Wednesday, March 24, 2010
Monday, March 22, 2010
Quote of the Week
"Until I went to the dorm, I didn't know that pancakes and waffles were breakfast food."
Benjamin Bowers, MK from Mali who grew up eating them for supper.
Benjamin Bowers, MK from Mali who grew up eating them for supper.
Monday, March 15, 2010
FAITH 'n' BEGORRAH...!
We had a faith healer in town last week. A very interesting phenomenon which has raised a lot of questions for me, both culturally and theologically.
He was here for three nights and on the second evening the stadium was Standing Room Only. It was such a mob that they basically had to cancel the meeting due to crowd control issues. Now, there are no more than 250 Protestant Christians in Kayes (pop. >100,000); perhaps a few more Catholics, but this was definitely a Protestant event. Everyone else is either animistic Muslim or Islamic animist (however you prefer to express it). So how did a meeting of a minority religion draw so many, especially since getting people to attend a Bible study or visit a church is like pulling teeth?
It's all about POWER. This preacher, Pastor Michel, has a successful healing ministry. That means he has power from Somewhere, and frankly, people don't care if it's from God or the Devil or something else, if they can get close to it or get a piece of it. This may seem strange to the western mindset, especially if you are not familiar with the Flaw of the Excluded Middle (a term coined from but not to be confused with the Law of the Excluded Middle in logic). The Flaw of the Excluded Middle posits that the Western world view has a blind spot that makes it difficult for many Western missionaries to understand, let alone answer, problems related to spirits, ancestors and astrology. The Western two-tiered view of the universe typically leaves out an entire dimension seen quite readily by people of non-Western cultures. We acknowledge the material universe, and those who are some kind of believer usually accept the existence of a high supernatural plane including God, angels, the Devil, and perhaps demons. For many non-Western cultures, however, there is a middle, unseen plane which exists in this world which may include spirits and ancestors, as mentioned above, as well as genies and powers which can (perhaps) be appeased by charms, spells and fetishes.
(For more information on The Flaw of the Excluded Middle see http://www.strategicnetwork.org/index.php?loc=kb&view=v&id=3263&fto=970& .)
Here in Mali the Excluded Middle is a vital part of life. We see it in the charms people wear and attach to their babies, or hang in their gardens. One of my friends has cowrie shells braided into her hair. You would probably think they were pretty ornaments, but I know they are jiginiu, "little hopes," designed to ward off evil spirits. She also uses cowrie shells to tell fortunes, which people take very seriously.
A few years ago the police in Senegal busted up a gang of burglars who had perpetrated a chain of house invasions against expatriates (including us) and rich Africans. The leader of the gang had over 50 fetishes attached to his body (some said to be effective at warding off bullets!) and the police were careful to cut off and burn every last one lest they help him to escape.
Some years ago a plane crashed in Timbuktu. Of 50 passengers and crew there was one survivor. She was taken to the capital to be hospitalized, where they had to put her in a private room (instead of a ward, which is all most people can afford) with a guard at the door. Why? Because if she was the only survivor, there must be something different about her, she must have access to some power or medicine, and if one could only touch her... So to avoid her being mobbed, she was sequestered. Another time people here in Kayes were hurrying to see a man who never went to the bathroom. Yes, I know that sounds funny, but supposedly he never needed to urinate or defecate, and since that meant he was privy to some supernatural power, people wanted to touch him or sit in the circle of his influence. (I told my informant that I was sure he was sneaking off to the latrine late at night, but she just laughed at me).
Certain people have powers as well, depending on their caste in society. The wives of blacksmiths are said to be able to do certain kinds of spells. Griots, the "town criers" for want of a better word, are also powerful. Even though pure Islam discourages such meddling with the occult, there are marabouts, who are basically Muslim shamans. (By the way, I recently learned the former president of Mali, Moussa Traoré, overthrown in the coup d'état of 1990, is not only out of prison and pardoned, but is pursuing a second career as a Big Time Marabout in Bamako!)
