Mormon Missionaries and Missions

I saw them, white shirts, black ties, black nametags and back packs, on my left as I walked through the park for my evening exercise.  I didn’t think much about them until I heard them call after me as I was going down the hill.

“Hi,” the very early 20’s something redhead said to me, sticking out to shake my hand, “I’m Elder Brown and this is Elder Jones.”

“You look awfully young to be an elder,” I replied as I noticed this kid didn’t even have peach fuzz on his face. 

“Yeah, well, that’s just our title,” he admitted.

For the next twenty minutes I indulged them as we exchanged our pedigrees.  One of them was from Utah (big surprise) the other from Washington.  Elder Brown had been in the area for about six months; Elder Jones was new, but was sent to the area to work with the Hispanics in the area as he was given an intensive Spanish class before his assignment. 

I told them that I, too, was a missionary, a Baptist, who worked with evangelical colleges and seminaries around the world.  I asked them if they knew what an evangelical was and they said, no, they never heard the term before.  I also told them that I had a friend in college who use to be a Reformed LDS.  Though the RLDS church broke from the Utah Mormons 150 years ago, these kids have never heard of them. Strange, I thought.

Our meeting was cordial.  I actually liked these young men, but had no desire to engage in a theological discussion.  As I started to leave Elder Brown said that if I had any questions about their church they would be happy to talk with me.  I politely declined and continued on my way.

What struck me about my conversations with these two adolescent “elders,” was how similar they were with most evangelical missionaries I teach around the world.  I knew a whole lot more about the LDS than they knew about me or my faith.  They, like so many zealots, have an agenda to deliver their message, follow their talking points, refute common arguments, but have no clue, or interest, about those they talk to.  

In my class I spend considerable time on epistemology, i.e., the science of knowledge – How do you know what you know and how do you know what you know is right?  If LDS missionaries are successful in gaining converts it’s because they capitalize on the ignorance of cultural Catholics, Baptists or any other person who has a cultural faith.  These two young men are truly cultural Mormons.  They believe what they believe, not because they are convinced, but because it’s all they have ever known. 

As I continued my walk I thought, again, of the words of our Lord, who said that in the last day He will tell many, “I never knew you,” even though they said they worked on His behalf (Matthew 7: 21-23).  God deliver me, and those I teach, from serving Him through my own cultural blindness.  May I be convinced, not because of a cultural bias, but through the constant challenge of knowing what I know through intellectual and spiritual growth.  

Third Culture Kids

They are sometimes called TCKs, which means Third Culture Kids. They are children who grow up in a different country than the place of their citizenship…fully, though not complete Americans, but certainly not the place of their residence, though they identify strongly to that cultural environment. Placed in “no-mans-land,” they create a type of third culture, their own, among their peers.

I have been reminded these past two months of this unique group of kids as my grandchildren and daughter from Senegal have been staying with us this summer. It’s been deja vu as I see the 6 and 3-year-old play and my mind goes back in time to our two daughters who grew up in Kenya. TCK’s now raising TCKs. What goes around comes around, as the old saying goes.



Missions is so much more than just unreached people groups, the study of culture, national leadership, raising support – the “X’s” and “O’s” or scorecard of ministry. Missions is also about having a decent place to live, how best to educate your kids, staying in touch with family back home; attached but not obsessed with parents, friends and siblings we leave behind. Living overseas for an extended period of time is not like short-term missions where the most crucial thing in their lives is do they have enough snack food to carry them through their 14 day excursion. Missions is about being uprooted, displaced and forever a “foreigner.” Even twenty years after the kids grow up and no longer under the protection of their parents, TCKs, in some ways, continue to define their identity.

As my TCK and her TCKs get ready to return to Africa I have a better appreciation for my parents who had to go through the emotional rollercoaster of the high’s of seeing your children get off the airplane to the low’s of saying goodbye to them at the gate. What’s unique about missionaries is that, though separation is still difficult, it is a part of our lives – it comes with the territory of serving Christ overseas. And, in the broader sense, aren’t all of God’s kids TCKs? Not really a citizen here, not yet a citizen there. Our existence is merely a pilgrimage until time is no more. Then, finally, we will be home, all His TCKs.

Kenya Missionary Training

Training Kenya missionaries for cross-cultural work was very successful. To review the report and links for more video clips, CLICK HERE.

Ethno-Theology: A Response

In response to a recent blog on “ethno-theology,” one reader suggested I give an example of the difference between theologies born out of a different cultural context than of the West. While I am happy to do so in the limited space of this venue, I start off by saying that I do not consider myself an expert in this field and there are varied opinions on the subject. Nevertheless, I am happy to give a short-overview of the topic.

In 1991 I attended a conference in Riga, Latvia. This conference was for pastors throughout the former Soviet Union, which broke apart just a little over a year earlier. One of the pastors that spoke was a Russian ethnic Hungarian who spoke of the persecution on his people for decades under the brutal hands of the Communist government. His text was 2 Kings 5. This is the story of Naaman the leper and how he was brought to Elisha for healing through a slave girl from Israel. Most sermons I had heard from this passage dealt with how leprosy is a type of sin and that the river of Jordon, where Elisha had told Naaman dip seven times, was a type of salvation (an act of obedience of accepting grace through faith). However, this pastor, whose people suffered not only slavery but also death at the hands of their Russian masters, interpreted this passage differently - much differently than a Westerner might. He said this,

“For many years we were under bondage. We now have freedom. Our former masters are dying, what shall we do? In retribution of how they persecuted us shall we just let them die and say may the God of heaven judge you for your atrocities? Or shall we, like the servant girl tell our former masters about the One who can save them? Shall we, the Church of the former Soviet Union, show grace or revenge?”

As I listened to this pastor’s message, the people gathered were weeping as they, too, had suffered much for their faith under their Communist masters. I thought then that only someone under such a context of oppression could possibly interpret the Scriptures in such fashion.

The principles of Scripture are universal, which transcends borders, ethnicity, time and space. However, it is through the context in which man lives how those principles will be applied, or even realized.

Kenyan theologian John Mbiti writes,

“Theology should strain its neck to see beyond the horizons of our traditional structures, beyond the comforts of our ready-made methodologies of theologizing; it should be with the Church where it is, rubbing shoulders with human beings whose condition, outlook, concerns, and world views are not those with which we are familiar.”

“The African theologian who has experienced the agonies of having a burning appetite but nothing to eat will surely theologize differently on the theme of food from the American theologian who knows the discomfort of having a plate full of steak but no appetite.”

Africa Theological Seminary

I have been in Kitale, Kenya two weeks teaching "Introduction to Missions," and "Cross-Cultural Studies." Some of my students are missionaries working in the Sudan. It's like being home as we lived here 14 years.

Call for Ethno-theologians

The first day of our classes in Kenya this past week produced an interesting discussion and thought. I made the statement that one of the real needs of Kenya, as indeed of every nation and region, is for ethno-theologians. The comment was made in the context that all theology is biased and, because much of the church throughout the world is still dominated by western theologians, much of our theology is produced with a western biased interpretation. My appeal was that Kenya and Christians from other nations be more engaged in developing theology from their own ethnic perspective and worldview.

