Short-Term Missions as a New Paradigm

Mission after ChristendornEmergent Themes

in Contemporrary Mission

EDITED BY

Obgo tl. KaluPeter VethanayagamonyEdmund Kee-Fook Chia

WESTMINSTERJOFIN KNOX PRESSLOU$VIT,I,E . KENTUCKY

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Short-Term Missionsas a l{ew Paradigm

RonnnrJ. Pnlpsr

HISTORY OF SHORT-TERI,I MISSIONS

In 1910, mis.sionary service normatively expected lifelong career cornmitment.But sometime around the middle crf the twentieth century, a gradual ch.rngecommenced. For example, in 1949 the l4ethodist Iloard of A4issions approveda revolutionary ne\4' prograrnl in which recent college graduates, traveling ingroups of 50, were appointecl for 3 -year terms of service in specific countriessuch as Japan or India. After six-weefts of training, these "45-day wonclers',(as veteran missionaries sometimes called them) serv'ed as rural developmentu'orkers, mission secretaries, and of6ce staff, teachers at MK (missionary kids)boarding schools, staff at medical hospitals, and so on. Such trvo- or three-year terrns of service became conrmon fcrr tr{ennouites and increasingly forother agencies.

By at least the early i950s, traveling music evangelisnr reams (cnmprisedof one or t$'o speakers with a rrrusic group) or sports evangelisr.n teams frorr.r

A.merica were traveling through Europe or the Orient. Ily the late I950s andearly 1960s, new agencies like Operation Mobiliz.ation (1957) and YouthWith A tr{ission (1960) appeared on the scene, agencies organized enrirelyaround new paradigms of short-term service ranging from a ferv weeks to a

I v'ant to tirank the Faculty Reading Group at Trinity Evangelical Diviniry Schoolfor reading an earlier version ofthis paper and providing helpftrl feedback and critique.

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couple of years. -I'he U.S. Peace Corps (1961), a parallel secular organiza-tion, was also founded about this time. Beginning in the 1950s and 1960s,

Christian colleges increasingly began to organize surrmer mission trips, as

did canpus ministries (like Campus Crusade and Intervarsity Christian Fel-low-ship). Gradualiy even shorter terrns of sen'ice, lasting as litde as one week,trecame normal. By the 19fl0s ri'hole new organizations developed, such as

STEM International (1984), Teen Mania,N{inisrries (1986), or Advenrures in&Iissions (1989), specializing in sucl, short*tenrr nrission trips. Local churchyouth pastors increasingly made an annual mission trip core to their youthministry, u'ith destinations either domestic or abroad. Larger congregarionsincreasingly included on their staff a designated "mission pastor," r.r'ho wouldhelp lead their ou'n mission projecls, projects often organized in partnershipu,ith sister congregations abroad and strstained rhrough regular groups oftravel ine short -ternr ruissionaries.

SIZE AND SCOPE OF SHORT-TER.NI MISSIONS TODAY

By 200-5, approximately 1.6 rnillion adult U.S. church mer.ntrers v-ere travel-ing abroacl every year on short-terrn mission (STil,{) trips, u-ith the average(median) arnount of time spent in senrice abroad per trip (nnt counting traveltime) novr being eight days.2 Less than a third oi S'I'f,{ trips for young peopleare currendy longer than fburteen d:rysl. One indication of the increase inthe numbers of S'L\{ participants corues from Wuthnou"s national randomsurvey data, where he reports:

Only 61's percent of those who had been teenagers during the 1950s,I 960s and I 970s said they had gon e to another courltry on a short-termmission trip while in high school, whereas the proportion increased tofive percent among those who had been teenagers in the I990s and 12

percent arrrong those u,ho had been teenagers since the 1 990s.+

A 2002 rlational random suwey try Christian Smith (n = 3,370) of 13-17-year-olds in the United States discovered that29 percenr indicated rhat dreyhad raveled at least once on a mission or religious serv-ice project (eitherdomestically or abroad), with a follow-up survey in 2005 (n = 2,604) of thesame populaljel-nssr 16 to 2A years old-*.hich fbund that 41 percentreported having gone on such rnission trips or religious sen'ice projects.s'I'hissurvey did not ask specifically abr:ut trips abroacl, and thus this clata includesdomestic service trips as u,'ell. Yet u'hat this data indicates is that youth par-ticipate in STM trips at quite high rates' suggesting that Wuthnow's 1.6 mil-lion figure for annual adult ST&I trips atrroad significantly undercounts the

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86 RobertJ. Priest

total number of individuais traveling abroad on S'I'M trips in a given rrear.

Thus the total number of U.S. Christians traveling abroad on STM trips islikely to be someu,here betu'een tu,o and three million per year.

'W.uthnou'

(2009) caleulates that at current rates, rhe liferime "probability of a particularchurch member going abroad on a short-tern mission trip could reasonablybe 20 to 25 percent."

.&{y own survey of 2,2A8 seminary srudents in required master of divrn-ity (L{Div) courses in U.S. seminaries (across dentiminatjons and includingRoman Catholic serninaries) discovered rhat 48 percent had traveled abroadon one or more S'l'M trips. fu'nong 562 students in required courses ..rt

i0 llible colleges,62 per:cent had done at leasr one S'I'i\4 trip abroad.6 Incore general education courses at 31 Christian liberal arts colleges (CCCUschools), 47 percent o{ 2,790 srudents reporred having traveled abroad onSTMs. This contrasts u'ith 7 percent of 246 srudents taking general educarioncourses at 5 Roman Catholic colleges (NCCAA) u'ho had taken mission tripsabroad. Again, in my survey of 591 adult members of Sunday school classes

or Bible Studics at ten megachurches, 32 percent of respondents indicatedthat they had traveled atrroad on an STM trip at least once. In short, STI,{ istoday an enomlous phenomenon, central to the ministry practices of a highproportion oFAmerjcan Christians.

Although it is often claimed that STM is primarily practiced by Chris-tians in the United States, S'lM is actually increasingly practiced by Chris-tians around the world. Iior example, in my survey of 672 Protestant pastorsin'I'hailand, 55 percent reported that their cuffent congregarion has hosted a

visiting group of short-term rnissionaries Iiom the United States. But almostthe same percent (51%) report that their c<,rngrep;ation has hosted a visiunggroup of shoft-term missionaries from South Korea. Furthermore, thevreportthat they themseh'es and some of their congregants have also traveled on S1-Mtrips. From Peru to El Salvador, Paraguay, Singapore, Tliailand, Soudr Korea,or Kenya, one finds Christians not only parhedng u'ith visiting short-termmissionalies, but also sending out STI,I teams thernselrcs, either abroad or todestinations within their o'"r'n country. In a suley of 1,0fi6,lvlDiv students inKorean seminaries, fully 68 percent had traveled abroad on STM trips-sue-gesting tlrat Koreans may surpass Anerjcans in tlreir S'I i,{ involvetnents.