Pastor Michel is also in danger of being mobbed wherever he goes. Therefore, the Malian chief of state, President Amadou Toumani Touré (popularly known as ATT, just as we have called certain American presidents colloquially by their initials, such as FDR & LBJ) called the local authorities to arrange a place for him to stay and a security contingent of national guardsmen to surround and protect him. (Can you imagine Pres. Obama personally calling out the Guard for a Benny Hinn crusade?!?)
So even though Pastor Michel may indeed have power from God to heal, people do not come to him because they believe in his God or have any intention of converting to his Christian faith. They want to get close to POWER. And so they came in droves, most bringing their sick loved ones, but many attending just to be there and to see a miracle. I was told that mentally ill people were brought in from all the surrounding villages. Whenever he prayed for them, white birds rose up from the crowd, into the sky. Were their demons being released this way? Don't ask me (I told you I haven't figured out the theology yet)!
I don't yet know the statistics on how many people were healed and of what illnesses. I am told that a few people prayed to receive Christ. I hope it's true and I will be asking in a few months if any of them come to church.
Lest I sound too hard-hearted or cynical, I want to say that I have a great sympathy for the Malian people in this area. Most Malians are sick all the time. They have a poor diet and live in a dirty environment and can't afford medical care, so they often wait until their health becomes a crisis before dealing with illness. We had a conference in Kayes once, with pastors and their families coming from outlying villages. Every one of them sought medical care while they were here in the city; they were all dealing with chronic complaints to some degree. This was quite an eye-opener to me. So I can empathize with people's desperation to find a solution of some kind, even if it's one I do not understand or agree with.
As to the theological questions raised by this ministry, this has become very long and that will be the subject of a future post.
Interestingly, on the weekend after Michel's crusade, I visited a friend in the very neighborhood where the meetings were held. Yet I was greeted at the door of her compound by some middle school-aged boys who said to me, "Christians aren't welcome here. Christians are bad." So after the excitement passes, life returns to normal, and I'm here today, gone to Mali...
He was here for three nights and on the second evening the stadium was Standing Room Only. It was such a mob that they basically had to cancel the meeting due to crowd control issues. Now, there are no more than 250 Protestant Christians in Kayes (pop. >100,000); perhaps a few more Catholics, but this was definitely a Protestant event. Everyone else is either animistic Muslim or Islamic animist (however you prefer to express it). So how did a meeting of a minority religion draw so many, especially since getting people to attend a Bible study or visit a church is like pulling teeth?
It's all about POWER. This preacher, Pastor Michel, has a successful healing ministry. That means he has power from Somewhere, and frankly, people don't care if it's from God or the Devil or something else, if they can get close to it or get a piece of it. This may seem strange to the western mindset, especially if you are not familiar with the Flaw of the Excluded Middle (a term coined from but not to be confused with the Law of the Excluded Middle in logic). The Flaw of the Excluded Middle posits that the Western world view has a blind spot that makes it difficult for many Western missionaries to understand, let alone answer, problems related to spirits, ancestors and astrology. The Western two-tiered view of the universe typically leaves out an entire dimension seen quite readily by people of non-Western cultures. We acknowledge the material universe, and those who are some kind of believer usually accept the existence of a high supernatural plane including God, angels, the Devil, and perhaps demons. For many non-Western cultures, however, there is a middle, unseen plane which exists in this world which may include spirits and ancestors, as mentioned above, as well as genies and powers which can (perhaps) be appeased by charms, spells and fetishes.
(For more information on The Flaw of the Excluded Middle see http://www.strategicnetwork.org/index.php?loc=kb&view=v&id=3263&fto=970& .)
Here in Mali the Excluded Middle is a vital part of life. We see it in the charms people wear and attach to their babies, or hang in their gardens. One of my friends has cowrie shells braided into her hair. You would probably think they were pretty ornaments, but I know they are jiginiu, "little hopes," designed to ward off evil spirits. She also uses cowrie shells to tell fortunes, which people take very seriously.
