with the enormity of suffering of working in Somalia. Through an that results from evil unleashed. engaging series of stories, we walk Nik Ripkin is one of the many with him through a tsunami of suffer- Christian workers who have been ing. He shows us why our presence is overwhelmed by the suffering they so important in such seemingly hope- encountered. Ripkin was traumatized less situations. People in crisis need by his six years of working with So- much more than food and shelter. malis who suffered enormously from They need to know they matter. Our the conflict in their country. Then, evil presence and our listening to their sto- attacked his own home. The Ripkins’ ries affirm their value. second son, Timothy, died from heart Immersed in grief over the death of failure after a severe asthma attack. their son, the Ripkins returned to the The Insanity of God is Ripkin’s intense- U.S. Once back, God met them and ly personal account of his journey to helped them arise from the ashes of find God and make sense out of the their grief. They decided to research seeming senselessness of this ocean of how God had helped others continue evil. strong in their faith, regardless of the In the first half of the book, Ripkin hardships of life.

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500 EMQ October 2013 Ripkin takes us with him as he con- for extended periods of time alongside ducts his research. We hear the sto- individuals and communities in the ries of living heroes of the faith who contexts of oppression and persecu- faithfully endured persecution. We tion. travel primarily through the ex-Soviet Union and China, yet he also includes Making All Things New: a number of snippets from the Mus- God’s Dream for Global Justice lim world. This book is valuable for every R. York Moore, Intervarsity Press, P.O. Christian, but especially for those Box 1400, Downers Grove, IL, 60515, working in difficult contexts, those 170 pages, 2012, $15.00. considering working in difficult con- —Reviewed by Lynn D. Shmidt, texts, and those caring for field work- DMiss, former mission practitioner in ers who suffer from primary or sec- southern Africa; associate professor at As- ondary trauma. It shows that God is bury University. able to carry those who humbly and obediently follow him through what- lobal justice. Modern-day slav- ever situations they face. What the Gery. Human trafficking. These are book lacks is a seasoned perspective some of the hot buttons today that of suffering and its impact. This lack sway the emotions of multitudes of is discernable by those who have lived university students and young people.

EMQ October 2013 501 We have heard the reports that make of God” (p. 17). Before the realization us aware of millions caught in the of God’s great kingdom, evil will be webs of evil, and we have listened to judged and justice will be established the speakers who move us to passion- in the earth. ate concern. What we have lacked is a Moore places the likeness of “Jesus clear biblical call for social justice that at war” (in Revelation) in contrast to demonstrates how justice for the op- the way Jesus is often portrayed as the pressed and judgment of the oppres- bearer of mercy and forgiveness (in sor are also encompassed in the good the Gospels). Jesus is at war against news. injustice, and therefore judges those R. York Moore convincingly lays who oppress others. Jesus is for those out the story of God in a way that who suffer in order to establish justice takes a fresh look at God waging war among them. There can be no justice on the earth. Recognizing that God’s without judgment. This likeness of dream for the earth is a beautiful Jesus enables us to see that God’s ul- dream—a time and place of security, timate intentions are to put a stop to peace, and joy, how is one to reconcile human traffickers, enslavers, and all God’s dream with the nightmare of structures of injustice. However, our reality—a world of despair, uncertain- tendency is to associate the end of in- ty, and want? Moore asserts that “the justices with the end times, when Jesus world we now live in is not the dream comes to fully restore and renew the

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502 EMQ October 2013 heavens and the earth, and to dimin- news to the poor, to proclaim freedom ish God’s intent to confront injustice for prisoners…” (Luke 4:16-21). The in the world today. second statement is found in the last From the moment I read the sub- chapter: “When we join God in mak- title, “God’s Dream for Global Justice,” ing all things new, we are participat- I was hoping to find more than a de- ing with God in the end-time work of pendable biblical exposition of escha- Christ. Christian mission is nothing tology. I have already read most of the less than an eschatological act…” (p. end time tomes of the 1980s-1990s, 155). Through Moore’s timely words, which did little more than offer Chris- eschatology takes on a more compel- tians a reprieve by suggesting a rapture ling meaning for mission. to escape the ravages of evil. In his last three chapters, Moore gives one of the Check these titles: best pragmatic justifications for study- Glasser, Arthur F. et al. 2003. An- ing eschatology—that through one’s nouncing the Kingdom: The Story of God’s actions, one might join God in his Mission in the Bible. Grand Rapids, Mich.: mission of changing the world. Baker Academic. Two statements capture the essence Willard, Dallas. 1998. The Divine of God’s struggle for justice. The first Conspiracy: Rediscovering Our Hidden Life is what Moore calls the mission state- in God. New York: Harper Collins Pub- lishers. ment of God’s2013_ConnectMe.pdf dream: “Proclaim 2 10/4/2012 good 2:44:04 PM