JUSTIFYING SHORT-TER ,f MTSSTONS

From the beginning, career missionaries have sometimes criticized the neu.'

paradigm. in 1919, fcrr example, an old missionary to India wrote a letrerto the Metirodist Mission Board, complaining about the tw-o sroups of {ift.v

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Short-Terrn &Iissions as a New Paradigm

recent college gracls that were soon to arrive in India fbr three-year terms.She describecl a gathering of veteran missionaries in v'hich

nzt ane o/ei^c could think how we could put then'r to u,ork at alll . . .

They will not hrve the language rnd wili not tre trying to get it. Nei-ther will they have any pr{)per preparation frrr any particular {pe ofwork which thelz 66u|6 do w'ithout the language. WILAT CAN theydo? We don'r know! On rhe other hand, it's no wonder they "rake .itinto their heads and ask to be sent out" in this *-ay! It's a wonderfiulrip for them, u'hy wouldn't thev u'ant to corne out?7

Today short-terrn mission trips typicallv last under two weeks, not twoor three years. And with an average cost per international mission trip of$ 1 ,400,8 an amount raised in the name of "mission," there are nattirally ques-

tions raised about the stewardship involved in short-term missions.

Strengthening the Career Mission Enterprise?

During d-re decades of the 1980s and 1990s, as short-temr missions exploded,most STM leaders justi{ied short-terrl missions, not in terms of a strategic con-tribution that short-termers'\ .'ere supposed to rnake on dre field, but by clairningthat short-term missionaries $'ere likely to become career missionaries and/orwere llrore likeiy to financially contrjbute to career rnissions. 'l'he larger career

missionary establishment was thus asked to relinquish its fonner monopoly onthe right to use missions rhetoric and funding strategies, anc{ to allow the S'I'Mfiroveillent to support itself dlrough nfssions rhetoric anc{ firnding strategies.

Why? Because STtr{ would strengthen the career mission novement. Todaythe results are clear that the explosion of STM coincided with a plateauing and

decline of career missions,9 and that the STM expansion reflected or et least

coincided with a redirection of resources away &om career missions rather dranan increase in the amounts given in support of career missions.l0

Having a Positive Impact on Short-TermMission Participants!

Alternativel)r, as sl'lort-term rnissions has becorne central to youth ministryand congregational Formation aclivities, some youth leaders and rnissionpastors acknowledge the limited value of their activities to recipient com-munities, and instead justi{, S'f,\4 in terms of how it positively benefits theshort-termer and the sending congregation or youth prograrn- Thus in theI'aathuot'ket'magazine, Scott Meier explains that the "reai reason" for STMis to benefit the short-term participant spiritually.l 1 Paul Borthu'ick acknowl-edges the limited vrrlue of STM to recipients and blundy states, "The number

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88 RobertJ, Priest

one purpose of a short-term mission trip is to change the lives of those ,*.ho

participate," the lives of the short-tenners,ll And indeed, if one asks iinancialsupporters why they are heiping fund a young person tc) go o11 a mission uip,they npically answer i' terms of its hoped-for i'rpact on rhe young partici-pant, rather than in terms of this ministry p;1ftern being particularly strategicto mission impact in the receiving community.

&lission trips have largely replaced sunmer retreats or )roud1 camps as theannual youth event For church youth groups, u'ith rrrany canlps reporting tJratthere is today a shrinking or even nonexistent market for them to host youthretreaLs. Back in the early 1980s, when Lserved as a youth director, we tookour high school youth on an annual rereat to the beach, with thousands ofother teenagers at "I'un in the Son." Or.rtstanding youth speakers pou'erfullyfocused our attention on wirness, service, comnruniq'. social justice, rnissions,racism, nraterialisrn, hedonism, stewardship, and vocation. We were called towitness to an unbelieving world that needed christ. Then u'e headed out tosocialize with other church kids. W'e were warned not ro live self-indulgenthedonistic lives. Then we headed out to enjoy rhe sun, the sand, and the sea.

Speakers pov'erfully spoke of racism, discrimination, and the need for socialjustice. Then we headed our ro surf or plal' ynl1"r'1rall with other white kidslrom the suburtrs. We were called to live lives of servanthood For others. Thenu'e headed to the cafeteria, where ethnic minorities served us delicious food.

'l'oday 1'outh pastors are rnore likely to rnake the annual youth event a mis-

sion trip. 'I'his may be part of their job description. Youth pasrclrs will focuson similar themes. But now g'hen sen'anthood is talked about, it is also beingpracticed. When racism or prejudice or poverty and u'ealth are considered,the issues are not distant, abstract reflections frorn the suburbs or the beach ora retreat center. Rather, reflection occurs in the very context ofrelationshipwith people of other ethnic or racial groups, people themselves often suug-gling with poverty. when our materialisdc and hedonistic lives are critiqued,it is away from the taken*for-granted home suburban settirlg. \4,then vocationis considered, it is in the context of iruman need, both physical and spiritual.

Not surprisingly, snrdents treasure pictures fr.om these times, pictures dis,played on walls, screensavers, or Facebook-pictures that capture and displaya desired self-image, an image of the self who is loving and serv-ing those inneed. John, for example, is a rnedical student. On his desk is a picture oFhim-self and his dad senring in a &Iexican slum u'ith Mexican friends. When askedatrout the placement of this picture on his desk, he replies that this picture is

there to rernind him every day while he is in rnedical school why he is there.Rather than inspire himself to study hard u'idr images of money, prestige, or.

u.'ealth,John inspires himself with a symbol of human need and a reminder tolive his life in sen'ice to others.

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Short-Terrn Missions as a New Paradism

'I'oday S'IM is a core part of youth rninistry. 'I'he ve4, job descriptionof youth pastors, and indeed of many associate pastors or nrission pastors,

includes the requirement of organizing and leading short-term mission tripsat home or abroad. So STM ministry is a core part of dre intemal disciple-ship ministry of local churches, parricipated in because of ies spiritual ben-efits to the sending church and its own members. Like pilgrimages, these

trips are rituals of intensification or spirirual renewal '"'"fiere one temporarilyleaves the ordinary, compulsory, v-orkaday life "at home" alld experiences an

extraordinary, voluntary, sacred experience "away frorn [6q1s"-in a lirninalspace where sacred goals are pursued, physical and spiritual tests are faced,

nonnal strucftrres are dissolved, canxntunittts is experienced, and personaltransformation occurs. 'I'his transfbrrnation ideally produces ne$'seives to be

reintegrated back into everyday life "at home," nev' selves that in turn helpto spiritually rejuvenate the churches they come frorrr and inspire ne*' civicvirtues at home.

Mission for Whom?