A few years ago the police in Senegal busted up a gang of burglars who had perpetrated a chain of house invasions against expatriates (including us) and rich Africans. The leader of the gang had over 50 fetishes attached to his body (some said to be effective at warding off bullets!) and the police were careful to cut off and burn every last one lest they help him to escape.
Some years ago a plane crashed in Timbuktu. Of 50 passengers and crew there was one survivor. She was taken to the capital to be hospitalized, where they had to put her in a private room (instead of a ward, which is all most people can afford) with a guard at the door. Why? Because if she was the only survivor, there must be something different about her, she must have access to some power or medicine, and if one could only touch her... So to avoid her being mobbed, she was sequestered. Another time people here in Kayes were hurrying to see a man who never went to the bathroom. Yes, I know that sounds funny, but supposedly he never needed to urinate or defecate, and since that meant he was privy to some supernatural power, people wanted to touch him or sit in the circle of his influence. (I told my informant that I was sure he was sneaking off to the latrine late at night, but she just laughed at me).
Certain people have powers as well, depending on their caste in society. The wives of blacksmiths are said to be able to do certain kinds of spells. Griots, the "town criers" for want of a better word, are also powerful. Even though pure Islam discourages such meddling with the occult, there are marabouts, who are basically Muslim shamans. (By the way, I recently learned the former president of Mali, Moussa Traoré, overthrown in the coup d'état of 1990, is not only out of prison and pardoned, but is pursuing a second career as a Big Time Marabout in Bamako!)
Pastor Michel is also in danger of being mobbed wherever he goes. Therefore, the Malian chief of state, President Amadou Toumani Touré (popularly known as ATT, just as we have called certain American presidents colloquially by their initials, such as FDR & LBJ) called the local authorities to arrange a place for him to stay and a security contingent of national guardsmen to surround and protect him. (Can you imagine Pres. Obama personally calling out the Guard for a Benny Hinn crusade?!?)
So even though Pastor Michel may indeed have power from God to heal, people do not come to him because they believe in his God or have any intention of converting to his Christian faith. They want to get close to POWER. And so they came in droves, most bringing their sick loved ones, but many attending just to be there and to see a miracle. I was told that mentally ill people were brought in from all the surrounding villages. Whenever he prayed for them, white birds rose up from the crowd, into the sky. Were their demons being released this way? Don't ask me (I told you I haven't figured out the theology yet)!
I don't yet know the statistics on how many people were healed and of what illnesses. I am told that a few people prayed to receive Christ. I hope it's true and I will be asking in a few months if any of them come to church.
Lest I sound too hard-hearted or cynical, I want to say that I have a great sympathy for the Malian people in this area. Most Malians are sick all the time. They have a poor diet and live in a dirty environment and can't afford medical care, so they often wait until their health becomes a crisis before dealing with illness. We had a conference in Kayes once, with pastors and their families coming from outlying villages. Every one of them sought medical care while they were here in the city; they were all dealing with chronic complaints to some degree. This was quite an eye-opener to me. So I can empathize with people's desperation to find a solution of some kind, even if it's one I do not understand or agree with.
As to the theological questions raised by this ministry, this has become very long and that will be the subject of a future post.
Interestingly, on the weekend after Michel's crusade, I visited a friend in the very neighborhood where the meetings were held. Yet I was greeted at the door of her compound by some middle school-aged boys who said to me, "Christians aren't welcome here. Christians are bad." So after the excitement passes, life returns to normal, and I'm here today, gone to Mali...
Sunday, March 7, 2010
Quote of the Week
CICERO: No man can be brave who thinks pain is the highest evil,
nor temperate who considers pleasure the highest good.
What do you think?
nor temperate who considers pleasure the highest good.
What do you think?