From the back of the classroom a woman, who is not only a student but also a teacher in the public school, made this statement. “Perhaps one reason Africans do not have more theologians is because of western missionaries.” I conceded, that in the climate of colonialism and post-colonialism and among some missionaries and mission agencies today, the promotion of national theologians has been slow if non-existent. My knowledge of what seminaries are doing throughout the world in promoting national theologians is limited, nevertheless, I am assuming there are noted national theologians from Africa, Latin America and sending countries like Korea and Philippines. But when I asked my class if they knew of any Kenyan theologian the only name that came up was John Mbitii.

On further reflection of the classroom discussion I had an emotional knee-jerk reaction to the comment that “it’s the missionaries fault,” that there are not more Kenyan theologians. One of the easiest things to do is to blame the ills of the world on the western missionary and, in some parts of the world, just about all the evils of the world can be traced to our short-comings. There was a time when it was fashionable in mission classes to beat up on our early missionary fathers, and gathering from the comments in the classroom it’s still a popular past time.

The day before the class I was reading a brief biography of a Ghanaian theologian by the name of Carl Christian Reindorf (why he took on such a western name I don’t know). Reindorf lived between 1834 and 1917 and worked with the Basal Mission in Ghana until he died at the age of 83. In relation to my classroom discussion I thought of how that there were some African Christians who did make their mark in mission history, though they are not well known. In the brief account I read on Reindorf’s life I learned that he was sanctioned by the Basal Mission for his radical practices (using a drum in church services) three months before his death; another example of colonial heavy-handedness.

Through the reading and the discussion in the classroom I realize that the history of missions is a mixed bad. The truth is that, while western missionaries were and still are obstacles to growth and national leadership, not all that they/we did was wrong and because of their/our efforts the Gospel has made some remarkable accomplishments. Like all lessons of history, we should continue to take to heart our failings and strive not to repeat the mistakes of the past while at the same time recognize God’s work through history for His honor and glory.

Maintaining Momentum

The other day in reading one of Ravi Zechariah’s books he presented a thought on maintaining spiritual growth. Maintenance and growth almost seems a contradiction of terms. His analogy was that of a person trying to lose weight, a subject I can relate to very well as I’ve been fighting the battle of he bulge since I was a kid.

As a dieter we all have a goal…a weight we hope to attain. The problem with so many dieters’, me included, is that after we reach a certain goal if we are not diligent in maintaining, in a short period of time, we will put back on all the weight we lost. The endless cycle of weight loss and gain is wearisome. It’s truly euphoric to attain a weight loss goal, but it takes constant vigilance to maintain that victory. In fact, in some ways it takes more discipline to maintain that which we have attained and, through diligence, the discipline of maintenance in reality leads to growth, not in terms of pounds or kilos, but growth in discipline and life style habits.

There are many things that fall into this category of maintenance for growth. One example is learning language. I quickly learned the basics of Swahili. It’s a temptation of all cross-cultural workers to learn “just enough” to get by. By attaining basic communication, too many missionaries stop learning new vocabulary and grammar. I have a friend in Kenya whose Swahili is as bad today as it was 30 years ago. Yes, he can communicate, but to listen to him speak is torture. The nationals who know him well can figure out what he’s saying, but even they wonder why he is still butchering the language.

On a spiritual level, we all know that we will never attain complete and total understanding of God or His Word. I’ve been a Christian for over 50 years, but having seniority in the faith doesn’t mean I’m automatically a spiritually mature person. Only through a lifetime habit of prayer and study of His Word will I maintain my spiritual journey and through that maintenance I grow. Conversely, if I don’t maintain my spirituality I will digress into sinful and destructive behavior. Perhaps that is what the Apostle Paul means when he writes, “Work out your own salvation.”

Whether it’s a weight level, our relationship with family and friends, learning a language or striving to live in a way that is Christ honoring, we must realize we never attain, but we can succeed if we actively maintain.

Michael Jackson and Anthropolatry

“Mobs torched buses and cars…stoned police on the streets ahead of the funeral. At least two people were killed before his burial. One was a man who was shot by police after their bus came under attack as people raged about not having a last opportunity to see [his body]...Dozens of mourners and police were hurt.”

No, this is not a headline of a Michael Jackson funeral service, as I write this blog one day before his memorial service. That was a news story about an Indian film star by the name of Rajkumar three years ago. This past week, hearing about MJ’s death and the 24 hour non-stop news obsession about his life and death and the live broadcast of his memorial tomorrow, my mind has turned to that day in Bangalore and Rajkumar’s funeral. I can’t help but wonder what will be the headlines after MJ’s memorial extravaganza?

As an anthropologist I am always intrigued with human values and, in this case, the worship or veneration of another human being. In India, where almost anything and anybody could be a god, people will commit suicide because of the loss of a god-like figure. Some, who perceive their celebrity “idols” as endowed with some type of divine gift, often confuse talent with anointing.

Anthropolatry is as old as humanity itself. The Pharaohs of Egypt, a mystic named Siddhartha Gautama, who became known as the “enlightened one,” i.e. Buddha, a cult figure named Jim Jones or David Koresh, or a healer called Sai Baba, people, for one reason or another, want to touch divinity. Groups still visit Graceland just to be near the spirit of the another “king,” one named Elvis.

Why are people drawn to other flesh for veneration? Perhaps because we have a desire to see our gods, not just have faith in them. Though we idolize our hero’s we certainly don’t want to emulate their lifestyle. Neither the King of Rock or Pop were great father figures. Mohammed, God’s last great prophet, according to Muslims, had as many as 20 wives and didn’t exactly live a life of peace. L. Ron Hubbard, founder of Scientology, was married three times, was abusive and convicted of fraud.

So why do humans become devout followers of other humans? No doubt it is because we see in others traits we wish we had or at least admire. Charisma, self-confidence, beauty, intelligence, wisdom, talent or spirituality, humanity is always in search for that which we cannot find in ourselves but hope for in others. When someone becomes “bigger than life,” it doesn’t seem to matter that they are flawed mortals; their star power is a greater force than the reality of who they are as persons. Princess Diana’s funeral/post-funeral coverage overshadows the death of a little nun in India called Mother Teresa. There is a footnote on Friday November 22, 1963. Besides the assassination of JFK, a man named C.S. Lewis dies that morning of a heart attack, one week before his 65th birthday.

Most of MJ’s fans mourn his passing for his musical talent. For others, their grief will be inconsolable as though one of heaven’s deities has been taken away from us, forcing them to live with the void of his presence.

Ethnocentrism versus National Pride

4th of July is a big day for Americans. Not only is it a summertime holiday, it remains a day of pride for our country as we celebrate the birth of our nation. We remain proud of who we are as Americans and the things accomplished by this great nation we call home.

In my classes I spend a good amount of time on the subject on the curse of ethnocentrism in working with people of other cultures. Ethnocentrism is the attitude that one’s own culture is the best while looking down on other people in the process. The attitude that others are dirty, lazy, or stupid, has no place in the life of a Christian, yet it often creeps into our mind-set, especially during times of culture stress. Ethnocentrism has been around since the beginning of time and is a universal behavior with every people group I have worked with. I remind my students that, while it is okay to have national pride, when one begins to evaluate others by their own cultural standard, pride becomes destructive and counter-productive in sharing the Gospel.

