A Distant Look Back at Missions and Attrition—Part I [—at A Life Overseas]

March 30, 2019 § Leave a comment

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The opinion is often expressed that the present-generation missionary does not view his work as a work for life.         —William Lennox

Not every former missionary gets an obituary printed in The New York Times, but in 1960, William Gordon Lennox did. Born in Colorado Springs in 1884, Lennox attended Colorado College, but when he applied to the Boston University Divinity School, he was rejected because of his deficiencies in Latin and Greek. For his fall-back plan, he earned a medical degree from Harvard Medical School, followed by spending four years as a medical missionary in China. It was during his time there that he saw epilepsy firsthand, and upon his return to the States, he devoted himself to the study of the disease, as a teacher and researcher at Harvard. In time, he became known as the “father” of the modern epilepsy movement in the US.*

Also, along the way, he wrote The Health and Turnover of Missionaries, in 1933. I referred to this book in my post “What Is the Average Length of Service for Missionaries on the Field? The Long and the Short of It, ” and having found a copy since then, I’d like to share more from this extensive study.

Before diving into the more recent findings, Lennox begins by taking a broad look back at “the entire journeyings of the missionary host.”

  • In the more than 100 years of Protestant missionary work preceding the book’s publication, approximately 75,000 missionaries had gone out, providing around 1 million years of service.
  • Their efforts resulted in 110 national Christians per missionary, or 8.3 for each year of work.
  • These missionaries served an average of 12.5 years, with those married averaging 13.7 years, and singles, 8.5 years.
  • By 1923, there were over 29,000 missionaries—representing 826 societies and committees in Europe, the United States, and Canada—serving abroad.

Continue reading Part I at A Life Overseas. . . .

 

(William Gordon Lennox, The Health and Turnover of Missionaries, Methodist Book Concern, 1933; “William Lennox Obituary,” The New York Times, July 23, 1960 (at Lasker Foundation, retrieved from the Internet Archive Wayback Machine)

Photo by Made By Morro

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Their Abuse Happened over 25 Years Ago, So Why Were Those MKs Still Talking about It on the Today Show?

March 3, 2019 § 1 Comment

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A group of five women, all daughters of missionaries, recently went on NBC’s Today to share their stories of sexual abuse in New Tribes Mission boarding schools. One dorm father, whom the women from Fanda Missionary School in Senegal name as their abuser, left the school in 1988. Another dorm father, named by the women from a school in Aritao, the Philippines, was removed from his position in 1993.

It’s been more than 25 years since the latest of their abuse took place, yet these women are still bringing it up. Why?

In their interview, Today‘s Kate Snow asks the five to pick a word to answer the question “What’s this about for you?”

“Truth,” they say. “Justice.”

When Snow commends them for their strength in speaking up, Kelly Emory, who is not only a victim but also a daughter of the accused abuser at her school, says,

I’m strong for the little girl that was never able to say anything, and I’m strong for her, and I’m a strong woman. And I’ll do my best to protect anybody who sees this and wants to speak out. You can come and talk to me. Come and talk to me. I will protect you.

Another of the group, Jaasiel Mashek, in an article at NBC News, says, “If we don’t speak up, it’s going to keep happening. And we’re going to pass on that mentality of covering it up to the next generation. It’s got to stop.”

That’s why they’re still talking. They don’t want it to happen again. They don’t want the rest of us to forget. They don’t want us to think that silence is a remedy.

After the interview aired, Larry M. Brown, CEO of Ethnos360 (formerly New Tribes Mission) responded with an apology and a thank you, writing,

We wish to express our deepest gratitude to these women who came forward and others who have raised awareness of abuse. It is because of their willingness to share their painful stories that . . . preventative measures have been put in place, and we want to publicly thank them.

I want to thank them, too. I know I still need to hear their voices. Their stories are not new to me, but I’d already swept them to the corners of my memory, stripped of faces and details, kept where I can know that they exist without having to acknowledge them often. But I need to remember, really remember, because otherwise it’s too easy for me to give in to my tendencies to ignore hard things, to avoid confrontation, to give the benefit of the doubt when faced with suspicious activities, to hope that things will take care of themselves, and to protect the mission. In this I’m not alone.

And sadly, children in New Tribes Mission haven’t been the only ones to suffer abuse—sexual, physical, emotional, verbal, or spiritual abuse—from missionaries. In 2008, the production company Good Hard Working People produced the film All God’s Children, focusing on accounts of abuse that took place from 1950-1970 at Mamou Alliance Academy, a Christian and Missionary Alliance (C&MA) boarding school in Guinea. The film is available online in 10 parts: 1, 2, 3, 4, 5, 6, 7, 8, 9, and 10.