'fhose with more traditional understandings of mission have responded thatactivities designed to firrther the internal discipleship r.ninistries oFone's ou'n

church are valuable, but they should not be done in the name of missions.Under the older paradigm, youth pastors funded their annual y'outh events

either through the church youth budget, through car washes, or throughindividuals paying their own way. Now youth pastors have a ne\.r. $'ay topay for their lisu*I events. By calling them "missions," participants are

allowecl to appropriate (some would say "hijack") the sacred rhetoric and

funding strategies historically reserved for career missionaries (with the

use of ptaver letters, requests fcrr support, etc.) in order to pay for some-

thing that is ultimately for the good of the short-term missionary and the.sending church. Critics sarcastically comment, "For the first time in his-tory, Christians have figured out a way to give to themselves and call it mis-sions."l3 That is, u/the fund-raising rhetoric explicitly appeals to mission,

i.e. asks for suppnrt to ravel to anntfrer country and (altruistically) sen'e

people there, but u'here the partnership project primarilv uses other people

as a rhetorical ploy md staged backdrnp to something really primarily (and

narcissistically) focused on the well-being of the short-term rnissioner and

the sending church, then therc are good reasons to reject this justificationas aclequate.

The question remains: In what sense may the STM paradigm be thought of as

a genuine good for recipierrt commulrities, and not merely for the travelcrs?

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In my own surveys of hundreds of pastors in 'I'hailand and Peru, a majorityof pastors indicated that they sornetirnes wondered about the motivations ofshort-term missionaries they had hosted. But though there doubtlessly are a

r,r'ide array of possible self-serving motivations in STtrf (ranging from a desire

to travel, experience othcr cultures, add global volunteering to one's rdsum6,

grow spiritually, grou' closer to others in your church, escape from ennui, feel

t-hat one's life matters), most of these pastors who had worked u'ith visitingSTM groups nonetheless indicated that these groups h'ad made contributionsthat were of strateg;ic value to host partners and/or recipient comrnunilies.Most were enthusiastic about having further opportunities to work closell'u.ith visiting S-IlilI groups. 'I'hu there is evidence that the energiy for S'I'.\4partnerships comes not merely fron the side of the travelers; there also is

often a great deal of energXz and effort and vision on the part of recipientcomrnunities to attract and inspire visiting rnissionaries.la In what way, then,does the STM paradigm reflect a significant ne'il/ \ ray of doing "nission," ofmaking a strategic contribution that benefits others?

Evangelizing the Least EvangelizedP

As we explore this question, one clue for us is to obser'v'e where short-ternlmissioners From the United States go. I)avid Barrett has divided the coun-ries of the world into three groups: Wnrld A includes counries that are least

evangelized; World B, counffies that are sc,mewhat evangelized; and WorldC, countries that are most evangeiized.'Iaking data on 4,67L rnission tripsthat l've collected from thousands of Christian college and serninary students,

ancl organizing it in accord with these categories, I find that 3.5 percent ofshort-tern missionaries travel to the least evangelized u'orld 6,{,,'o.1d A), with12.5 percent traveling to the somewhat evangelized ftVorld B), and fullv 84

percent of short-term missionaries goine' to the 3 3 percent of thc world that is

most evangelized py6t16 C). Hence, the vast majoriry of short-tern mission-aries are going to the regions that Philip Jenkins, in his book The Nevt Chris-

tendont, identifies as the new centers of global Christianity. The point here is

rlot to sugqest drat the STtr4 enterprise ought to be redirected toward WorldA, that high school surnmer teams ought to flood Afghanistan or Saudi Arabiarather than Peru or Kenya, but rather to empirically drav'conclusions about

the nature of the S-I'tr4 enterprise by recognizing u.here it acnrally fbcuses.'I'here are probatrly quite good reasons why 'l -shirt-clad rnonolingual and

rnonocultural STM groups are not norrnally the best way to evangelize highlysensitive regions of the world. Whatever the ST&'I morzement is as a para-

digm, it is not, as an empirical matter of fact, primarily a paradigm for reach-

ing the least-reachetl portions of the world evangelistically.

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Short-Terrntr'fissions as a New Paradigm

A Movement to Transfer Religious Knowledgeto New Believers?

Alternatively, upon observing that STM groups are going to piaces u'here

Christianity is already numerically strong, one might h1-pothesizc that ST&Igroups, traveling from older centers of Christianity to newer ol1es, are

involved in teaching and discipling, transferring deeper biblical knowledgeand understanding to nerv and untaught believers. Tlre problern rvith such a

hgrothesis, again as an empirical matter, is that STM is corrrposed of partici-pants lacking the linguistic skills to effectively communicate such knowledge;perhaps more inrportant, it is a lay nrclven.rent whose participants have no

unusually high levels of biblical knowledge. I recendy spoke with a Protestantpastor in the Yucatan, who told me that his church with its o*m large youthgrorlp was a regular recipient of high school mission groups frorl the UniteclStates. When I asked if his youth knew their Bibles as well as the gringos fromup the North, he laughed. He explained drat y'outh groups in his association

of churches regularly competed in sword drills, Scripture memory, and Bibleknowledge contests-and that his youth group loved to engage the visitinggroups in Bibie knowledge contests, typicalll' held on the last evening of the

visit, a contest that the visiting short-term missionaries never won. The div'ide

between Christians in the sending comnunities and the receiv-ing communi-ties is not primarily a divide in depth of biblical knou'ledge.

'I'hose w-ho read PhilipJenkin s's'I'he ltiext Christendorn:'l'he Coming of Gloltal

Ch'ristianiry (2002) or the recent book bi'I'liller and Yamamoi, Glabal Pente-

costslivru: The Nea, Face of Christian Social Engagement QAAD are led to irnag-

ine Christianiry of the Global Sotrth as the new center of Christian energy,

strength, and influence, not dependent on connectedness with l.trorthern

Christianiry. But demographi, does not equal influence and power. Everydringfiom higher education (with its libraries, buildings, leisure time set asidc forstudy) to Christian publications, Christian radio or telel'ision, medical facili-ties, global n'avel-all direcdy depend on material resources. Ard the vast

proportion of Christianity's materiai resources is conrolled by Christiansfrorn North America, Austalia, Singapore, Europe, or South Korea. Not sur-

prisingly, it is Christians from these regions who travel to'l'hailand, Guate-

mala,'I'anzania, or l?eru, not vice versa.'I'he singie rnost important difference

between the Christians doing global short-terrn rnissions and those Chris-tians, with whom they partner at their destinations, is that the Sl'I'{ travelers

corue from Christian corrrrrrunities with greater material resources and partnerwidr those having less. A.nd it is neu' patterrs of global connecte&ress, largelyignored by Jenkins as well as by Miller and Yamamori, that characterizc the

STM paradigm and is a central eiement in twenty-first-century mission.