In the late ‘70’s I was living in Kenya and being an American was not popular. We had just pulled out of Vietnam, Iran was in revolution, inflation was high, there were long lines for gasoline and we were in the grips of the Cold War. Our president at the time was on an apology tour reinforcing the feeling that everything American was evil and immoral. Thirty years later, history seems to be repeating itself. The question becomes, for me, is it possible to be proud of one’s country without being ethocentristic; can one humbly acknowledge our weaknesses without tearing down who we are as a people?

My favorite word, BALANCE, comes into play here. Recognize, first, that all cultures have their flaws. It’s as easy for me to look at what’s wrong with America as it is for me to see the imperfections of other cultures. Part of the work of Christ is that people and cultures be transformed into His image. It is not a matter of who is better but rather how the Gospel can make us better in our values, behavior and love for others. One does not need to go through a campaign or a forgiveness tour to acknowledge that indeed we, and all cultures, are sinners. I reject, however, the attitude that we can justify our miserable state by merely saying, “That’s just who we are, deal with it.” My culture, and the culture of those reading this post, must see our prison of disobedience through the eyes of our Creator. It’s indefensible to accept our moral failings, corporately as well as individually.

On the other hand, God, in His infinite wisdom, created cultures. It is through culture that He has used the best and worst of us to reveal Himself. Though I do not believe God favors America over other cultures, our history of faith, our Church, the core value that “all men are created equal,” has been used by God to reveal Himself to countless millions around the world. Without being ethnocentistic I can humbly be proud to be an American. That’s not a contradiction of terms…it is a balance approach that is always in tension, always something to work through.

Using Critical Tension for Outreach

This past week I have been reading term papers from students of my doctoral class in Bangalore. I always enjoy reading these papers as it gives me insight on culture and, of course, allows me the opportunity to learn about the different ministries my students are involved with.

Many of the project papers are well researched as I push students to study their people groups in the context of their history, family, socio-economics, networks and religion. A typical paper gives me a lot of “what people are like,” but many times does not tell me “why they do what they do.” Rare is the paper that actually creates a new strategy on how to reach people with the Gospel beyond, what I call, standard program methods (programs that are meant to attract people through film, picnics, seminars, etc.). The church seems to be stuck in the attractional model of ministry rather than using the findings of their research to creatively looking for ways to meet the needs of the people they are working with.

In their research students also do a good job in identifying critical tensions within culture, i.e., alcoholism, poverty, depression, loneliness, materialism, interpersonal problems or family tension with husband/wife, children/parents. However, rather than working with these critical tensions that student/church/church worker can use as a means to develop relationships, they usually ignore them completely and revert back to standard ministry programs.

Many years ago I met a guy in Cleveland who has a campus ministry at a local university. Unlike the big organizational campus ministries, his is kind of a “mom-and-pop” ministry that he and his wife started where they actually interact on a personal level with foreign students, primarily, though not exclusively, with Chinese students studying in the U.S. What Tom has done is not just identifying the critical tension of people who live in a strange land, but seeks ways to befriend those who are lonely, displaced and need a helping hand. Yes, they do have standard method programs like pizza parties and movie nights, but these programs are a part of the relationship building process, not their main outreach. Tom and his wife live in Chinatown, they know the culture, the on-going struggles of family tensions, the feelings of isolation and the barriers of language. Through personal involvement, their ministry deals with critical tension as a bridge to build relationships and, ultimately, sharing the love of Christ.

The key to any effective ministry is not just knowing ABOUT people, but how to apply that knowledge to meet their needs. Christ is often revealed through critical tension. We are not called to solve the tensions but allowing those tensions to reveal the One who has answers to all the questions of humanity.

South of Dafur

Learn about training Kenyan missionaries serving in Sudan. CLICK HERE

Hierarchy of Trust

Last week one of the regular readers of this blog asked me about working with, in her words, a trustless culture. She went on to describe how that people in which she works does not trust anyone. From a Christian perspective, she argued, it is very difficult to work with such a culture as one of the foundations of Christianity is trust and she wanted to know, from an anthropological point of view, how to deal with a non-trust society.

My first thought is a class of deaf missionaries I worked with several years ago. In learning about their culture I was introduced to a “hierarchy of trust.” Without going into detail, their levels of trust is (1) other people born deaf, (2) CODA’s – children of deaf adults, (3) hearing who learned sign language and (4) hearing. Likewise, in the culture where she works there is a hierarchy of trust; starting with the family, then extended family, caste, others. All cultures have a hierarchy of trust, it’s just manifested in different forms. The key to building trust is to understand the trust structure.

My second thought is from Marvin Mayers (Christianity Confronts Culture) who was the dean of missions when I was at Biola University. He had an axiom he called the PQT, which stands for Prior Question of Trust. The PQT states, “Is what I am saying or doing BUILDING or UNDERMING trust?” Great question and one I tell my students often. Learn the questions of culture and one that is vital is the PQT.

My last thought is that trust and reciprocity are very similar. When dealing with economics and culture I use the levels of reciprocity: general reciprocity, equal and negative reciprocity, as an example of how people interact through exchange. General is favor or money returned about the same level, but not calculated. Some societies see favor as a means of exact exchange and calculate every favor, loan or act of service precisely. Negative reciprocity is trying to get something for nothing, which many of my African friends practice. Perhaps this would be true in the hierarchy of trust as well?

Sherwood Lingenfelter, in his new book, LEADING Cross-Culturally: Covenant Relationship for Effective Christian Leadership, he reminds us who are in charge of leadership training that trust is the cornerstone of building trust, not the agenda.

“Instead of giving first priority to attaining vision, meeting goals, and productivity, they must rather give highest priority to the formation of a community of trust and then to doing the hard ‘body work” of creating both community and trust.”

Keys to Communication - Lessons from James Carter

“Do you understand the words coming out of my mouth?” LAPD James Carter yells at Inspector Lee in the movie Rush Hour. Of course Lee (Jackie Chan) understood Carter (Chris Tucker), but he played coy that he didn’t understand English, as he was amused with Carter’s antics. “Why is this guy screaming at me” he must have wondered? “I’m not deaf.”



James Carter, like so many people, are clueless as to how to communicate effectively and especially when communicating cross-culturally. Some people think if they raise the volume of their voice somehow people will understand!

“Oh, now, I get,” they listener is expected to reply, “Thanks for yelling at me, things are so much clearer now!”

Communication are not mere words, they are symbols of meaning. But it helps to know the right words within context. In Swahili, “nyanya” can refer to either grandmother or tomato. If you said to someone their “nyanya” looks plump and delicious, you’d better be looking at their garden!

Speaking of tomatoes, a friend of mine on Facebook asked how our garden was doing (my wife planted 46 tomato plants) and if we had tomatoes coming out the “wazoo.” A student in India asked me the meaning of “wazoo.” I had to transliterate its meaning rather than give the literal translation.

Want to communicate cross-culturally? Make sure you know the meaning of both your words as well as the words of others.