Wednesday, March 3, 2010
The Trials and Tribulations of Travel in West Africa, Part I
I have a love/hate relationship with traveling anywhere in the world, but especially here in Africa. On this side of “the pond” it weighs out a bit heavier on the “hate” side of things because it involves a lot of waiting, not one of my strong points; e.g.
- Waiting to leave. (Bush taxis don’t leave until they are full; this is only 7 passengers, but it may involve a wait of many hours or overnight to get that last passenger. Sometimes I’ll buy the last ticket to move things along, but if there are two or more empty places, I usually can’t afford to buy more than one.)
- Waiting for officials at roadside police posts to inspect ID cards or merchandise so they can extort bribes. (They don’t bother Americans, but in spite of international agreements allowing free travel between African countries, local officials will find a pretext to charge a fine to each traveler from a different country.)
- Waiting for repairs. (From a flat tire to a broken chassis, we’ve seen it all!)
- Waiting to arrive at my destination. (The 500 mile trip to visit my children, for example, is an all day voyage; we have spent as few as 11 hours and as many as 45 [!] depending on road conditions. Currently, I am happy to say, most of the road is in good repair or at least being worked on.)
Sunday, February 28, 2010
Quote of the Week... on Childhood
-Brian W. Aldiss
What do you think?
Friday, February 26, 2010
Short Term Pros and Cons: An Epistle
My cousin, Drew, who is also in what he calls a “do-gooder” profession ;-) sent me this link to an article called The End of Service Trips? by Tim Ogden:
http://www.philanthropyaction.com/articles/the_end_of_service_trips/
The author challenges the value of overseas service trips (such as missions trips) in terms of value for dollar. He says, “My epiphany on the pointlessness of such trips came while spending a month volunteering at an international NGO’s famine-relief operation in Ethiopia. Despite my good intentions it was abundantly clear that I had no useful skills for the situation.”
He also sites an op-ed from the Wall Street Journal, The 'Great Commission' or Glorified Sightseeing? by Evan Sparks. Sparks, who has himself taken numerous short-term missions trips, is even more critical: “The billion-dollar question, however, is whether they're worth the cost. Are short-term missions the best way to achieve the goals of Christians? Critics argue that sightseeing often takes up too much of the itinerary, leading some to call short-termers ‘vacationaries.’”
http://online.wsj.com/article/SB122359398873721053.html?mod=djemITP
My husband maintains that the value of such trips is the exposure of Americans to how “the other half” lives. He feels that every American church member should make such a trip to the Third World. Andy Crouch, executive producer of Round Trip, a documentary film-based curriculum designed to improve church service trips, echoes this sentiment: “To experience the absolute poverty in parts of the developing world, to see people who couldn’t possibly be doing anything more to escape poverty, can be a transformative experience. It begins raising systemic questions that don’t necessarily get raised when you see the relative poverty in the United States. It’s very important for people in the rich world to be exposed to absolute poverty and I don’t know how you do it without an encounter with a real person.“
But Ogden responds, “Evidence suggests that these trips have no lasting impact on the participants, however.” Sparks cites Calvin College sociologist Kurt Ver Beek, who surveyed U.S. [short-term] missionaries who built homes in Honduras after Hurricane Mitch in 1998. “After coming down from a post-trip ‘high,’ the short-termers did not evince much change in their lives. Only 16% reported ‘significant positive impact,’ including in prayer, friendships and financial giving.”
Sparks says further, “Indeed, if you were to ask an economist about short-term missions, many of which involve such manual-labor projects, he would have a simple answer: Ditch the traveling team members and send a check. A career missionary knows better what manual labor needs to be done on-site, and he can hire local laborers for much less money than what flying in unskilled Americans requires. Using local labor contributes to the local economy and avoids perpetuating a culture of dependency and powerlessness. A career missionary is also fluent in the local language and culturally aware, so he can be more effective at evangelism, discipleship and social-justice ministries.”
So where do I stand on this issue? Firmly straddling the fence! The above statement is correct about providing employment to and empowering locals. Yet we want short-term teams to come here, to see what our lives are like, and to meet the people in whom we have invested ourselves. We believe that long-term missionaries are often called through such an experience (though I have no empirical statistics to back my claim).