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THE QLIEST FOR MISSIONARIES

'l'he agency For such connectedness comes fron.r both sides. "I'he liinnishanthropologist Ilari Englund, in his article "'I'he Quest for Missionaries,"describes attending a Pentecostal church in &lalawi. When he refused theireftbrts to have him play the role of rnissionary, they inquired about the pns-

sibility of others fi'om Finland coming as missionaries. Englund writes:

.N{y stories about the weak presence of Pentecostalism in my nrtiveFinland prompted the church elders to contemplate sending a smallteam there. The idea was to launch cmsades in Finnish market places,at bus and railway stations and in other places wbere large numbers ofireople wete present. Some of the (converted) Finns would then cometo -N{alawi as rnissionaries. Trying to inject realisrn into this project,I described Finland's snow]'winters in graphic detaii. This made thechurch elders restrict their proposed crusade ro fir'o summer mol]ths.When I observed that my compatriots rvere unlikely to appreciatepreaciring in Chichewa trnd that the elders' English u'as sornewhat halt-ing, I was asked to be the interpreter during the crusade. Undeterredby climate and language, the cirurch elders aclrrou4edgcd dre grcatestdifficulty was in raising enough ftinds for the crrrsirde. 'Ihe congre-gation's bank account totaled i43 kwacha ($10). The church eldersresolved to raise funds "littie by litdc," incurring debt if necessary.

'I'he church elders lv'ere irble to see humor, even absurdity, in sotre details oftheir proposed crusade to l'inland, Ilowever, the basic idea captured their,and the rest of the congregation's, irnagination for several weeks. lt bespoke

a nrixture of zeal and despair', unflagging confidence in the gospel, ancl pro-fcrund disquiet over the appalling poverty of the church.l5

Englund describes how these tr{alawian Christians were fully confidentin their own spiritual maturity, not seeing missionaries as "Christians more

advanced than themselves," trut nonetheless desperately u'ishing for the con-nections and resources that drese missionaries made possillle.

Tlgo different North American women described to my wif'e, Kersten, and

me their former pattern of going on vacation to the f)ominican Republic ttr

all-inclusive resorts. In each case l)ominican Christians met them and insisted

on introducing them to their pastors, giving them a tour of- ministry and

human need, and actively recruitine'these u'ealthy North American $/omen

to shift from taking self-indulgentvacations buffered from human need in all-inclusive beach resorts, to the use of their vacations for STtr't service projects.

Each of these women, unrelated to each other, have now spent their vacations

fbr several years serving through STM in the Dominican Republic. But it was

Dominican Christians who recnrited them to such ministries.

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Short-Terrntrfissions as a Nrew Paradigrn

Or take the Perul'ian AMEN rnission, an indigenous rnission that mobilizeshtrndreds of largell, Pentecostal Peruyians for missiqnary service throughoutPeru. The missionaries are confident, articulate, and committed, but econom-ically live on the edge. They have no formal linls to foreign organizarions,but often try to make strategic alliances with short-term mission groups, Forexample, the ,{\tEN missionaries u.ere uying to begin an evangelisdc out-reach in the town of Canta but were rebuffed lly town leaders who were hos-tile to Protestxnts. The AMEN mission learned of a group From Kentuclycomprised of tr'{ethodists, Presbyterians, and Baptists thar was looking foran appropriate place fcrr a medical mission trip. 'l'he AMEN mission activelyrecmited thern For a joint initiarive and approached the mayor of Canta li'ithan offer to hold a rnedical mission project w"ith denrists, ophthalmologistsu'ith eyegl2eses, gynecologists, and pediatricians. 'I'hey were welcorned withopen anns, and a church was planted. Kersten and I r,isited in the second

''ear,when the same group of 47 Kenruckians joined with 60 Peruv"ians in a jointone-week proiect. Every government building on the town piaza was filledv'ith medical teams, and Peruvians did the spiritual counseling in each linc.Tlre Peruvian eaangllicos not onlv were g"iven access; they also were granteddeep appreciation by non-Protestants, because of tl'reir role in helping thistor,r.n estat)lish strategic links v'ith valued resources.

PERUAS EXAMPIAR OFWORLD C

As indicated earlier, most S'L\{ groups travel to regions of the world forrnerlythought of as "mission lields." but that toclay are new centers of Chnstianpresence. Since mv own research has focusecl most extensively on Peru, a briefoverview of the religious setting, particularly as it relates to Protestantism(whicir characterizes most short-term groups), is in order if we are to betterunderstand the nature of the link;.

A fer.r.'weels before dre presidential runoffin Peru inJune of 2006, a privatemeeting was held between presidential candidate Alan Garcia and sixty Prot-esrant pastors. The pastors cornplained that "while Peru proclairns religiousfreedom, in fact the Roman Catholic Church is privileged and nangtilicos dis-criminated against. Protestant church properties are taxed. Roman Catholicproperties are not and even receive government subsidies. Roman Cathoiicpriests have full access to hospitals and jails. Protestant pastors cannot even

visit their own parishioners in the hospital. Oniy the Roman Catholic Churchhas fulI presidential access-exemplified in the annual Catholic Te Deum

service where the Cardinal delivers a charge to the president." Alan Garciareportedll' expressed great slrnpathy and a willingness to work for change.

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v+ RobertJ. Priest

On Julv 28, Peru's Independence Day, outgoing president AlejandroTcriedo attended the Te Deum just befbre .Uan Garcfa was srvt'orn in as the newpresident. On the other hand, as his second public act as president (July 30),AIan Garcia attended rather a worship service at an Iglesia Alianru C.ri*iann 1,

Misionera [a Christian and -N{issionary Alliance Church]-a seryice intendedspecifically as a Protestant version of a Te Deunz, with Pentecostal pastorMiguel Bard'ales delivering the charge. Protesrant Christianity is currently a

key part of the changing religious landscape of Lima.Before the mid-1970s, Protestant churches in Lima'vvere few, small, lorver

class, and worshiping in small buildings on marginal sffeets (in rnarked con-trast to large imposing colonial Roman Catholic churches on cenffal streetsand plazas). 'I'here were ferv Protestants and many career Protestant foreignmissionaries. For example, the Christian and Missionary Nliance (C&I4A)had dozens of full-tirne rnissionaries from the United States and Canada inPeru. But a tuming point was reached in the 1970s widr a major evangelisticcampaign lLima al eniltenfl'a cott Dios) ied bv the C&MA.

An interesting mix of factors came togedler. Peruvian Protestant Chris-tians mobilized for evangelism. A major donor from the United States (R. G.LeTourneau) agreed to buy expensive properties on high-visibiliry, prominent

;rarts of Lima (such as Avenida Arequipa or Avenida Brasil) and to pay fnr con-struction of large church buildings.l6 And Argentine pastors were brought toLirna to spearhead these churches, pastors whose accents and identities associ-

ated them with rniddle and upper-middle classes. Soon the C&L,IA (or ratherLa lglesia Alianzq. Cristiana y lVlisianera) had large churches of sev-eral hundredto several thousand middle-class members, v..orshiping in large buildings oncentral streets. This church association simpll' becarne a part of wider changes,v'here today there are several thousand Protestant congregations in Lima, u'ithchurches ranging in weeklv attendance &om a couple dozen up t<l eight or tenthousand. Several hundred Peruvian theological students can be found in drevarious Protestant seminaries and Bible institutes in Lima. !tr/ith Lima havingnearly a third of the Peruvian population, today there is great energ't' and vitalityanlong Protestant churches in the city. And today the dozens of foreign C&;\{Arnissionaries are completely gone. The C&l{A no longer considers Peru a"mission field." Sirnilar retrenchment of foreign career missionaries in Peru has

occurred vr.ith numerous mission agencies and denorr.rinations, contribudng toa loss of connectedness with resource-rich churches in other parts of t.he world.'I'his connectedness is nou'established through new patterns of g'lobal rnission.