When The World Moves In Next Door

Last Sunday I taught the first of a four-part series on cross-cultural missions at the Temple Baptist Church in Springdale, Arkansas. I am particularly pleased with this opportunity as, for once, I will be able to speak and explain missions in a broader framework than what is the norm. Most of the time when I am asked to speak in churches it’s usually just for a Sunday morning, a half-hour talk, perhaps one hour if I am speaking to the early morning Bible class. In that limited space of time there is not much one can do in terms of information and the best I can do is to introduce who I am, where I work and a cursory description of what I do. Most of the time people expect inspiration from the missionary speaker, not education. However, with a fifty-minute class for four consecutive Sundays at least people will have a better understanding of the dynamics of cross-cultural communication and how cultural anthropology can be a tool for ministry.

The key to my teaching, and indeed all-good teaching, is relevance for the audience. Springdale is a city of less than 70,000 people. Thirty years ago it was a farming community made up of White Anglo Saxons. Today the Hispanic population is over 20% (locals are convinced they are much more), a large immigrant population from the Marshall Islands as well as people from India, Thailand and other parts of the world. For some locals they see the change in their little town as a threat to their way of life. Understandable. For many more, they accept the reality of change but wonder what they, individually as well as a corporate body of believers, should do about this shift toward ethnic diversity. My illustrations on working with the tribal people of Kenya or pastors in Ukraine aren’t worth the effort for them to sit and listen to a missionary four straight Sundays. However, if I can help them connect the dots on how they can develop friendships with “foreigners” (a term I loathe but referred to when every time I leave the U.S.) and how they can be a bridge in communicating the Gospel through these friendships, it will be time well spent. If I can help some just get over the animosity they feel for those who are now a part of their community I will feel I’ve made a huge contribution in my service to the church.

My only regret is that this format of information is not used more in local churches - not just for the American church, but for every congregation throughout God’s created globe.

Casting The Vision For Ukraine Missions

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Constant Change, Always The Same

This week I am in Ukraine teaching cross-cultural communication to pastors and church leaders with Craig Ludick and Christian Leadership Development International (CLDI.org). Since my initial visit to Riga, Latvia in 1991 I have visited several former Soviet Union countries including an eight-week field course I conducted in Moscow in 1994. In some ways it doesn’t seem possible that eighteen years have passed since I looked over the polluted beaches of the Baltic. In other ways, it seems like another lifetime ago.

No matter how much things change over time, it’s equally amazing to me to observe what hasn’t changed in this part of the world. Polyester tracksuits are still very popular for everyday wear for both men and women. Street vendors, selling everything from vegetables to DVD’s to Vodka, are still a common sight, though now outside major supermarkets. Young slender women in tight mini-skirts and high heels walking on the same streets as old fat babushka’s (grandmothers) wearing flats, long black skirts carrying shopping bags. The tall massive apartment complexes, where most people live, still speak of a bleak existence.

As I take my afternoon walks in Kiev, I’m surprised by the most common practices here; behavior that would be unheard of in my country of America and certainly in India, where I spend a great deal of time. Though I didn’t actually take a survey, it seems that three out every five men I passed on the street were carrying a bottle of beer in one hand and a cigarette in the other. Beer carrying women bottles was probably one out of five. Apparently drinking beer in Ukraine is a bit like drinking Coke in America - it’s for refreshment, a mere matter of preference and taste. One person told me that beer is not considered drinking alcohol. People who “drink” are those who consume vodka.

In a country where there is high unemployment, a spirit of fatalism, which is a hangover of Soviet Communism and the disillusionment of failed Western capitalism, leaves a culture with little hope. Premarital sex, abortion as a form of birth control and alcoholism is all a by-product of failed human systems. The church in Ukraine, like the church in many parts of the world, struggles for legitimacy in a culture of acedia. The church, for the most part, is irrelevant because their message is not pertinent to a population that is more interested in things they will never have (nice home, car, clothes) rather than the state of their soul existence today. The church compounds their irrelevance, in my opinion, through their own culture of restraint and legalism, which creates barriers for those outside the faith in having an opportunity to hear about the marvelous love of Christ. It is a constant tension among the church leadership…how to create a climate of holiness and spiritual growth, while at the same time be a body of believers that, like Jesus, are a friend of sinners?

Culture, the church, behavior, fatalism, hope, all is a part of the human experience. Dynamic in its present form, yet unchanging in its historical context. No matter how much things change it seems to remain the same.

Mission Trends: People Group Movements

A friend recently asked if I would be interested in teaching cross-cultural studies for their organization. He told me that they were going through a strategic shift in their outreach…moving away from “church planting” to “establishing people group movements.”

A few weeks later I heard of a missionary in Russia who has been very successful in doing Business As Mission (BAM) but now was being forced out by his sending agency as they wanted all of their people to focus on establishing people group movements (let’s call it PGM strategy). What is interesting is a few years earlier this organization was at the forefront of BAM strategy.

My reaction to PGM is twofold. First, is the inconsistency of mission strategy. Like the proverbial BB in a barrel, it seems that the mission community is forever bouncing around a new trend and declaring it THE strategy in reaching the world with the Gospel. For years the strategy of Storying (chronologically telling the “story” from Creation to the Cross) was presented as the best way to reach the world with message of Christ. Recently BAM made it’s way to the forefront of mission strategy as a way to enter into closed access countries. In between all these strategies there has been an emphasis on the 10/40 window, power-encounter methods, saturation church planting philosophy and adopting people groups. The latest trend is now Short-Cycle Church planting and PGM, but given the track record of trends one wonders how long these will last until something new and more promising comes to the forefront. Each of these trends has been helpful, in broad terms, within missiological thinking, but the question for me is are we chasing trends to meet a need or merely changing tactics in search of an effective strategy? I suggest, for many, we are merely chasing the wind.

Secondly, I have an adverse reaction to the notion that man can create a PGM. Some things are clearly a work of the Holy Spirit. To assume that through a strategy people will come to Christ in mass is a bit arrogant. (And now I revert to my same old anthropological song and dance). The way most people come to accept salvation through Christ is through building a relationship; the best way to build a relationship is knowing the culture of people and building a level of trust.

From an anthropological perspective, PGM usually happen in societies and cultures that are already group focused and generally, though not exclusively, through the network of family (caste or clan). Societies that are highly individualistic may get caught up in a movement but only as it meets the needs of that individual, not because of conformity to a group. Either way, PGM is a God thing and cannot be a strategy of mission, though understanding the dynamics of culture can at least help one understand how best to approach individuals as well as groups.

Annoying Airline Travelers

Some people get giddy when they begin travel…I get nauseous. Besides the long security lines, sitting in one seat for 14 hours plus the additional hours that must be endured for connecting flights, it’s those who are giddy ones that make me wonder why oh why I don’t get a job that requires nothing of me but a 10 minute drive to work, in the privacy of my own domain… my chariot, my own first class cabin.

On this last from Delhi to Newark, here are some of things that made me grab from the anti-acid tablets.