As for the advice above for people to stay at home and send a check, things just don’t work that way. I remember a time when we were building a church, and a builder’s team came from the States. The local pastor commented, “With all the money these people are spending on travel, we would have more than enough to finish the building.”
What we told him was that if those people had not come, they would not have sent us their money instead. If they paid for the trip themselves, they would have simply spent it on another trip. If the members of their church contributed to help them, it was because of the participation of people they knew. Contributors get more excited about the involvement of a person they know than about a building project. If they can’t go themselves, they feel good about enabling someone else to do so. There’s not as much vicarious satisfaction in buying a brick.
Crouch suggests, “The trips only make sense if they are part of a comprehensive program of changing peoples attitudes and behaviors. Evidence is shockingly clear that a single trip has no impact. No matter how well you do a trip, especially when you’re talking about teenagers, they are at such a high-velocity developmental stage that I don’t think any single experience is going to have an ‘impact.‘...If you want to see any lasting change you can’t have the trip end when people get back, or even after that one meeting where everyone shares their pictures. The organizations that have thought about this the most and are doing the best job are making these trips part of a much longer engagement with the issues. For instance, there’s one organization that requires a year-long commitment and the trip occurs in the middle—they meet just as often after the trip as they do preparing for it. What we need to do is go out and have our world rocked and then come back and in a sustained way make some real commitments to change and be held accountable for enough time for those changes to sink in. The grooves in our culture are too deep for us to escape from without that level of commitment.“
We have been impressed by a program of the Cooperative Missions Network of the African Dispersion (COMINAD), called Adopt-A-Village. http://cominad.com/
Adopt-A-People has been a popular concept in missions circles for the past decade or longer. This means “that a church, congregation or fellowship group makes a serious commitment to do all they can to reach their adopted people group by working in partnership with the mission agency of their choice.” http://www.adopt-a-people.org/ One criticism of this approach, however, is that it is too big. It’s hard for people to feel intimately involved with a whole tribe of people.
So COMINAD (and others) came up with the idea of allying a single church with a single village. In the COMINAD model, members of the American church visit the village annually, or more often, so they are returning to the same place over and over again. Pictures are taken of each villager, and each member of the US church commits to pray for one of the villagers. The villagers also receive pictures of their prayer partners. The American church also agrees to support a church-planter to live in the village. He will build relationships with the local people, and work or farm alongside them. There may be development projects eventually, but the focus is not on financial benefits, but rather on relationship.
As an African-American organization, the focus of COMINAD is on reconciliation: reconciliation with the descendants of their African brethren who sold them into slavery centuries ago, and reconciliation with God through Jesus Christ. They say to the Africans, “We all know that our ancestors could not have been captured as slaves without the participation of the local people. [Here the villagers nod their heads and/or avert their eyes.] But what they intended for evil, God intended for good (Gen. 50.20). When our ancestors went to the United States, they learned about the Gospel of Jesus Christ so we can bring that back to you.”
This more focused approach on a smaller group of people, with repeated contact, has proven fruitful for COMINAD and other organizations.
Finally, our daughter, Ruthanne, and son, Benjamin, both went on overseas summer trips with Teen Missions International. We are very impressed with this organization as well. For the same amount of money that a young woman in our church was paying to go help missionaries in Costa Rica for two weeks, our kids had two weeks of “Boot Camp” training in Florida, then a month or more of work in their country, followed by a week of follow-up debriefing. We would recommend TMI highly and would love to get one of their groups to come here as well! www.teenmissions.org
If after all this, I have not discouraged you about short-term missions, here are a few helpful links!