During the summers of 2005 and 2006, I had nunrelous opportunities tovisit Lima's Jorge Ch6vez International Airport. On each occasion I hung outfbr a few hours to obsen'e arrivals and depar-tures. Invariably there were STMgroups-ideirtifiable by T-shirts, groups ranging in size fiom -5 or 6 up to 50

I Kalu-Paoes.inob s+ r2l8/09 3:r9 PM I

Short-Term Missions as a NTew Paradism

or 60, ald on one notable occasion, a group of 198 from a megachurch inMinneapolis-conring to paftner u'ith a large C&trft congregarion of 2,000members in Callao (seaport city just r,r.'est of Lima and part of its metropolitanarea). There were Baptists, Lutherans, Presbyterians, Nazarenes, Sevcntl-Day Advcntisrs, &{ethodists, Pentecostals, and tr4ennonites. During my tht ee

months in Peru, I sav. STI,{ groups of many sorts: high school yourhs v-it}rtheir youth pastorc, university sfudents with Inrervarsity Christian Fellowship,adult professionals, and mixed Family groupings. I encountered STM groupsfrom England, Scodand, Germany, South Korea, Canada, and the UnitedStates. 'l'here *.ere S'I'I{ groups frorn Chinese-American congregations v'hocame to minister to Peru's Chinese diaspora comrnunity. 'I'here was oneS'I'M group of Parag-uayan Mennonites. On one evenins I met a group fiorna Korean congregation in Spain, arrinng to meet a group of Korean-A.rnericanChristians to jointly participate in a collaborative project under t1le supeli-sion of a career missionary from South Korea. Some groups were there to joina sister congregation in an evangelistic outreach actil-ity. Some u'ere there todo construction or medical work. Others came to serve in an orphanage or tou'ork u.'ith homeless street children. There were drama groups, music groups,sports groups (soccer, surfing, and s$dil'ing), groups that taught English orgave cooking classes. Some came to learn how they could lobby for justice(related to issues of free trade or to lead poisoning in La Oroya), others to helpindiglenous artisans market their goods in the global economy) and yet orhersto provide inexpensive wheelchairs For the handicapped.

In a sample survey of 551 Protestant pastors in Lima, a majority (58o/.)

reported that their congregation had hosted a visiting group of short-termrrrissionaries fi'om abroad during their ctrlrent pastorate. Ancl these pas-tors were overwhelmingly positive about the collaborative relations. As I'veresearched the Peruvian side of the encounter with visiting STM groups, it isthe desire for linking social caphal that seems to nre to be key.

LINKTNG SOCIAL CAPITAL

In Bouling Alane, Robert Putnam focuses on the importance of social capi-td (social connectedness) to the good society; he says that historically, faithcorrrmunities u'ere "the single rnost importanr repository of social capital inAmerica," with half of all philanthropy and volunteering linked to such faithcorrrmunities-l7 Putnam contrasts rwo Opes of social capital, l;onding versus

bridgng. Bondhg social capital involves sr-rciai connections among those whcl

are demographically similar. It focuses inrvard, "reinforcing exclusive identitiesar-rd homogeneous groups"'18 't creates strong in-group loyaltics :rnd easily

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96 RobertJ. Priest

"creates strong out-group antagonism."19 By contrast, t'other networks are out-u'ard looking and encompass people across diverse social cleavages."2O Bridgingsocial capital establishes relations across cultural .and ethnic divides. And cer-tainly traveling STM groups often bond with their fellou, church members inthe group, and often bond across ethnic and national divides.

But it is a third kind of social capitai on which I wish to focus here. Otherscholars, such as Woolcock, focus attentiorl or1 linking social capital,2l orv4rat Robelt Wuthno*' calls status-bridging social capital: vertical connec-tions across rnarked differentrals of,u'ealth, status, and power.22 These schol-ars stress that people u.'ho are econornically and socially subordinate or poormay have extensive social connectedness to others who are similarly subordi-nate; but unless there are social and moral connections upward to those withresources and power, the benefits of social capital are lirnited. I believe tiatan anaiysis of STI{s as a part of global social connectedness can be fruitfullyexplored in terms of bonr)ing, bridgtng, and linking social capiml. Here I focuson linking sot:ial rapital, something that Peruvian eanngilicas seek through part-nerships with STM groups from abroad.

Resource Sharing

'T'he prirnary reason STM groups travel fron.r the United States to Peru (ratherthan vice versa) is economic, not religious. 'l'hese groups are not lrringing a

Christian faith that currently is present in the United States or llurope but is

absent in Peru. Rather, these groups travel frorn rnaterially wealthy Christiancornmunities to partner with Christian comrnunities that are often nurnericallyand spiriruallv as vigorous as their own, but which are, by comparison, nlate-rially poor. Peruvian ftang{licts are part of lov'er, lower-middle, and middleclasses, r.r,'hich-cornpared with Protestant church members in Europe, SouthKorea, or North America-live under sreat economic constr;rints. The cost ofliving in Lima is not low. It is difificult to provide healthy diets, health care, oreducation for one's o\r'n children and difficult to pa1' f6y sxpensive church truild-ings, serlinrry education, or a church sound $'s1srn on an income of a $1.50 to$250 a mont}r. A typical North American or European STil,I member travelingto Pem and serving for two weeks may expend $1,800 on expenses related tothis voluntary senrice, roughly equal to the average (median) annual salary ofPeruvian pastors.'I'hese short-terrn rnission groups thus build social connec-tions betv.een Christian communities across marked differentials of wealth.

One function, then, of these STM trips is to create links between Christianswith material resources and those with less. One common paffern, for example,

is for visiting groups to participate in the construction of a church building-and to bring financcs for this. The visiting group may or may not include profes-

I xatu-Paoes.inoo so S:fS eV I

Short-Term i\rlissions as a Nr'ew Paradism

sional builders, but it will bring resources. For ex.ample, I observed one groupof Pertrvian churches drat arranged with visiting church 1'outh teanrs fionr theUnitecl States to help them build their tempkr Each team Lived in the churchfacilities and helped with construction and outreach. Each North American highschool student;rsked their grandpirrents, aunts and uncles, neighbors, and otherchurch members for help. Their parents paid part of it. Each person then raised

money for their own costs, plus enough to contrilrute $285 to church construc-tion. One STM teanr of l-5 provided, in addition to $3,900 toward local clrurchexpenses oFhosting them, another $1,27 5 toward the church building. Anotlergroup of 33 provided $8,580 toward hostins costs, and an addition'al 59,400toward ministry and/or construction costs.'I'he church that received this groupof 33 is located on a key plaza, with a building nou,'vaiued at over a milliondollars, built over the vears through the collaborative aid of 28 visiting S'IIMteanrs. This is simply one exarnple of a wav in which resource sharing occurs.