- "Do you have a pen I could borrow” the twenty-something Brit asked me as I filling out my immigration form? “Yes,” I replied, “but I’m using it right now.” How is that a person can afford to fly around the world but somehow doesn’t carry a 25 cent pen? To those who are flying internationally, you will have to fill out some forms so, for your sake and for the sake of those who are less charitable than me, invest in a Bic.

- “Now boarding people with small children and those who may need additional asstitance in boarding the plane.” That’s when there is a train of little old women all lined up in their wheel chairs. Poor things, too feeble to walk, UNTIL it’s time to disembark. It’s a miracle! Suddenly they jump up and squirm their way to the front. I think there should be roped off section for those who are too weak to walk. Give them their respect, but make sure they are as feeble getting off the plane as they are getting on.

- So we are getting off the plane and the guy in front of me stops on the jet-way to put his book in his bag. There’s not enough room to go around him, so I, and the herd behind me, must wait for him to do organize his suitcase. The definition of bad manners is stopping in front of people who can’t get around you. Some suggestions: (a) put the book in the bag before you get out of the plane, (b) wait until you are in the main hall, get OFF TO THE SIDE and then pack your bag.

- It’s true, you are hundreds of miles away from your friend, but yelling into the cell phone will not make them hear you any better. The technology is such that you can talk in a low voice and they should hear you. If they can’t it’s because you have a poor reception, yelling will not give you more bars! Get off the plane, away from the other 200 people who don’t give a fig about what an awesome time you had on your vacation; GET OFF TO THE SIDE, along with the guy who’s packing his bags, and yell all you want.

- Speaking of yelling, why is it that travelers in groups feel compelled to yell across the plane to their friends? This is not a frat party, it’s public transportation where each passenger is entitled to their own form or entertainment and privacy. You may the coolest dude on campus but on the plane you are just an annoying not-yet-an-adult who will never make much money on Comedy Central.

- God deliver me from the person sitting next to me who feels obligated to tell me their life story; their kids, their jobs, their recent surgery and all they saw in the 10 days they were in India. I lived there so I don’t need to be reminded of how good the food is, the poverty or about the cool elephant ride they had in Jaipur. After 14 hours I know more about these people than my own family members and what’s really amazing…they never even ask me MY name!

- Why is that everyone wants to be a comedian? What’s worse are Americans who joke with foreigners. The little Indian man smiles back and in his head he says, “I don’t understand what this white person is saying. He’s smiling, so I must smile back.” “Hey pal,” the happy Texan asks “What does a Hindu wish someone on their birthday? …. May you have many happy returns…get it!” Just for the record cowboy, they’re not smiling because they think you're funny but because they think you're weird.

- I know that being an airline stewardess is a tough job, but there is no excuse for grumpy airline personnel. Listen lady, I’m not the one who keeps ringing the call button. I am not responsible for the mess in the toilet. It wasn’t me who has the crying baby and I refuse to confess to farting in my seat. If you want to be the terrible witch (notice the “w” instead of the “b”) on flight CO 83, that’s your problem. For those who just want to get home, try to focus your bad attitude to those who made your day miserable and smile at the rest of us who have tried to make your job worth your check.

This is just a partial list of traveling annoyances. Do you have any to share?

Doctoral Student's Study "How Cultures Work."

How Cultures Work: A Roadmap for Intercultural Understanding in the Workplace, is the title of my article in the January issue of Evangelical Missionary Quarterly. Using the principles of that article I taught the DMin. students in Bangalore this past week.

Each student has an interesting story.

FRONT ROW, LEFT TO RIGHT – Yuni is a Baptist pastor in New Delhi. Mohan, is from Sri Lanka and married to a nurse from Singapore. Miss Khetoli works with the Nagaland Police Baptist Churches Assoc. Ebenzer belongs to an organization called Peace on Earth Ministries, which helps Muslim background believers reach other Muslims for Christ.

BACK ROW, LET TO RIGHT - Sunil is a Methodist pastor in Goa, reaching out to urban Hindu intellectuals. Rajan for the past 25 years has worked with the Friends Missionary Prayer Band of India, which is 50 years old, has 903 missionaries. Charles is a leader with E3Ministries, which is the creator of the “Evangel Cube.”

I count it a privilege to teach and influence others for the cross-cultural work. At the end of five weeks I am of course tired and ready to get back home. But it won’t be long after I am in the U.S. I will want to get on the road again. Such is the life of a non-resident missionary.

Famous For God

In Timothy Keller’s book, The Prodigal God, he gives insight to one of the most familiar parables found in the Bible. The story is about two sons: the younger who wasted his inheritance through debauchery and the elder who hated his father because he showed grace to his brother Luke 15:11-32. Most of what Keller discusses in the book is the elder brother who Jesus draws a parallel to the religious Pharisees which criticized the carpenter from Nazareth for his association with sinners (tax collectors, sick people, even prostitutes).

The elder son in this story is the “faithful” one. He never left home, worked diligently, and certainly didn’t waste his life foolishly on wine, women and song, as did his younger brother. He is incensed that his father would not only receive back into the home this prodigal sibling but that he would do so lavishly with great fanfare and rejoicing. Keller goes to the heart of the matter by stating that the eldest son did not stay nor serve his father out of love but because of duty and self-interest. Like the righteous religious crowd listening to the parable, the Pharisees expected to gain heaven because of their following the rules, of the Mosaic Law. Their open display of piety (fasting, praying on the street corner), they believed entitled them greater standing before God than the sinners they disdained.

Living a righteous life is certainly not wrong and there is no suggestion that the father was more pleased with the prodigal than the eldest son. But the question is the motivation for one’s devotion to God? Keller then recounts the scene in the movie Amadeus where Salieri, an a Italian composer, prays to God for His blessing on his musical career.

“Lord, make me a great composer! Let me celebrate your glory through music – and be celebrated myself! Make me famous through the world, dear God! Make me immortal! After I die let people speak my name forever with love for what I wrote! In return I vow I will give you my chastity, my industry, my deepest humility, every hour of my life. And I will help my fellow man all I can. Amen and amen!”

Have you ever prayed to be famous for His glory? I may not have prayed exactly for that, but in Christian babble I am sure that I said something like, “Lord bless my work. Use me beyond what even I can imagine for your sake.” When the book “The Prayer of Jabez” came out many purchased the book hoping that God would enlarge their tents, for the glory of God. In return for His favor we tell Him that we will devote all to make Him proud that He made us renown.

The story of the two sons doesn’t really come to a conclusion, just implied principles. One is that the father shows amazing grace to the prodigal. Living a reckless life, though forgiven, has consequences. This son spent his inheritance and after his dad’s death probably continued to work for wages from his eldest brother. The second principle is whatever one does for God is to be done because we want to serve Him, not a means of gaining either fame or favor. Lastly, if one is in the household of God, they do not have to earn the inheritance, it is already ours…all of it.

Cultural Circumcision

If you are a subscriber to the International Bulletin of Missionary Research, you probably read it for its focus on mission history. I am particularly fond of the section “My Pilgrimage in Mission.” Everyone has a story; everyone has a pilgrimage that is interesting. For me, after thirty-four years of mission ministry, many of these stories are eerily familiar.