Reconciliation Ministries International:
http://www.RMNI.org
Christ for Humanity:
http://www.christforhumanity.org/
Teen Missions International:
www.teenmissions.org
The Alliance for Excellence in Short Term Mission:
http://www.aestm.org/
Christianity Today’s ST mission site:
http://www.roundtripmissions.com/
Short Term missions database/search engine:
http://www.shorttermmissions.com/?STM=0a041825abfa34c137309bced555bb09
United World Mission’s short term opportunities (note: these are for one-to-two year terms, as recommended in the Ogden article):
http://uwm.org/ex237/
And oh, yeah, don't forget about us:
malibowers@gmail.com
Further reading on this issue:
Churches Retool Mission Trips: Work Abroad Criticized for High Cost and Lack of Value By Jacqueline L. Salmon
http://www.washingtonpost.com/wp-dyn/content/article/2008/07/04/AR2008070402233_pf.html
http://www.philanthropyaction.com/articles/the_end_of_service_trips/
The author challenges the value of overseas service trips (such as missions trips) in terms of value for dollar. He says, “My epiphany on the pointlessness of such trips came while spending a month volunteering at an international NGO’s famine-relief operation in Ethiopia. Despite my good intentions it was abundantly clear that I had no useful skills for the situation.”
He also sites an op-ed from the Wall Street Journal, The 'Great Commission' or Glorified Sightseeing? by Evan Sparks. Sparks, who has himself taken numerous short-term missions trips, is even more critical: “The billion-dollar question, however, is whether they're worth the cost. Are short-term missions the best way to achieve the goals of Christians? Critics argue that sightseeing often takes up too much of the itinerary, leading some to call short-termers ‘vacationaries.’”
http://online.wsj.com/article/SB122359398873721053.html?mod=djemITP
My husband maintains that the value of such trips is the exposure of Americans to how “the other half” lives. He feels that every American church member should make such a trip to the Third World. Andy Crouch, executive producer of Round Trip, a documentary film-based curriculum designed to improve church service trips, echoes this sentiment: “To experience the absolute poverty in parts of the developing world, to see people who couldn’t possibly be doing anything more to escape poverty, can be a transformative experience. It begins raising systemic questions that don’t necessarily get raised when you see the relative poverty in the United States. It’s very important for people in the rich world to be exposed to absolute poverty and I don’t know how you do it without an encounter with a real person.“
But Ogden responds, “Evidence suggests that these trips have no lasting impact on the participants, however.” Sparks cites Calvin College sociologist Kurt Ver Beek, who surveyed U.S. [short-term] missionaries who built homes in Honduras after Hurricane Mitch in 1998. “After coming down from a post-trip ‘high,’ the short-termers did not evince much change in their lives. Only 16% reported ‘significant positive impact,’ including in prayer, friendships and financial giving.”
Sparks says further, “Indeed, if you were to ask an economist about short-term missions, many of which involve such manual-labor projects, he would have a simple answer: Ditch the traveling team members and send a check. A career missionary knows better what manual labor needs to be done on-site, and he can hire local laborers for much less money than what flying in unskilled Americans requires. Using local labor contributes to the local economy and avoids perpetuating a culture of dependency and powerlessness. A career missionary is also fluent in the local language and culturally aware, so he can be more effective at evangelism, discipleship and social-justice ministries.”
So where do I stand on this issue? Firmly straddling the fence! The above statement is correct about providing employment to and empowering locals. Yet we want short-term teams to come here, to see what our lives are like, and to meet the people in whom we have invested ourselves. We believe that long-term missionaries are often called through such an experience (though I have no empirical statistics to back my claim).
As for the advice above for people to stay at home and send a check, things just don’t work that way. I remember a time when we were building a church, and a builder’s team came from the States. The local pastor commented, “With all the money these people are spending on travel, we would have more than enough to finish the building.”
What we told him was that if those people had not come, they would not have sent us their money instead. If they paid for the trip themselves, they would have simply spent it on another trip. If the members of their church contributed to help them, it was because of the participation of people they knew. Contributors get more excited about the involvement of a person they know than about a building project. If they can’t go themselves, they feel good about enabling someone else to do so. There’s not as much vicarious satisfaction in buying a brick.