In the following video from The Churches’ Child Protection Advisory Service (CCPAS—now thirtyone:eight), Wess Stafford, president emeritus of Compassion International, tells of his own experiences as a victim of abuse at Mamou:

Beverly Shellrude Thompson, one of several former Mamou students we hear from in All God’s Children, gives another reason for speaking out, saying that “truth-telling is an integral part of my healing, because as a child I didn’t have a voice.” In 1999, she helped launch MK Safety Net to provide a forum for MKs and TCKs to share their stories, to network, and to learn how to bring their concerns to church/mission leadership. Former Fanda students have contributed to a similar site titled Fanda Eagles.

As part of the process of addressing the problem, New Tribes Mission and C&MA have produced public reports detailing the abuse at Fanda and Mamou and examining how the organizations responded. The investigation of Fanda was conducted by GRACE (Godly Response to Abuse in the Christian Environment):

New Tribes Mission

The Christian and Missionary Alliance

Other groups, as well, have created their own reports on the abuse of children on the missions field. These include

The Association of Baptists for World Evangelism (ABWE)

The United Methodist Church

The Presbyterian Church (USA)

In calling attention to this information, I want to make it clear that I am not on a vendetta against missionary boarding schools. I know many fine people who serve overseas in such places, selflessly and righteously watching over and educating the children in their care. But while writing this post gives me pause, I am convinced that these accounts still need to be heard.

I understand that not everyone agrees. “Some,” say the writers of the Presbyterian Church report, “strongly believe that the Church would be better served if those who believe they have been abused or are aware of past abuse would keep such information to themselves.”

They then go on to present and dispute three myths:

The current mission of the church will be hurt by revelations of past abuse on mission fields.

The reputations of former missionaries, current staff, or advocates will be damaged by the investigation of allegations against them.

What is in the past is best left alone.

That is why those five women aren’t staying quiet. It’s because the truth needs to be told, and because these myths aren’t true.

(Kate Snow, et. al., “Ungodly Abuse: The Lasting Torment of the New Tribes Missionary Kids,” NBC News, February 7, 2019; Larry M Brown, “NBC Story Follow-Up,” Ethnos360, November 15, 2019; James Evinger, et. al., Final Report of the Independent Abuse Review Panel Presbyterian Church (U.S.A.), PCUSA, October 2010)

[photo: “New Gallery Peckham,” by J Mark Dodds, used under a Creative Commons license]

What is the Average Length of Service for Missionaries on the Field? The Long and the Short of It [—at A Life Overseas]

December 1, 2018 § Leave a comment

Before you read on, I want you to take a shot at answering the question in the title of this post. Don’t think on it too long. Just go with your gut.

What is the average length of service for missionaries on the field?

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Have an answer? OK, what number did you come up with? And if your number were true, would you consider it a sign of hope or a reason for concern? What would you think if I told you the real average is 4 years? What about 8? What about 12?

For insight into the actual statistics, let’s go to ReMAP II, the 2003 survey of mission agencies conducted by the World Evangelical Alliance. In an article looking at the survey’s results, Jim Van Meter, part of the ReMAP II steering committee, writes that for career missionaries from the US who left the field in 2001 or 2002, the average length of service was 12 years. (Here, “career missionaries” means those planning on spending three or more years abroad.)

So there you have it . . . 12 years.

Before moving on, I do want to address this number’s shortcomings.

Continue reading at A Life Overseas. . . .

(Jim Van Meter, “US Report of Findings on Missionary Retention,” World Evangelical Alliance, December 2003)

[photo: “Behind the Clock, Musée d’Orsay,” by Erika, used under a Creative Commons license]

A Sideways Look at Missions Stuff: Chuckle, Chuckle, Ouch

November 4, 2018 § Leave a comment

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Following up on my theme of laughable and cringeworthy cultural mistakes, I just reposted my “At the Night Market, Some Flavors Are Better Left Untried” at ALifeOverseas.com.

In that vein (the laughing and cringing part), here are some videos from John Crist on the modern church—funny with a dash of stepping on some toes.

I include mine in the toes stepped on. With that said, if the second and third clips make me wince, does that make me a millennial? (I’d like to be a millennial, too!)

And while the fourth video isn’t about missions per se, if you stick with it, you’ll hear the missionary reference near the end.

[photo: “day 13,” by kygp, used under a Creative Commons license]

Beating the Drum for Missionary Care: An Interview with Neal Pirolo [—at A Life Overseas]

July 31, 2018 § Leave a comment

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In her post “Closer to the Truth about Current Missionary Attrition: An Initial Analysis of Results,” Katie Rowe looks at the findings of a recent survey of missionaries, showing that respondents rated “lack of missionary care” as one of the most common reasons for leaving the field. One of those who commented on the post was Neal Pirolo, author of Serving as Senders—Today: How to Care for Your Missionaries as They Prepare to Go, Are on the Field and Return Home, and The Reentry Team: Caring for Your Returning Missionaries. The current edition of Serving as Senders—Today is a revision of the original, first published in 1991. Since then, it has been translated into 20 languages and has nearly a half million copies in print.