EMQ October 2013 503 Missiological Hermeneutics: Western Europe, it could have become Biblical Interpretation extinct after the loss of Christian cradle for the Global Church lands to Islam in the Middle Ages. The cross-cultural transmission of the gos- Shawn B. Redford. Pickwick Publications, pel has thus been the very means of th 199 W. 8 Ave., Suite 3, Eugene, OR Christianity’s survival. 9740, 363 pages, 2012, $42.00. Even so, according to Shawn Red- —Reviewed by George F. Pickens, pro- ford, cross-cultural missions have the fessor of theology and missions at Messiah ability to impact the Church more College. deeply than her mere preservation. Indeed, he argues that intercultural in- onventional missiology argues teractions have the potential to enrich Cthat the missionary movement in and revitalize biblical interpretation. Christian history has saved the faith Redford examines the accounts of sev- from extinction. If the first Jewish eral biblical characters to demonstrate Christians had failed to take the gospel how greater clarity about the purposes to the Gentiles, then the way of Jesus of God resulted from cross-cultural ex- might well have disappeared after the periences: “(M)issionary experience in destruction of the temple in the first the midst (sic) of other cultures pro- century. Likewise, had Christianity not vides one of the strongest hermeneu- spread among the barbarian peoples of tical lenses for biblical interpretation,

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504 EMQ October 2013 because this type of missionary activ- coming more anxious about her global ity so closely matches the practice and differences, Redford’s work is a rare and setting of many biblical writers” (p. much-needed example of how global 232). Specifically, the opportunity to Christian diversity can actually enrich identify and limit biases, the ability to and revitalize the Church. His presen- draw upon the insight of local Chris- tation is also a necessary reminder of tian communities, and the working of the essential missiological nature of the Holy Spirit through the spiritual the Christian scriptures. Even though disciplines are identified as possible Redford underestimates the linger- hermeneutical tools that emerge from ing power of his own biases, he is to missionary contexts. be commended for his thorough and Redford organizes his presentation fresh presentation. Unfortunately, the into six chapters, moving from a valu- volume suffers from poor editing. Per- able review of the recent literature of haps the most valuable part is the first missiological hermeneutics, to a missio- case study, which examines polygamy logical critique of biblical hermeneutics, in its biblical and cultural contexts. and finally to the presentation of two This is the most comprehensive, bib- case studies in which he illustrates his lical, and objective study of polygamy methods and their products for greater I know. I wish it had been available faithfulness in biblical interpretation. when I served in Africa, and it deserves At a time when the Church is be- to be published as a separate volume.

EMQ October 2013 505 Missional God, “… hope for the re-evangelization of Missional Church: the West in the twenty-first century by Hope for Re-Evangelizing the West promoting the concept that mission is participation of the church and its Ross Hastings. Intervarsity Press, P.O. members in the missional God” (p. Box 1400, Downers Grove, IL 60515- 16). Or, in the reverse, the witness 1426, 355 pages, 2012, $24.00. of the Church is suffering because it —Reviewed by JR Rozko, director of is not sufficiently derived from our operations & advancement at Missio Al- understanding of God, which suffers liance. because we fail to see and appreciate God’s missional nature. astings gets it. The West is a mis- John 20:19-23 serves as the text Hsion field! But he also gets some- around which the entire book is orga- thing that seems to lie beyond the gaze nized: or grasp of many who offer proposals for helping the Church to navigate its On the evening of that first day of the increasingly post-Christendom con- week, when the disciples were together, text—namely, that the problems we with the doors locked for fear of the Jewish face are, at the root, not simply prag- leaders, Jesus came and stood among them matic or methodological, but systemic and said, “Peace be with you!”After he said this, he showed them his hands and side. and theological. Thus, this book offers The disciples were overjoyed when they saw the Lord. Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”And with that he breathed on them and said, “Receive the Holy Spirit. If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.