Ali over Lima one can find church sound systems or music sets provided by vis-iting short-term mission groups. Visiting short-tenn missionaries often decide

to help provide nore sustained sponsorship of o4rhans or se11]inary students.

Two scholars q'ho have explored the role of short-tem missionaries inresource sharing are C. M. Brown,23 who looks at church-to-church partner-ships in the Ukraine, and Kersten Priest,24 who explores how Chicago-areallornen serve througlr STMs as "resource brokers" in South AFrica. Theresurely are major chailenges associated with such resource sharinE;, challengesrelated to issues oFstewirrdship and power.

In any case. many visiting S'I'tr{ groups do not provide much in the wayof material resources, but thel' are nonetheless desired for a different reason.

Open Doors, Social Access

Evangelical churches in Peru sustain and propagate themselves throughacfive evangelism. But s'ithin a historically dominant Roman Catholic order,euanglliros often find doors closed to them, literalll' and metaphorically. OnePenrvian llastor explained, "IFI knock or.t another Perur.'ian's door, they willsee me and turn me a$.ay. But iF I lnock u'ith you, a ppingfo, standing next torne, they wili greet us with a smile, operr the door, serve us coffee-and listenattentively to what u'e say." VVhen Peruvian euangdlicos join coilaborativelywith gringos frorn abroad, as when Peruvian A\,ItrN missionaries tried toplant a church in Canta, thel' 6ft"tt find that town plazas, e-overnrnent offices,

high schools, English language schools, universiry classroorrrs, jails, and hos-pitals that normalli, limit access to nangdlicos, no\.' open their doors wide.

Peruvians u'orking with visiting STI{ groups will often say that they use

tlre visitors as tarnada (bait) or an anz'ueh (hook) to pull people in. The STI'{

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98 RobertJ. Priest

teanls teach English, do drarrra, provide rnedicai care, teach tennis, or singsongs, ancl often this provides a rleans for Pemvian euangdlicos to establishconnections or to open doors for service and witness.

Kersten and I spent three days observing one group of 198 short-term mis-sionaries from a church in Nlinneapolis, a church w.ith an l8-year parmershipv.ith a congregation in Callao, a poor part of Lima. For one week the two con-gregations collaborated on rnultiple projects. They put on an evangelistic cir-cus (with the "world chanrpion" uniryclist arrd a Family of magicians fiom thevisiting church), had a large parade to the town plaz-a (stretching for blocks).'I'he mayor of Callao aftended. 'I'he police provided escorts. Joint tearns ofPerur'ians and Americans visited jails and hospitals. A team of doctors from theMinneapolis church (including a medical school's provosr and faculty mern-bers) entered into formal cooperative projects with Perur.ian medical schoolf'acultv in Lirnir, irnplanting pacerrrakers, and so fbrth. The North Arnericanteam spent over $400,000 on travel, hotei, and other expenses for this one-week set of actir.ities. Litde of this money was transfer-red direcdy to Peruvialsinvolved in joint ministry. But this Peruvian church, made up of lower and

lou'er-middle class members, was able to attract se\.'eral thousand newcom-ers to vis;it dreir church during that *'eek; it was able to build social connec-tious wjth poiice, the miryor, medical personnel, gatekeepers at hospitals andjails-dl by virtue of linking sacial capitnl v'jth North Americans, connectionsacross marked differentials of status, wealth, and po\r'er. Later the pastor of thischurch was g:iven a public award by the mayor of Lirna For his srategic *'ork incultivating valued connections with North Americans. IIe noq'has ready access

to hospitals, jails, or schools that fbnnerly wouid have rnaintained closed doors.

Leverage for Social Change

Yet in addition to resource sharing and to helping cstablish open doorsand access, r'isiting short-term groups often help to le'"'erage social change.

Christians in the mining tov/n of La Oroya \4/ere concerned for their chil-dren's rnedical problems"2't They conrrected u.ith an STM group, led by a

phannacist From a poison control unit at a children's hospital in Ohio, Thisteam testeC their children, discovering that almost every child u'as severely'

lead poisoned. 'I'hrough repeated eFfbrts of specialized S'I'M groups, r,r'hich

brought in medical, environmental, media, and legal experts, collaborativeef'forcs documented and publicized the problem and pressured the miningcompairy aircl the Peruvian government to take action to correct the environ-mental atmse and to address the rnedical situation for those harmed. \Aridr-out such suategic links with outsiders, it is doubrful if local Christians (poor,

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Short-TermMissions as a New Paradigm

uneduczrtecl, and fearful of losing their jobs) u'ould have been able to slrccess-

fully iobb1, for change.

Again, in Kersten Priest's research, when black South African Christianteachers at "The \4,hip," a run-down public school l.'ith broken windo*'s,were tr-ving to get government aid and attention, a visiting group of short-tern: rnissionaries from Chicago not only brought help for t}re school but alsojoined these teachers in a visit to the South A.frican secretary of education onbehalf of the school and irs needs.26 Before the next STM annual visit, the

government had given this school a new and state-of-the art building, a ben-e6t widely irerceived as directly a result of S'l'M interventions by Chicagoans.

CONCLUSION

For Cl-rristians abroad v'ho receive and partner u'ith visiting ST&1 teams,

three ot'the most common benefits of linking capital are (l) shared resources,

(2) open doors and enhanced credibility, and (3) strateg:ic levcrage for change

and jusdce. Each ofthese three areas represents goods to which short-termmissroi.rs ciln contribute.

The center of Christianity today, jn terms of numbers and vitality, has

shiftei souths'ard into Africa and Latin America. But the center of materialu'eaith and power remains in North America, Europe, and pars of Asia. Short-temr rtission groups play a key role in bringing Christians from resource-rich

portions of the world into collaborative projects of v"itness, sen'ice, and justice

with Christians livine under conditions of great economic and social constraint.

!\rhen carriecl out in healdry and wise ways, these have potential tbr good.Btrt insofar as Christian mission includes the goal of communicating the

gospel to tir.e least Christian and least evangelized peoples of dre world,then it must also be recognized that che STI{ paradigm is a poor vehicle forachier.ing such ends. Traveling teams of monolingual and monocultural layChrisdans, using brief windou's of vacation time, cannot tre effective at get-ting the Bible translated into minority languages of the u'orld; they are poorlyprepared to present the Christian message in highly sensitive regions of theworld. 'Churches that make short-tenn missions the sole focus of their globalmission involvement are embracing a pattern oF mission where the goal oF

comrnunicating the gospel to the least Christian and least evangelized peoples

of the -.vorlcj largell' disappears. Alternatively, churches that self-consciously

recogrrizc noth the strengths and linitations of short-term rrrissions will make

sholt-term rnissions simply one valued element within a wider array of 9166,11

rnission cornrnitments and strate gies.