In the most recent IBM quarterly Howard Kurtz shares his life’s passage in missions. Though he preceded me to Africa by twenty years, some of his reflections on his naiveté, his lack of proper training, failures and re-tooling for the task is a story in which I can relate.

Kurtz, like myself, had been a pastor in the U.S. prior to going to Africa. Having pastoral experience, indeed, any ministry experience (something that is lacking in many people going to the field) CAN BE a plus. The problem with Kurtz and myself was, because we had no missiological training, our efforts in Africa were an overlay model of our home culture. Because we had no clue of worldview, clan/lineage dynamics or even a cursory study of animism, we carried on our work as though our norm was a universal given. Kurtz, admitting that forcing the Ethiopian’s missionary compound church to look and behave as his model from Oregon was a bad idea, “Through eyes of the New Testament, I was a Western-world circumcision party.”

Interesting metaphor. The Judiziers of Paul’s day insisted that Gentile converts follow the Mosaic Law, including circumcision. Paul, the first to espouse indigenization and contextualization, refused to make Jews out of Gentiles. Sadly, it was not a lesson colonial missionaries learned and even today missionaries from America, Korea, and Philippines are still a great big circumcision party, in the name of evangelism and church planting. The greatest circumcisers are denominationalism who insist that their brand of Christianity be overlaid on Hindu’s, Muslims and every other religion and people group they encounter. Though I am not anti-globalization, I cringe whenever I go to church service in the bush of Kenya or the rural areas of India and hear the same old tired English hymns and the praise ditties of the West. Short-term missionaries also contribute to the circumcision of culture as they teach subjects from a western hermeneutic without even the slightest understanding of the host culture.

The moral of the story is that in the path of pilgrimage there is a difference between a conqueror and a sojourner. One travels knowing he is just passing through; she treads lightly, but with a sense of purpose knowing that one can influence, even transform the natives of the land. The other invades with an agenda to convert. It matters not what the locals think, they must be circumcised, cut off from the old and made to bow to the new. The challenge is knowing how best to walk the journey.

Slumdog and Perception

If you saw the Academy Award winning movie “Slumdog Millionaire,” you, like many others, including myself, truly found it an entertaining movie. I knew it was a controversial film here in India, primarily because it depicted a part of India that is not very flattering, the slums in the big cities of Mumbai, Delhi, Calcutta and many more. Being here in the country over the past week and hearing my friend’s different reactions to the movie, I can see their point.

I remember many years ago when I lived in Kenya how that visitors always wanted to take pictures of the poor tribal’s. In all the years I was in Africa I never had one person say, “Hey, I’d like to get a picture of the rich Kenyans in Nairobi.” I guess it’s normal, but a Kenyan friend asked me why Americans only take pictures of the slums?

In a recent episode of a popular TV series the Amazing Race, one destination the team went to was Jaipur, India. The TV produces thought it was necessary to show the poor kids in the city eating from the trash bins and a close up of one of the contestants in tears, obviously distraught over the plight of poor children.

To be sure, there are many poor people in India and around the world and, for good and bad, many people exploit the images of the downtrodden for many things, including food relief, medical services, and schools and building their own non-profit coffers. The easiest ministry in the world to raise funds for is social work. Westerner’s fall all over themselves to help the poor (at a cost of $2500 for a two week excursion), to hand out rice and, of course, take lots of pictures of those they helped. (Interesting, they don’t often show the hotels or food they eat after they feed the poor in the slums).

Nevertheless, I still liked the movie. It had a good story line, well produced with great acting (at least from a layman’s point of view).

There is a bit of hypocrisy in Bollywood as many of their movies show a side of India that is out of reach for the masses. While not everyone in India lives in the slums, and even greater number will never reach middle class and, living like the super wealthy will only be attained, perhaps, in their next life or in another 100 reincarnations.



Movies, no matter the setting, are usually more fantasy than fact. Slumdog’s controversy was due to national pride and I get it. Reality doesn’t make for good movies so we are left with the polar opposites of the rich and famous and the poor slumdog’s. The happy middle of authenticity is somewhere tourists and movie produces don’t go.

The Mysterious Padre

As a Protestant cross-cultural worker, I must admit there are times when I admire Catholic priests working in remote parts of Africa and other hidden hamlets throughout the world.

This fascination of these reclusive padres began in the ‘70’s where I met a solitary Father in the deserts of Turkana. Alone in the hot arid climate of the bush, surrounded by only the illiterate semi-nomadic, at first I pitied him. No family, little contact with his home country, it all seemed very sad. Over the years, however, having observed Evangelical missions and there “here-today-gone-tomorrow” approach to missions, primarily because of family issues, makes me wonder if perhaps they don’t have it right and we have it, in some ways, wrong.

Early this year I visited a Pokot village I lived and worked in 20 years ago. I took the imitative to meet Father Anthony who has resided in that village four years before I even arrived in Kenya. Fr. Anthony lives by himself in a block building on the Catholic compound he helped build thirty-six years ago. As I walked away from his house I was impressed with a man who has invested his life into a the lives of a tribal group who, he admits, has not advanced much in the nearly four decades he has worked with them.

There’s something mysterious, compelling, about ascetics. While the rest of the world clamors for fame and fortune, solitaries seem to be single minded, an antithesis to the rest of the population. The legacy of a married man is his family. The legacy of an entrepreneur is the building of his business, their worth measured by accomplishment and wealth. For a padre in the desert his legacy is an investment in a people no one has ever heard of. Fr. Anthony will die with little fanfare and his eternal accomplishments will be known only to God.

The reality is that most of God’s creatures will exit with little fanfare and our accomplishments are indeed known only to God. But in the meantime we spend a lifetime trying to please others - our families, peers, donors, along with God. In some way the padre intentionally lives outside the spotlight of this world, while evangelical missionaries must promote their activities to keep up with the religious marketplace.

Of course the celibate life is not for everyone and the Apostle Paul noted the uniqueness of that discipline (1 Cor. 7:7-9). The moral failings of those who have taken the vow of celibacy is well documented and often highlighted. Personally, I can’t imagine my life without my wife and having children and now grandchildren. However, from a purely Kingdom perspective, perhaps the padre’s in the deserts, like their ancient cousin John the Baptist, aren’t so far removed from having it right.

Faith Versus Salary

Recently I visited a church that belongs to a large denomination that pays the salaries of their missionaries. As a result of the cooperative effort by associated churches, missionaries within this bureaucratic structure do not have to “pound the pavement,” i.e. solicit support from churches and individuals for support overseas ministry. An appointed missionary within this structure receives a salary, retirement benefits, medical coverage and everything on the field is paid for (housing, vehicle, etc.).

In contrast, myself, like the vast majority of missionaries on the field, function on what is called “faith support,” which means, that the individual missionary and family must raise their own support and whatever the budget is must go from church-to-church, home-to-home, finding people who will partner with them in their ministry. There is no cost efficiency in either one of the plans. Though the budget of faith missionaries may be slightly less than salaried people, the cost of doing business overseas is basically the same.

Secretly I have always envied salaried missionaries. I’ve often wondered what it would be like not to worry about inflation, rate of exchange of currency, finding affordable housing, purchasing a vehicle, insurance or donor attrition (trying to maintain support is a lifelong occupation). When you are in the faith support program it feels like you are asking people and churches to support “you,” whereas salaried people are compensated for the work they do.

