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?

Eternal Legacy

The Apostle Paul was not above boasting, or at least giving humble thanks to God for the work that He did through himself. Whether it was the faithfulness of the church in Philippi or his claim on the life of a slave named Onesimus, Paul often took human credit for the work of the Gospel. Likewise, I cannot help but brag about what God has done through the work He allowed us to do in Kenya. The rewards of service are not always in the by-in-by, sometimes we get to see the fruit of our labor here on earth which allows us to realize maybe we did a few things right in the ministry God gave us.

Paul Gichuki was just a twenty-three year old kid selling used clothing in a small town called Makutano back in 1977. I was thirty years old, green as grass as a missionary who had little understanding of culture but had a passion to take the message of Christ to those who had never heard. In my nativity I started meeting in a rented school building, playing my mandolin and reading my Swahili sermons every Sunday morning. At the conclusion of my first sermon a Kenyan came up to me after the service and told me in English that I needed an interpreter as no one was going to understand my Swahili. My response was that whether anyone understood me or not I was going to learn the language and I wasn’t going to depend on an interpreter.

Paul was one of the first men to accept Christ in those early years. I met with these young converts, often three days and nights every week, discipling them in a mud hut and by kerosene lantern. I continued to preach in my broken Swahili each week, but after nine months Paul took the lead of the small congregation at Makutano.


Thirty-two years later, Paul is still the pastor of this first church. In spite of the hardships that come with being a pastor - being run out of the Pokot district because he is a Kikuyu, suffering the death of his wife, Paul has remained faithful. He travels 40 kilometers at least twice a week to Makutano, is the dean of the Bible Institute and has been instrumental in helping start over 200 churches since I left the country twenty years ago. His church now runs over 300 every Sunday, has sent a missionary from his congregation to the Sudan and has two Pokot chiefs as a part of his congregation.

My part in this remarkable story is small as it truly is more about the faithfulness of Paul than it has to do with me. But I can’t help but boast in Christ that I had at least a small part in what God has and is doing in a remote part of the world in northwest Kenya.

Butting Heads

No doubt you’ve heard the expression, “Those two people are always butting heads.” Ever wonder where that expression came from?

While sitting underneath a tree near my mud hut a neighboring herd of goats passed through my compound to graze. Two young male goats, “Billy’s I think they are called,” decided that they would engage in what young males often do, see who is the toughest. For at least thirty minutes I watched these two adolescent males work off their testosterone frustration, as they are not yet big enough to breed with the many females in the herd. Raring up on their hind legs they would slam their heads together with such blows you could hear the thump with each mighty crash.

As a young man I often butted heads with people, trying, I suppose, to assert my position with those I worked with, in my marriage and with other relationships in an effort to be perceived as right. I often butted heads with my dad growing up and I sure did butt heads with my teenage daughters when they were at home, which I deeply regret today. Much older now, I no longer butt heads with people, certainly much less than when I was a kid (no pun intended). I’m learning that those who engage in head butting are, for the most part, immature, expending a lot of energy without getting anything worthwhile done. Like the dominant male in the herd, I continue to graze while I watch others knock each other out with their senseless head butting. I know that sometimes I should engage more, but rather than deal with the he obstinate or foolish, I would prefer not be involved. It’s amazing to me how many people I know who have been butting heads with others all their lives. You’d think by now they would know better, but instead they continue to have conflict in their lives primarily due to meaningless butt heading.

So, the next time you feel like you’re butting your head against the wall or that you have someone in your life you are always butting heads with, learn the lesson from the bush – at the end of the day the only thing that is accomplished with endless head butting is a headache and you still haven’t solved anything.

Culture Change Among the Pokot

The song by Clint Black, "This Killin Time Is Killing Me,” runs through my head as I spend the last full day in Pokot. Doing research in the bush is a long arduous task.

I came down here for the express purpose of finding out what has changed in the church and in the culture since my departure as a resident missionary in Kenya twenty years ago. When I asked Father Anthony, the local padre who has lived in Pokot since the early ‘70’s what has changed, his reply was quick and to the point – “Not much!”

Indeed, if one minute equals a year, in the past twenty years the Pokot may have moved ahead not ore than five minutes since my departure in 1989. The steps of change shift exceedingly slow in the desert, but they are few outward symbols of modification. Gone are those who wear goatskins; gone, too, are the open display of initiation rites for boys and girls. While it is true that there are many more Pokot children going to school, I am amazed how many young people are still hindered by their parents to leave the traditions of the past to embrace the 21st century.

It was my hypothesis, when I wrote my doctoral dissertation on the social structure of the Pokot two decades ago, that these herdsmen are not so much resistant to the Gospel as they are just resistant to change. My time this past week in Pokot confirms that premise. Change takes place when there is a compelling reason to make revisions in life. For many of the Pokot they don’t see an overwhelming reason for them to trade in their fimbo (herding stick) for schoolbooks. Even if their kids finish Form Four (equivalent of finishing the 12th grade in the U.S.), the chances of those kids going on to the university is nearly impossible. There are no guarantees in the promise of education as finding meaningful employment anywhere in Kenya, and especially in Pokot, is as rare as a rain shower in January in this desolate land. Herding cattle and goats may not be the path to material well being, in fact it’s a life that is, at best subsistent. But if one does not aspire to live in anything but a mud hut, is content with sleeping under the shade of a tree in the afternoon, drinking homemade beer at night and producing twenty kids with three wives, what’s the attraction to risking that way of life for the modern world which has yet to show a better way?

Unlike many missionaries, I do not equate change as a measure of evangelistic outreach. Whether the Pokot drink blood, practice polygyny and refuse to learn how to read or write is not primary for me as none of these things are salvation issues. What is important is how we communicate the Gospel to the Pokot in their context, no matter how backward we may think they are. That was my conclusion twenty years ago and that, along with the Pokot culture, has not changed.