In reference to missionary/member care, Neal writes, “I have been ‘beating this drum’ since 1976!” I contacted Neal to get his long-term perspective, and he graciously agreed to answer my questions (and along the way, with his wife’s help, remembered that the year was actually 1978).

Why was 1978 a starting point for you to begin your drumbeat for missionary care? 

Oftentimes, telling a story communicates better than “just the facts.” Let me tell a story:

I went to Brazil to administer the five schools Wycliffe/SIL was using at the time for missionary children. My wife was given the responsibility of overseeing the Group House in Cuiaba. We had a choice: move our family of six in with all the singles or move from house to house every three months as translators went to their villages and back. We moved in. We looked in the refrigerator. Every item had someone’s initials on it. We looked at each other. “This will not work,” our eyes said to each other. But how do you change a group of people so entrenched?

Read the rest at A Life Overseas. . . .

[photo: “Drum,” by André Prata, used under a Creative Commons license]

Eight “Ifs” I Don’t Believe So Much Anymore [—at A Life Overseas]

June 28, 2018 § Leave a comment

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After my mother’s death last year, my sister and I sorted through the items in her house, and I came home with some boxes that Mom had saved for me, holding grade-school spelling books, newspaper clippings, cards and letters, and old grad-school acceptance letters. There were some posters, too, ones that I’d used to decorate my room when I was a university student.

Do you remember those Argus posters with inspiring words printed over inspiring photos? (If you don’t, ask your parents—it was that long ago.) I recently unrolled a few of them, and remembered them hanging on my wall. There’s the photo of a sailboat against the horizon, reading, “A ship in the harbor is safe, but that’s not what ships are made for.” And there’s the image of a man climbing a nearly vertical cliff face. That one says, “If it is to be, it is up to me.”

That’s one of the “If” phrases that used to guide me, but I don’t believe it as much now after living overseas. I can’t say for sure it was the location that changed my thinking. Maybe it was just the time that went by, and I would have come to the same conclusions regardless of where I lived. But I can’t separate the when and the where—from the experiences that made up my life then and there.

If it is to be, it is up to me
You’ve got to admire that mountaineer on my poster. He’s straining for his next handhold, his bearded face a display of determination. He knows that he must—he will—reach the summit. He knows the printed message is true. It’s made up of 10 two-letter words. How cool is that?

I understand what the poster is getting at—that we shouldn’t wait around for others to get things done. But somewhere along the way I learned that I’m not the center of the making-things-happen-universe. And it’s a good thing for the world that I’m not. Now I’m more on board with an image that says something like “If it is to be, it is up to God using whomever he sees fit to grace with the opportunity to join him. Finding what I can do to help is the part that’s up to me.” Not too catchy. Too many words and letters for a good poster. And for the picture? How about a guy pausing as he climbs the stairs?

If you want something done right, do it yourself
This phrase is a second cousin to the one above. . . .

Finish reading at A Life Overseas.

[photo: “to climb the stairs” by Thomas8047, used under a Creative Commons license]

 

Risk and the Cross-Cultural Worker: An Interview with Anna Hampton, Author of “Facing Danger” [—at A Life Overseas]

May 31, 2018 § Leave a comment

Warning

Dr. Anna Hampton, along with her husband, Neal, have lived and worked for nearly 20 years in war-torn Islamic countries. This includes almost 10 years in Afghanistan, where they started raising their three children. Their experiences led Anna to write Facing Danger: A Guide through Risk (Zendagi, 2016), which is based on her doctoral dissertation at Trinity Theological Seminary. 

Many cross-cultural workers recognize the need to develop a theology of suffering, but you write that a theology of risk is also necessary for resilience on the field. You cover this in depth in Facing Danger, but could you give a short elevator speech on how the two are different?

A theology of suffering asks a different question than a theology of risk asks. When I was a young mom facing daily threats of all kinds but especially kidnapping and murder, I needed to be able to evaluate what God was calling me and my children to that day. We hadn’t suffered the reality of kidnapping, but we were facing the risk of it. So how was I to think, to process my emotions, hear God’s voice, and then make a decision on what I was to do?

While risk and suffering are closely related and really go hand in hand, they are not the same thing. A theology of suffering does not answer the challenges of how to think, feel, and make decisions in risk. Instead, a theology of suffering answers how I am to respond to God in suffering, how I am to think, feel, and view God’s heart once I am in suffering. Suffering in many ways is more of a “static” scenario, whereas risk is inherently dynamic—one is moving toward or away from risk and danger, and the situation is often unstable and confusing. A theology of risk answers how I am to act on the opportunities presenting themselves in risk: Risk equals opportunity for both great loss and great gain.

For the rest of the interview, go to A Life Overseas. . . .

[photo: “Warning!” by Ray Sadler, used under a Creative Commons license]

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