Jesus’ words of peace serve to make shalom the central concept of the theology of the Church for which Hast- ings argues. Chapters 5-8 deal with discovering shalom and 9-12 with dis- seminating shalom. In chapters 1-4, which are vital to the book, the author explores what it might mean for the Church to distinguish between its inculturation—the process whereby communication is adapted to features of a host culture, and its enculturation—whereby the Church takes on the norms and values of a host culture in order to find acceptance (p. 38). Chapter four is the theological backbone of the entire book in which,

506 EMQ October 2013 drawing heavily on the work of Karl —Reviewed by Tim Green, who has Barth, Hastings propounds a mis- thirty years’ ministry experience among sional vision of the Trinity. The sub- Muslims and is researching issues of sequent sections of the book are, in identity faced by believers from a Muslim many respects, masterful explorations background. in the application of robust Trinitar- growing numbers of Muslim peo- ian theology to the structure, life, and ple worldwide are turning to Jesus mission of the local church. A and joining his community. This pro- While Hastings perhaps stretches cess may sound simple, but instead it the pericope noted above a bit thin, is fraught with complications. How his theology and ecclesiology are will these individuals define their new compelling. By his own omission, the identity in relation to their new and old book is not meant to offer a singular religious circles? Which community of model for the Church, but is “a book Christ’s followers will they join in their to build models on” (p. 36). To those local context? And who gets to decide? looking merely to grow their church Much has been written by op- or combat its increasing cultural mar- ponents and proponents of Insider ginalization, this book will be of no Movements on how these believ- value. However, to local church pas- ers “should” answer such questions. tors or denominational and network Less attention has been paid to how leaders who intuitively understand they actually perceive their ongoing that the Church in the West has lost dilemmas of identity and commu- touch with her theological moorings nity. “Searching for heaven in the real to the missional character and life of world,” these believers find no quick- God, this will be a welcome resource. fix solutions. Yet, as Kathryn Kraft reveals in her book, they offer insights Check these titles: and perspectives which missiologists Fitch, David E., and Geoff Holsclaw. would be wise to heed. 2013. Prodigal Christianity: Ten Sign- Kraft’s book makes a fresh contri- posts into the Missional Frontier. San bution to this topic for two reasons. Francisco: Jossey-Bass. First, it starts from the vantage point of Stone, Bryan P. 2007. Evangelism af- believers from a Muslim background ter Christendom: The Theology and Prac- rather than from missiological theory. tice of Christian Witness. Grand Rapids, Second, it makes connections with Mich.: Brazos Press. the secular, academic world, where conversion from Islam has been re- Searching for Heaven searched much less than conversion in the Real World: to Islam. Kraft seeks to “de-sensation- A Sociological Discussion of alise the phenomenon of conversion Conversion in the Arab World out of Islam to a Christian faith” and Kathryn Ann Kraft. Regnum Books In- to allow this discussion to enter main- ternational, Oxford Centre for Mission stream academic awareness. Studies, Woodstock Road, Oxford, OX2 For her PhD in the department of 6HR, UK, pp. 142, 2012, $20.00. sociology in a British university, Kraft

EMQ October 2013 507 had conducted interviews with thirty- Short-Term Mission: three Christian converts from Islam in An Ethnography of Christian Lebanon and Egypt (incidentally, in Travel Narrative and Experience academic discourse, the word “con- Brian M. Howell, IVP Academic, P.O. vert” is a neutral, not a negative, la- Box 1400, Downers Grove, IL, 60515, bel). Searching for Heaven in the Real pp. 236, 2012, $20.00. World is based on her doctoral disser- tation and reflects its structure, but is —Reviewed by Sarita D. Gallagher, written in a concise and very readable assistant professor of religion at George way. Kraft writes with fluent ease, inter- Fox University. weaving sociological theory with inter- view material on topics including com- n recent years, short-term mission munity, identity, apostasy, family, and I(STM) has been a topic that has si- the second generation. multaneously drawn sharp criticism This book helps the reader not only and devoted praise. In Short-Term Mis- to grapple with the issues, but also to sion, Brian M. Howell steps back from feel the pain and ambiguity of actual the escalating debate and approaches Arab believers in their “real world”. the subject from an entirely fresh Compressed into the final three pages angle, anthropology. As a social sci- is a depth of penetrating psychologi- entist, he explores the common nar- cal insight into converts’ identity stress, ratives that have long surrounded the their expectations and disappoint- STM experience. Noting “how regu- ments with the Christian community, larized the language used to describe and their nostalgia at times for Muslim these experiences has become,” How- culture and community. Yet, to retreat ell “began to ask [himself]…how the into a convert-only group can become narratives of STM had come to take cliquish. Converts desire guidance up such a predictable and seemingly from mentors in their new faith, but powerful form in contemporary Chris- also need space to make their own de- tianity” (p. 19). With this desire to ex- cisions. amine the dynamics and contours of This book is unusual and impor- the Christian travel narrative, Howell tant. Without being the last word on presents an insightful exploration of the subject, it offers fresh findings the personal and shared motivations, and stimulating pointers to further expectations, goals, and potential fu- research. It provides less biographical ture of the STM experience. detail on interviewees than a reader The text is divided into four sec- might like (a decision made to preserve tions: Introducing Narratives, The His- their anonymity), and fewer verbatim tory of a Narrative, Traveling Narra- quotes (since use of a digital recorder tives, and The Future of the Narrative. was considered intrusive). But these In Part One, “short-term mission” is are minor points, and overall Kraft defined and discussed in light of the succeeds in her aim of allowing us to overlapping concepts of pilgrimage hear the voices of Arabs from a Muslim and tourism. Part Two focuses on the background who have chosen to fol- historical development of STM as it ex- low Jesus Christ. pands beyond its agency-based origin