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8.

Notes t67

i:lnrrertJr rates in developing econornies. Sfill, trost scholars maintain that suchan effect is not across the board nor critical enough to lift thitd-world countriesout of their impoverishrnent.Filipino overseas workers, fbr instance, even have tleir own politicalparry (aptly named tr{igrante International, http://migrante.tripod.comf,v'ith its own representative and staff in tlie Philippines and branch officesv;r.';rldwide.Eiizabeth Apuya, ".Lloney or a Day Off," TNT Hong Kong 2, lno. 2 (Marchi996): 5.

,lnglish spoken with a Clantonese accent, as could be the case rvith Singlish(Sir:gaporean English) or Spanglish (Spanish F,nglish), could be hard to deci-pher for someo[e who is not used to speaking or hearing it. For example,rnany Chinese in HonE; Kong have a problem pronouncing the letter "r,"which often beconres "1," as in "fry" becornes "flv." l,Ioreover, sorne ernploy-ers have problens u'ith correct gralnrnar or sentence construction.iricioT, "Cook Yourseif," Tinig Filipino, July 1992,48; as quote,-1 in NicoleConstable, il4aid to Ordu'in Hang Kong (Ithaca, NY: Cornell LTniversity Press,1997),177-78.(Jregg Easterbrook, "Religion iu Anerica: Tire New Ecur-nenicalism," Janu-ar" 1,2002, http://u-inr''.brookings.edu,/aricles/2002/winter-religion-easterbrook.aspx.i{ethleen Sullivan, "St. Mary's Catholic Church: Celebrating DomesticRelrgion," rn Religion and the Nnu Intnigrafltt: Cztrtilxuitirc antl Adaptatiotzs ntf;t:rni.grant Cottg"egations, ed. llelerr Rose Ebaug-h andJanet Saltznran Chafetz(l,Vali-rut Creek, CA: Nta Mira Press, 2000), 197.

I0

it

t7

1l

14. Sinon -'[acob ancl Pallavi Th:rkur. 'Jyothi Hindu Temple: C)ne Religion, tr'Ianvllactices," in trbaugh and Chaf'ctz.. Religion and tbe Ncu: Intmig'atllr, 15.1.

15. See -|ustice in the lVorld, Justitiu in mundo, $6 http://v'ww.osjspm.orglmajor:Joc-justicia in*nundo*o{fical-test.aspx.

i5. l\r:iie Morton, 'l-he -/ourney ls llamt (lloston: IJeacon Press, 1985), xix; quoted

1i' Lettv Russell in het Housebold of Freedom: Autbority ht Fentinist Theologr

''Pirila dclphia: .Westrninster

Press, 1 987), 67.17. See "Iiilipinn Migrant Wbrkers in Hong Kong," Asicn tr[igrant 7, no.7

f arruan'-l'farch 1991):7 .

18. in tlre Dutch city where I used to live, fc,r instance, Filipinas married toi)urchrnen are instrumental in bringing religion not only into the lives of theirIJutch irusbands but also to their children es drey become 'lctive members indr: !'ilipino l)utch community, v'hich gadrers mondrly fbr the Eucharist (also

r-e;1*l:rr11' for social events), followed by a festive rnerrl.19. lor nlc)re on this immigrant church, see Fenggang Yang, "Chinese Gospel

ClrLri'-:h: 'Ihe Sinization of Christianiry," in Ebaugh and Chafetz, Religion andt,it: Ntr:: bnm.ig"ants, 180-95.",qiiipi:ro lligrant Workers in Hong Kong." 6-7.C.;rrie ter Haar, Halfuay ta Paradise: AJt'ican Christian-t iu Eu'ope (Cardill, LtK:. . i; ,:il'l- \ceticrnic Press, lq9it). 02.

Chapter 7r Short-Term Missions as a New Paradigmi. .\rtlrr;r G. IIcPhee, The Road to Dellti: J. Waskom Pichett Rem.embered (Banga-

Iore, Lrdia: SNACS Press, 2005), 19+96.l. R-r-.ir:rt \4tutinow and Stephen Offutt, "Transnational Religious Connec-

:-iorts," Soriolog of Religion 69 (200,3): 218.

l02i

I Kalu-Pages.indb 167 1218/09 3:19PM I

16fi Notes

3. RobertJ. Priest andJoseph Paul Priest, "They See Eve.yhi'g, and u.der-stanil Nothing": Short-Term .\{issir:n and Senice Lear.ning,',*rMri-siolog: Aztit?teni atiDilal Red ru, 3 6 (2008): 53-73.

.1. Wuthnow and Offurt. "'I'ransnafional Relig'ious Connections," 218..5. ,]enni"I'rinitapoli ancl stephen Vaisev, "'I'h!'I'ransfirrmative Role of Religious

i:xperie'ce: The Case of Short Terr' Missions," essay (2008) forthcomi'g insr:tisl Forces: ln.ternarional Journal of Sodal Rnearcb 88, nr-r. r (septernber 20ii9).

6. Li'eo'g-sook Park reports even higher rates of involvernenr in srtr{ abroad(759'') in hcr accounr of 869 Biblc college srudcnts. Shc survel.ed both snr-dents in cole required coufses and students in sorne mission courses that v'erer.ot re quired of all students-which may rvell acco'nt for this highcr report.,{rnedreless, her work provides additional evidence that Bible college stu-ilents participate in short-term missions at very high rates. See her r€porr,"Reseir'ching Short-Term Missions and Paternalisn,', in Effectiue Engagementin Slta' r-ttrn h{issions: Doingh Right.t ed. RobertJ. Priesr (pasaderru, eA Wil-liarrr Carey Library, 2008), 4gg-522.

7. Cittd in l,{cPhee, The Road to Delbi,3l2.8. P-o1;ertj. Priest andJoseph Paul Priest, "They See Everything, a.d rJ.der-

srand Nothing," -57.

9. licctt Moreau, "Short-'I'erm .&lissio's in the co'text of Missions I'c.," inRc,bertJ. I>riest, EJfectiue lhtgugentent in Sltort-ter m Mixions, 1-ir3.

10. l{ur-t Ver Beek, "Lessons from t}re Sapling: Review of euantitarive Research,lr' Shorr-'ferm .\,Iissions," in RobertJ. Priest, Effectiae Engagernmt in Shor.t-'j-*":n l,lissiotzs,47 5-97; and Roberr-J. Priest, Terry Dischirrger, Steve Rasrnus-s;r', and C. M. Brou.'n, "Researching the Shorr-Term Mission .&fovement,,'.'vli::ti1.i.,:g,.14, no. 4 (2006): 43 1-50.

11. .1.'lcreau^ "Short-Term Missions in the Context of N{.issions Inc.,,' i-33.12. P;,::i Borthr.r'ick, "Short-Term tr,[issions, Tape of GIIC Triennial Cl.rinese

lltnsron Conference Sponsored bv Ambassadors for Cjhrist, Philadelphia,j- j(.-jtlrl-1."