Strategically I don’t believe salaried missionaries are any more effective than faith supported people. Indeed, as is the true of many bureaucratic structures, salaried people sometimes are less creative as they are placed in a job-to-do and unless they have seniority are unable to think outside the box until it goes through endless committees for approval.

The weakness of faith missions, though it does allow for more autonomy, is that there is often less accountability. Because so many people are not trained for cross-cultural work, programs and projects are often not well thought and tend to reflect the needs of the missionary than the needs of the host country. Evangelistic outreach, youth camps, feeding programs, schools and even partnering with the nationals sometimes is designed to justify the presences on foreign missionaries more than a strategy of missions.

Since we don’t live in a perfect world neither salaried nor faith missionaries has the advantage. They both have their strengths and weaknesses. What is important is that each missionary, no matter how they live and serve on the field, is that they be responsible to their calling. It truly matters to me what others may think about my job performance, but their evaluation is less important than my own assessment in missions. This self-evaluation can be deceptive as we all have a tendency to justify our work. Being faithful is important, but being faithful doesn’t mean I can just do anything (or nothing) and declare it a work of God. How one gauges effectiveness is often subjective, but it can’t be an excuse for not having a clearly defined role. At the end of each day the question has to be asked, “Have I done anything today, even if it’s as mundane as learning language, read an article or taught a class, to advance the Kingdom?” It’s a question that every missionary needs to ask, whether they are salaried or live on faith support.

Modernity and Missions

A pastor friend of mine sent me a book to review. Fortunately it was a book that was only 80 pages in length and lots of white space so I was able to go through it quickly. The author, who is the head of a missionary sending agency, was proposing a new missiological method for church planting; one that proposed universal rapid church growth. Though it has merit, there really wasn’t anything remarkably new and was short on particulars, but then again, what can you expect from a book that can be read in a couple of hours.

I reviewed this book on the heels of finishing a study on the Enlightenment which today philosophers call Modernity and their mechanistic view of reality. Most people in my generation grew up with this mechanistic worldview, which believes if we just find the right formula or technique we can solve problems and can create programs that will be efficient, profitable and give good return on investment. Hiebert asserts that (1) techniques led to division of labor with an increasing number of specialists who are experts in their field but know little of the overall process involved (2) requires quantification (3) is amoral focusing on the “how” not “why” (4) efficiency and profit are the supreme value (5) turn everything into goods that can be produced and sold.

My cautious reaction to the book my friend sent me, which really does have some good thoughts, is due to my own epistemological shift as a moderate post-modernist. I’ve seen and tried so many techniques down through the years that I weary with another how-to approach to world evangelism. I sympathize with churches and donors who have a heart for the world and who are frustrated with missionaries who seemingly spend a lifetime on the field with little to show for it. However, the answer to the needs of a world without Christ has never been nor ever will be reduced to a technique, whether it be power-encounter, Jesus Film, prayer walks or Short-Cycle Church Planting. The world is too diverse, issues of politics and religion too complex to suggest that mechanistic formula will bring about mass conversions and multiple church plants. My post-modernism tells me there isn’t a single answer. That doesn’t mean that we should ignore new ideas and new techniques, but my view is that success in missions will only be created within the context of the field, not an overlaid formula from the West.

Best Practices in Missions

A friend asked if I knew of some “good models” for missions/missionaries. Here are a few and the reasons why.

In Tanzania I met some folks who have been there over 10 years who have done some good work in planting churches and creating good solid training programs for national pastors. Tanzania is one of those countries that are not overrun with North Americans, a population that is significantly unreached with a high percentage of Muslims. Their roles have evolved over the years, less hands-on, more in facilitation. They still need to get away from the old church planting models and need think more about how to reach those who have no Gospel witness rather than the nominals, but they are making progress.

Some former students or mine are working with the youth in Mexico and Ukraine. Because they are focused on training national youth workers, it is a “niche” ministry that is important not only to local churches but also for the moral future of their countries they work in. I am assuming they have contextualized their training, as most youth work in the US is, for the most part, pretty superficial.

One dear brother in India is purely salt and light, working mostly with non-believers in business. He is not supported by any churches or individuals in the states and, does not ascribe to the “method” of BAM (Business As Missions). He and his wife live on the income of their business, pay taxes in the country, actively share Christ with their Hindu friends, attend church and even have Bible studies in their home.

The most successful models of missions are those who (a) understand their cultural context well, (b) have a well-defined purpose of why they are there, (c) understand their role, (d) generally are there to facilitate, (e) are relationship based rather than project based and (f) are committed to the task for more than a decade.

Learning Relationships, Not Techniques

The whole idea behind my training, and offering this training to North Americans in Kenya and India, is to teach others how to build relationships, not just a technique for ministry.

I’m wading through Paul Hiebert’s book, Transforming Worldview. In describing modernity he states, “Central to the mechanistic view of reality is the focus on technique. Technique is the rational mechanical process designed to produce the maximum results with a minimum of input by focusing on efficiency and speed.” Hiebert goes on to outline the salient points of techniques highlighting that, “Technique requires quantification…Techniques are amoral [focusing] on ‘how’ not ‘why’…Efficiency and profit are the supreme value…Technique turns everything into goods that can produced and sold.” Not surprisingly, throughout history modernity has led to capitalism, which has affected church and missions.

For the past 150 years the church has moved from a “body” of community relationships to a corporate structure based on “contractual associations.” Two distinct models, based on individual preference, evaluate the successful church or ministry in our modern society. The first is the high yield model, which is commercial in nature. Goaded by the business paradigm, competition for a share of clients in the community (church and unchurched souls) is the driving force behind multi-million facilities, attractive programs and thousands of dollars needed to stay in business. The second model is what I call the boutique or niche congregation. The assembly remains small and is not in competition with the high yield model as they are content because their outreach is to specific group of families, socio-economic or ethnic population. Both models are contractual as the basis of both groups is predicated on meeting the individual needs of the congregation. If those needs are not met either the leadership is removed or the individual members move to another church to have their needs met.

Apart from the philosophical or theological merits of this system, it nevertheless does determine how Western missionaries and missions are developed. Most short-term missions, the 10-day experience for world evangelism, are decidedly based on technique, not relationships. Whether it’s dispensing medicine, handing out tracts, giving a seminar on leadership or replicating a program that is currently producing the most bang-for-the-buck in America, the short-term teams know little about the people they are going to visit and don’t know much more about them after they have “served” them.

X-Cultural Live program is about learning how to develop relationships with people of other cultures. Our goal is not to give the answers but learn the questions. The “how’s” of doing ministry is discovery through learning the “why’s” of culture. Technique gives way to building trust through interaction; it’s Kingdom work, not a means of production.

2009 Training Opportunities

Last year I extended an invitation for training in India. This year I am offering on-field cross-cultural training in two locations, Kenya and India.

KENYA: July 13 – August 1. Training will be in Kitale on the campus of the International Christian Ministries a two and half week intensive and research project. The student will learn the basics of social organization, cross-cultural communication and missionary life. Along with learning the dynamics of culture through interaction with nationals in a joint classroom/campus setting, out of classroom learning will be through focused research projects, which will include field trips into the community and nearby villages.