Crouch suggests, “The trips only make sense if they are part of a comprehensive program of changing peoples attitudes and behaviors. Evidence is shockingly clear that a single trip has no impact. No matter how well you do a trip, especially when you’re talking about teenagers, they are at such a high-velocity developmental stage that I don’t think any single experience is going to have an ‘impact.‘...If you want to see any lasting change you can’t have the trip end when people get back, or even after that one meeting where everyone shares their pictures. The organizations that have thought about this the most and are doing the best job are making these trips part of a much longer engagement with the issues. For instance, there’s one organization that requires a year-long commitment and the trip occurs in the middle—they meet just as often after the trip as they do preparing for it. What we need to do is go out and have our world rocked and then come back and in a sustained way make some real commitments to change and be held accountable for enough time for those changes to sink in. The grooves in our culture are too deep for us to escape from without that level of commitment.“
We have been impressed by a program of the Cooperative Missions Network of the African Dispersion (COMINAD), called Adopt-A-Village. http://cominad.com/
Adopt-A-People has been a popular concept in missions circles for the past decade or longer. This means “that a church, congregation or fellowship group makes a serious commitment to do all they can to reach their adopted people group by working in partnership with the mission agency of their choice.” http://www.adopt-a-people.org/ One criticism of this approach, however, is that it is too big. It’s hard for people to feel intimately involved with a whole tribe of people.
So COMINAD (and others) came up with the idea of allying a single church with a single village. In the COMINAD model, members of the American church visit the village annually, or more often, so they are returning to the same place over and over again. Pictures are taken of each villager, and each member of the US church commits to pray for one of the villagers. The villagers also receive pictures of their prayer partners. The American church also agrees to support a church-planter to live in the village. He will build relationships with the local people, and work or farm alongside them. There may be development projects eventually, but the focus is not on financial benefits, but rather on relationship.
As an African-American organization, the focus of COMINAD is on reconciliation: reconciliation with the descendants of their African brethren who sold them into slavery centuries ago, and reconciliation with God through Jesus Christ. They say to the Africans, “We all know that our ancestors could not have been captured as slaves without the participation of the local people. [Here the villagers nod their heads and/or avert their eyes.] But what they intended for evil, God intended for good (Gen. 50.20). When our ancestors went to the United States, they learned about the Gospel of Jesus Christ so we can bring that back to you.”
This more focused approach on a smaller group of people, with repeated contact, has proven fruitful for COMINAD and other organizations.
Finally, our daughter, Ruthanne, and son, Benjamin, both went on overseas summer trips with Teen Missions International. We are very impressed with this organization as well. For the same amount of money that a young woman in our church was paying to go help missionaries in Costa Rica for two weeks, our kids had two weeks of “Boot Camp” training in Florida, then a month or more of work in their country, followed by a week of follow-up debriefing. We would recommend TMI highly and would love to get one of their groups to come here as well! www.teenmissions.org
If after all this, I have not discouraged you about short-term missions, here are a few helpful links!
Reconciliation Ministries International:
http://www.RMNI.org
Christ for Humanity:
http://www.christforhumanity.org/
Teen Missions International:
www.teenmissions.org
The Alliance for Excellence in Short Term Mission:
http://www.aestm.org/
Christianity Today’s ST mission site:
http://www.roundtripmissions.com/
Short Term missions database/search engine:
http://www.shorttermmissions.com/?STM=0a041825abfa34c137309bced555bb09
United World Mission’s short term opportunities (note: these are for one-to-two year terms, as recommended in the Ogden article):
http://uwm.org/ex237/
And oh, yeah, don't forget about us:
malibowers@gmail.com
Further reading on this issue:
Churches Retool Mission Trips: Work Abroad Criticized for High Cost and Lack of Value By Jacqueline L. Salmon
http://www.washingtonpost.com/wp-dyn/content/article/2008/07/04/AR2008070402233_pf.html
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