508 EMQ October 2013 to an increasingly church-based and church leaders and members, scholars youth-focused enterprise. Part Three and students, and others interested in introduces the primary ethnographic the development, impact, and future of study, a Central Wheaton Church STM STM. trip. The chapters within this section document the repeated influence of Check these titles: the STM meta-narrative as participants Aeschliman, Gordon. 1992. Short- prepare, experience, and re-narrate Term Mission Handbook: A Comprehen- their STM trip. In the final section, sive Guide for Participants and Leaders. The Future of the Narrative, the po- Evanston, Ill.: Berry Publishing Services. tential missiological and theological Livermore, David. 2006. Serving implications of the author’s research with Eyes Wide Open: Doing Short- is presented. Term Missions with Cultural Intelligence. Through this ethnographic study, Grand Rapids, Mich.: Baker Books. Howell succeeds in identifying the considerable role of the shared STM Together in One Mission: meta-narrative in shaping partici- Pentecostal Cooperation in pants’ expectations, goals, and experi- World Evangelization ences while abroad. While this alone is noteworthy, the implications of How- Arto Hämäläinen and Grant McClung, ell’s research provide the text’s greatest eds. Pathway Press, 1080 Montgomery contribution to missiology. By iden- Avenue, Cleveland, TN 37311, 337 pag- tifying STM as a cultural practice, the es,2012, $19.95. author changes the way in which STM —Reviewed by Robert L. Gallagher, trips are perceived and understood. director of the MA in Intercultural Stud- Howell further suggests that while the ies program, and associate professor of thinking and language associated with intercultural studies at Wheaton College STM is important, “to imagine STM as Graduate School. a different sort of cultural process… we must imagine structural and insti- entecostal global mission has truly tutional change” (p. 198). The author Pcome of age. In Together in One Mis- thus concludes that it is only through sion: Pentecostal Cooperation in World cultural change that reform can take Evangelization, Arto Hämäläinen, chair place “in light of the larger economic, of the World Missions Commission of institutional and cultural context of the Pentecostal World Fellowship, and [one’s] travel narrative” (p. 198). Grant McClung, president of Missions Well-researched, engaging, and in- Resource Group, have provided a rich sightful, Short-Term Mission is an es- panorama of theological and mis- sential resource for STM leaders and siological reflections from Pentecostal participants alike. Filled with thought- leaders of the largest and fastest-grow- provoking case studies and narratives, ing global Christian movement in hu- the conclusions of Howell’s research man history. have the potential to significantly After one hundred years, Pentecos- redirect the conversation surround- tal communities around the world are ing STM. As such, this text is ideal for not only demonstrating their faith by