INDIA: September 16 – October 3. Classes will be held in Hyderabad on Carmel Campus TENT. The class structure is much as described in the Kenya training program, learning together with Indian cross-cultural missionaries.

ACCREDITIATION: If a student is already enrolled in college or university, they may receive academic for these classes. Through my academic credentials it is possible that these onsite classes could be applied to an undergraduate or graduate credits.

COST - The cost of both programs vary, but includes airfare to the county, in-country travel expenses, food, lodging and nominal training fee. We expect the cost will be $2,500 or less.

ENROLLMENT: If you are interested in these training programs, please contact drrglewis@gmail.com for an application form.

Limited Good

In 1965, George Foster wrote an article in the American Anthropologist entitled “Peasant Society and the Image of Limited Good.”

By the “Image of Limited Good” I mean that broad areas of peasant behavior are patterned in such fashion as to suggest that peasants view their social economic and natural universes -- their total environment – as one in which all of the desirable things in life such as land, wealth, health, friendship and love, manliness and honor, respect and status, power and influence, security and safety, EXIST IN FINITE QUANTITY AND ARE ALWAYS IN SHORT SUPPLY, but in addition there is no way directly within peasant power to increase the available quantities…If “good” exists in limited amounts which cannot be expanded, and if the system is closed, IT FOLLOWS THAT AN INDIVIDUAL OR A FAMILY CAN IMPROVE A POSITION ONLY AT THE EXPENSE OF OTHERS (emphasis mine).

The theory of limited good is not confined to the field of anthropology but imbedded in the worldview of society, presented as a political philosophy and even in the realm of theology.

In India one of the reasons the caste system prevails is due to their notion of Limited Good. The low caste people may not like their station in life, but it’s their dharma, not everyone can be high caste, rich or powerful. Good is limited.

There is a political philosophy that believes that wealth should be regulated and distributed, as resources are limited. The idea is that the reason the rich get richer and poor get poorer is due to limited access to wealth and power and the best way to rectify this inequity is to redistribute wealth by taking from the rich and giving it to the poor.

Number three of Calvin’s five point theology (TULIP) is limited atonement. This theology proposes that salvation provided by God through Christ is actually not for all, but only for the elect.


If Limited Good was the worldview of the peasant society in the days of Jesus, where only those who took advantage of others prospered, perhaps the steward who turned his five talents into a profit of ten wasn’t the real hero after all.

Another Story of Legacy

I met Magala (on left) 32 years ago.

In the early days of my work in Pokot I would preach three times each Sunday in three different villages. First stop was in Makutano, where Paul became a follower of Christ and eventually the pastor. I’d travel 2 hours from my home to Makutano, finish the service around noon and then I would then drive to a small village off the escarpment called Mtempur. Under a tree I would play my mandolin and speak to the few who were curious. Nothing came of that work.

I’d be in Mtempur from about 1 to 3 p.m. and then travel on to my last preaching point, which was another 30 miles down the road in a town called Kacheliba. I actually would sing, (Moto), play my mandolin and preach in the center of town. I look back at those days and wonder what possessed me to do such things. I usually arrived home after dark each Sunday, bone tired, covered with dust from being on the road and in the village all day.

One Sunday afternoon in Kacheliba, after my message, I asked if anyone wanted to become a follower of Christ. Magala came forward, knelt at my feet with his hands folded and his head down. I took him by the shoulder and told him he didn’t have to kneel before me as that was a Catholic practice, but on that day Magala became a follower of Jesus.

Magala has an interesting story; much of it is in my dissertation. His wife refused to embrace his faith and a few years after his conversion she left him. About five years later Magala took a much younger wife and he now has a total of eleven kids, ranging from age 30 to 9 months, not bad for a guy over 60. Though a herder and uneducated, he is one of the few Pokot who are moving away from the traditional ways of this semi-nomadic tribe and doing all he can to make sure his children go to school. He told me last month that he has had to sell a lot of cattle these past few years to pay for school fees, a huge indicator of a worldview shift.

Magala’s compound is about seven miles from the town and of course he must walk everywhere as he has no car or bicycle, so he doesn’t make it to church every Sunday. Yet, after thirty-two years Magala continues to serve the Lord, as an elder in the church and a witness in the community.

When he was baptized he took the name “Richard.” In Kacheliba he is still called Magala and I’m still called “Moto.” I’m very proud that my old friend is still following the Name of Christ after all these years.

Missed Opportunity

In the last post I discussed the shortsightedness of short-term teams and their need to have more than the feel-good experience of being in Africa. But there is another part of that story that is crucial and that is the career missionaries themselves. Are they seizing a golden opportunity to let people know of their financial and spiritual needs?

My first question to the career family was, “Are you making the best use of these teams to let them know of your ministry?” I told this young couple that I would never let a group of people, who obviously are concerned with the Great Commission or they wouldn’t be there, to get out of town without building a database for future potential support. I would get the emails of everyone in the group and make sure they were a part of the monthly ministry update; I’d talk to the head of the group and ask if it would be possible to visit the church when back home on furlough; I’d give them those missionary prayer cards which gives information on where to send donations; I’d even print out the last newsletter and give to them. Since the women were slobbering all over the three-year-old boy, I said, factiously, I’d have him pass out the prayer cards. I’d put a sign around Fido’s neck that read, www.pleasesupportmyowners.com. Well, not really, but you get my point.

I am not suggesting that missionaries be crass about raising support and Lord knows there is a boundary that can be crossed where one can be a nuisance in always asking for support. However, everyone in our business knows that’s it’s hard to raise and maintain funds for ministry. To have a group of people around you for two weeks and not at least let them know they can invest in the lives of those who are there longer than 14 days is, to me, missing a great opportunity.

People don’t know the needs unless they are informed. My problem with short-term missions is that it is often shortsighted and misdirected. With the help of missionaries on the ground they have an occasion to help those teams have more of an impact in missions than just putting a coat of paint on a building.

The Shortsightedness of Short-Term Missions

Let’s see how ambiguous I can make this post.

Recently I visited a family in Africa. They are there on a shoestring budget, but making it. My visit coincided with a short-term group of 9 Americans. The career missionaries were responsible for the short-term housing, work projects and everyone seemed to get along fine. The women on the American team fell in love with the career missionary’s kids, especially the three-year-old boy. They cooed, hugged and played with him. All good stuff.

The career missionary family is not in leadership position, but is what some would call “support staff.” The short-term teams provided funds for the team project and of course spent at least $2000 each for their 10-day excursion, which comes to $18,000 or $75 per person per hour to experience life outside of the U.S. The visitors go home, the missionary family remains behind to struggle with language, culture and the issues that only a career missionary will face.

Here’s my question. In all the time the short-term team was there did they ever really sit down with the career family and ask about what their lives were like? Did the short-term team get any insights on how to pray for the missionaries, the work, the country or any real working knowledge of the people that the career people have given their lives to serve? While they may have shared candy with the cute missionary kids, I wonder if they even have a clue of the missionary’s financial needs?