1J. ijr;'rlcs A. Cook anclJoel Van Iloogen, "Towards a Missiologicallv and Mor-rilt' R.tpr.ttu Ole Short-Terrn tr{inistry,"./ot*.nnl of Latin Arneriu,n Tbeology 2t2*C7): '|9.

74. l'.ee, e.9., Harri Englund, "The (]uest for -tr,lissionaries: Transnarionirlism and'Tcr"'iislrip Pentecostalisrr in Mirlav'i," tn Btr,t;een Babel and Petztetost: Tr.atzs-nrititnai Pentecostali.rw in Afi ica and l.,atin ,lnterica, ed. Andri Corten and RuthL{e:'si'ri1-F'ratani (Bloomington: lndiana UniversiryPress,2001),235-55; and.tairi !)ngl'nd, "Christian Independency and Global Membership: Pentecos-:rl lixffaversions in }lalawii' Jottrnal of Religion in Africa 33, no. 1 (2003):

"11-i 1 1.

1 ,5. i:l:rri-i E:.rglund, "The Quest for -N,{issionaries," 244.16. rrlrgriei,{.ngel Palomino, fuIisidn en la ciudad (Lima, Peru: SERCY, 1990).17. R.ci:'err Prtnarr, Bowling,4lone: Tbe Collapse and Rn;iaal of American Community

i.5icw Ycrk: Simon & Schuster, 2001), 66.1fi. lbiii,22.19. 1bii". 21.2t). iria., )1.21. -".:ii-'heel nW'oolcock, "l'{anag.ing Risk, Shocks, and Opportunity in Develop-

::,e 11,-:oirorlies: The Role of social capital," in Dirnensions of Deaelopment, ed.{li:;'r:a" llanis (}.Ieu' F{aven, CT: Yale Center for Internarional and Area Snrd-:.:;. -99Q). 197-212.

I Kalu-Pases.indb 168 ru8l09 3:19 PM I

N0tes r69

2 2. il,ri r ::it'.rVuthnow, "Religi ous Involvement and Stanrs-Bri dging Social Capi-i?1," '/,.t!r'r'1a!for rl:e Social Scientifc Study of Religion 41 (2002): 669-84.

2i . C,. t,1 lirow'n, "Friendship Is F-orever: Cong'egation-to-Congregatinn Relation-

',!,ris," in }tobertJ. Prtest, Efftrtiztt Engagement in Shnt-'l'n-m Mi:rions,209-)7.24. l:icriter llayt Priest, "\,Vomen as Resource Brokers: S'I'M 'Jirips, Soeial and

Orgarrizational Ties, and Mutual Resource Benefits," in RobertJ. Prtest, Effec-

in:! ilitgu:lernent in Short-Term Missions,257-7 5.

25. I'innter Farrell, "Cleaning Up La Oro,va," Chdstianiry Toda1, Lpril 20,2007,hf tp:#iuu.w.christianirytoday.com/ ct/2007 /april/3 7.70.htm1.

26- iir:r'-cten Ba1't Priest, "Caring for the Least of These": Christian Women'sSiro;'t--iernr tr'{ission Travel" (PhD diss,, Loyola lJniversity, Chicago, 2009).

Chapter 8: "Do Not Fear: Go"1. (lsvald.; D. Vena, Euangelio de Marcos (Miami, FL: Sociedades Bfblicas Uni-

Jas 1008),36J-364.2. -iLiLr Esquivel, "Cuando llegue la hora," http://mypage.direct.calj/julio/julia

hmrl."3. linrr-jili l-er-ine, "trtatdrew," in Tlte trVonen's Bihle Camntentaty, ed. Clarol

.i. \'eu-som and Sharon H. Ringe (Louisville, KY: Westminster John KnoxL'rc :. 1997),262.

4. fistcr 4. de Boer, "'I'he Lukan Mary Magdalene and dre Other Women Fol-Jsr,,'iriq -jesus," in A Feneinist Contpanion to Lake, ed. Amy--lill Levine (New-l'cri;: Slicfiield Academic Press, 2002), 155.

5. l:'.'',t;tg;iio tir tr4aria Llagdalena (Fragmento P.Ryl. III 463), in Los Eaengelios

,iiti'riits: '-'olecci6n de textos gtiegw y latinos, l/ersi6n critica, estudios introducto-,'ii,.; t' t{lxttritrxrio.r, ed. Aurelio de Santos Otero, 8th ed. (Madrid: Biblioteca de

, r ri oi:cs Cristianos, 1993), 96-97 .

6. iljt Srrs':n 'lhorne, "Missionart-Inrperial !'eminism," in Gmdered fuIis.rions:

l,l/,t;t:it iind M*t in Missionary Discour.v und Practice, ed. &{ary 'faylor Huber,r.r..i lnrancv C. Lutkehaus (Ann fubor: Universiw of l'Iichigan Press, 1999),lv*5i. By using the concept, I am referring broadly to the phenomenon ofle1:r:ivelv privileged wornen who (sometimes *'ith the best of intencions) rep-licate paterns of injustice in dreir mission work in the Global South.

7. ..V{ir':a Baz6n, Margarita Canteros, Ananda Farias, Blanca Germtonat, and

Hil,la G6mez, "La palabra de nujeres a partir biblico-teol6gico en la intercul-tu,:r,lidri!," ln El rnundo palpita, econorn/a, gdnero y teologia, ed. Nancy Bedford,.,r.i .\{:risa Strizzi (Buenos Aires: ISEDE I', 2046),94-92.

ii. i-lr tlr': questi()n of the land, see Ana I'lariaJose llrycaniflk, "La cuesti6nrir: i:ierras entre los indigenas Toba Q'om argentinos," http://wwv'.indigenas. i'r: ri,rtr ca. crg./inves I I .htrr# T oc'.3 9 *1247 2.

9. lr:tr'rcia flii Collins, Bta& Sewdl Politics: African Americans, Gend.er, anil the\lt;, .Rrt itin (FJew York: Routledgc, 2004), 1 1 .

10. .,iir ihis, see Mrinalini Sebastian, "I'lission rvjthout Histolyi Some Ideas fbri-t;r,,:: rrniz-ing l,{ission," Iuternational Reaiezt, of hlission 93 $anuary 7001): 77 .

il. ,'rir:.c1. .\rnba Odul'oye, "Calling the Church to Account: African Women:rr';ri j,rbr:r'.:tior-:.," Entm.enicalftgTjru' (October 1995), http://findarticles.com/p/'ri.! -:1,:s/rni-m2065 /is-n4

-v47 / at-1806997 9.

12. i,;:rf i-Lr,ssell, Churcb in tbt Round: Feminist Interpretrttion of tfu Churtb (Lou';,.,ille. KY: V/estrrrinsterJohn Knox Press, 2003), 90; as she points out on this!;:inc jraffe, her docroral dissertation was about "Tradition as Mission" (Union'l-h:o1og'ical Seminary, New York, 1969).

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