EMQ October 2013 509 expressive worship, involvement of American Church historian Mark Noll lay ministry, and aggressive proclama- asserts that simply by sheer numbers, tion, but also have an integrated gos- the twenty-first century will belong to pel of evangelism and social action the Pentecostals, not only in religious that is transforming communities so- dimensions, but also in economics, cially and politically. All this is occur- politics, social endeavors, and the sci- ring not in isolation from one another ences. As Tetsunao Yamamori, former or the wider Christian movement, but international director of the Lausanne via crossing national borders and tran- Committee for World Evangelization, scending denominational boundaries. affirmed in his foreword: “It is vital Part One of the volume covers a for the evangelical Great Commission variety of issues such as the relation- community and broader Christian ship between evangelicals and Pen- movement to widen their embrace of tecostals, unreached people groups, global Pentecostalism—the new face partnership in mission, and the un- of global Christian mission” (p. 21). finished task of world evangelization. The book is a testimony to the vi- Part Two supports this with studies of sion and passion for missions among different perspectives of Pentecostal a broad spectrum of Pentecostal schol- cooperation in world evangelization, ars and reflective practitioners, as well church planting, education, training, as a description of a yearning for col- and evangelism. These provide practi- laboration and unity among a variety cal strategies of mission from Africa, of Pentecostal denominations around Asia, and Australasia to Europe and the world. It is both inspiring and Latin America. Part Three of the book challenging to the followers of Jesus to includes personal reflections and pro- work together in embracing new paths jections of key leaders such as Tim of the Spirit in reaching the nations Stafford and Ingolf Ellssel. for Christ and his kingdom. The aim of the editors is to encourage a genuine growing cooperative Western Christians partnership and unity of missional in Global Mission: purpose between the Pentecostal, What’s the Role of the North Charismatic, evangelical, and funda- American Church? mental Christian communities. They also dispel one of the strongest criti- Paul Borthwick. InterVarsity Press, P.O. cisms against Pentecostalism—that of Box 1400, Downers Grove, IL, 209 pages, being divided and combative. Together 2012, $15.00. in One Mission replaces shallow stereo- —Reviewed by Paul W. Shea, associate types of global Pentecostals with an professor of missions at Houghton Col- informed awareness of a grand world- lege; formerly in discipleship and theo- wide army of Spirit-empowered believ- logical education with Global Partners in ers moving forward to the drumbeat of West Africa. the redemptive mission of Christ. Philip Jenkins anticipates that by had my first glance at Western Chris- 2050 there will be one billion Pen- Itians in Global Mission when it be- tecostals/Charismatics in the world. came available in December 2012,

510 EMQ October 2013 and immediately rush-ordered it as a cussion. Additionally, each chapter of supplemental text for a January 2013 the book concludes with very useable undergraduate class in Contempo- questions and next steps. rary Missions. On further study, it ad- Part Two focuses on the qualities vanced to “required reading” for my and actions needed for North Ameri- local church mission committee col- cans to engage in effective global mis- leagues and pastors. Then, after discussion. We need theological grounding, sions with several missionary friends, and although brief, a biblical overview it obviously qualified as a must-read sharpens our possibly narrowed and for mission candidates—well, actually dulled understanding of God’s view- for veteran missionaries as well. Every- point on mission. Then, with frank- one involved in global mission ought ness, clarity, and balance, Borthwick to digest and discuss this timely book! reveals the heart of his message on Many voices have been heard dur- humility, reciprocity, sacrifice, partner- ing the late twentieth-century shift in ship, listening, and unity. The final the center of gravity of global Chris- two chapters offer extremely practical, tianity. Why should Paul Borthwick, specific, and personal suggestions and a North American, demand atten- resources for engaging in mission. tion? He knows the North American Throughout the book, Borthwick’s Church well and has witnessed and strengths emerge: He offers a non- participated in mission outreach from Western perspective, leaning heav- the West for the past forty years. The ily on Majority World voices, such as truth is that mainstream attitudes and Nairobi pastor Oscar Muriu and oth- understanding in the Western Church ers. He relates firsthand experiences have shifted little. For all the talk of from his years of global partnerships partnership with the Majority Church in ministry. He frequently refers to and unity in the Body of Christ, many a broad array of late twentieth and from the West still operate with supe- twenty-first-century missiological riority, power, surprising ignorance, writers with informative notes and and even arrogance. This book is a reading list at the conclusion. Pro- good, fresh medicine for what ails us. fessors and students of missions will Western Christians in Global Mis- find this a supportive companion to sion opens in Part One with helpful other readings. He remains frank, yet updates on the state of the world, humble, and positive from start to fin- the North American Church, and the ish. The wider this book circulates in Majority World Church. This section schools, churches, and mission agen- could be vulnerable to a short lifes- cies, the better for the advancement of pan, since things change so rapidly, the good news in this century. but the series of “greats” (great transition, great divides, great commis- Check these titles: sion, great compassion, and more…) Elmer, Duane. 2006. Cross-Cultural are timely descriptions of theological, Servanthood. Downers Grove, Ill.: Inter- demographic, economic, and even Varsity Press. environmental concerns that are very Escobar, Samuel. 2003. The New Global suitable for healthy debate and dis- Mission. Downers Grove, Ill.: IVP Academic.

EMQ October 2013 511 classifieds

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