One of a Christian's great privileges and responsibilities is to pray for missionaries. II Cor. 1:8-11 What is an MK? A Missionary Kid Have you ever heard of a TCK? A TCK is a Third Culture Kid. I. What is culture? Very simply stated, culture is “The Way We Do Things Around Here.” Every place has a culture. Region of the country…Family….church….etc. With that definition of “culture” in mind, What is “culture shock?” Take Away # 1 Every place has a culture. Take Away # 2 Culture is learned over time by watching and listening. II. Third Culture Kids Their First culture is their Legal culture or their Passport culture. It is the culture that tells where they are from or where their citizenship is. 2 Our “culture” goes beyond being an American. It goes down to where we spent our most formative years. We might call that place where we grew up. Their Second culture is their Host culture. That is where their parents serve(d) as missionaries. It is where Third Culture Kids spend their formative years. The parents of TCKs do their best to learn, understand, and adapt to their host culture. They learn a different way of doing a lot of things. This ranges from the simple to the very complex. The children of missionaries, of necessity, learn how they do things where they spend their formative years. Illus. Making friends Missionary kids grow up in one culture while calling another culture “home.” They most likely return to the United States for college, marriage, and life. They are, in fact, “Americans.” Do they think and act like Americans? One of the most difficult words for a Third Culture Kid to think and talk about is the word home. Their Third Culture is their Relational culture. Your relational culture is the people who “get” you. They are the people who think, act, process, and relate like you do. Your relational culture is your “people.” Your relational culture is your “tribe.” Missionary parents love their kids. They raised their kids to love and serve the Lord. They want God’s will for their kids. However, many watch their kids return to the United States and struggle to fit in and find someone(s) that “gets” them. Some TCKs spend their whole lives without a “people.” Many find themselves very lonely and without a human connection, which we all need. “Missionary Kids are often lost in the identity of their parents.” Rodney Myers Many go looking for a “tribe.” Many are in a desperate search for someone that will accept them. They think differently about dress, immigrants, people who speak a different language, politics, world events, the purpose of life, material goods, choices, etc. Take Away # 3 In most cases, missionary parents are not Third Culture Kids and don’t understand them themselves. 3 On the rise among Third Culture Kids are cutting, gender issues, suicide attempts, etc. Conclusion: The cost of doing nothing about understanding and ministering to Third-Culture Kids and their parents is staggering. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

All Third-Culture Kids are not missionary kids. The children of diplomats and military personnel who serve overseas are Third Culture Kids. All missionary kids are not Third Culture Kids. Their parents may serve within their passport culture. Sending churches are stewards of missionaries. Sending agencies/mission boards serve a purpose. However, a local church should not “outsource” its care for the missionaries it sends. Supporting churches are stewards of missionary dollars. 1. Understand that there are many upsides to the Third Culture Kid experience. - Understanding culture - Developing foreign language skills - International travel acumen - Cultural Relativism vs. Ethnocentric - Flexibility - First Hand Ministry Experience 2. Educate ourselves about Third Culture Kids. Some excellent books and podcasts will help us understand missionary kids. The needs of missionaries and Third Culture Kids are a crisis. This is true whether you have heard about it or not. 3. Develop a loving, non-judgmental attitude toward ministry kids in general and missionary kids in particular. This is especially true for those with only young children. 2 4. Develop a realistic vs. romanticized understanding of missions and missionaries. Many missionary biographies, perhaps most, could be categorized as “hagiography.” They minimize or ignore the flaws of the missionary while accentuating the virtues. 5. Develop a “Different but not wrong” attitude toward those outside our culture. By “different” we usually mean “better.” Understand ethnocentrism. 6. Admit what we don’t know, including what we don’t know that we don’t know. A missionary trip or many is barely a cross-cultural experience. Most missionary trips are “sanitized.” 7. Vet mission boards for their understanding of, training about, and proactive ministry to Third Culture Kids. 8. Refer missionaries and their kids to Christian colleges that understand, give training concerning and providing intentional, experiential ministry to Third Culture Kids. 9. Seek out, vet, and facilitate the TCKs you send and support attending a TCK debriefing. 10. Long before missionaries visit your church, ask them what you can do to make their visit to your church is a blessing to them and their children/teens. 11. Provide a financial gift to returning missionaries specifically designated for clothing at each furlough. 12. Have a ministry for birthday and special event cards for the children/teens of the missionaries that you support. 13. Vet resources such as books, counselors, debriefings, crisis counseling, etc., and share them with missionaries proactively. 14. Pray by name for the children/youth of the missionaries that you support regularly. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

“Missionary zeal does not grow out of intellectual beliefs, nor out of theological arguments, but out of love for God and for lost humanity.” – Roland Allen The entire life and ministry for which the Lord Jesus Christ prepared his disciples—the Twelve as well as the 120—was to send the light of the Gospel of Jesus Christ to those who are living in darkness (Mark 16:15). This was the fulfillment of ages old prophecy (Matthew 4:12-17). This was the revealing of the mystery of the ages (Ephesians 3:1-12). The aggressive spread of the Gospel light filled up the known world through planting local churches that opened the eyes of the unreached, and turned them from darkness to light, and from the power of Satan unto God (Acts 26:18). Yet, Satan rose to the challenge. Not only did he inspire governments and religions as persecutors of the faith, but he also infiltrated the ranks of the faith itself with imposters. From first Century Rome to 21st Century Communists, from the First Century Sanhedrin-led Judaizers to the 21st Century Hindus, Buddhists, and Muslims, the faithful in Christ Jesus have been hunted, tortured, and killed. But even in the spilling of her blood, nothing wounds the church more than compromising her spirituality and confusing her message. False christ’s and prophets propagating a false gospel by a false spirit keep the light of the transforming message of the Gospel of Christ from finding homes in faraway lands and from setting the captives free and giving hope to those in bondage (Matthew 24:24, II Corinthians 11:1-4). David Livingstone said, “If we have not enough in our religion . . . to share it with all the world, it is doomed here at home.” We need a pure religion and undefiled that is compassionate to the hurting and careful to stay unspotted from the world; one that makes a difference by snatching #ministrywithintegrity 2 the lost out of the fires of damnation. The world needs those who will venture into those fires in search of those being consumed by them. The world needs the evangelist—a biblical evangelist. “But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some … evangelists.” Ephesians 4:7-8, 11 I. The Role of an evangelist. Ephesians 4:11 lists the offices in the local church: Apostles, prophets, evangelists, pastors and a teachers. A. Each has biblical qualifications for that office…except for the evangelist. Let’s look at them in the order of their appearance. 1. Apostles of Christ: Present only for the foundation of the church (Ephesians 2:20). The qualifications were: (1) to have been a witness of the resurrected Christ (Acts 1:21-22; I Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; II Corinthians 12:12). There are “apostles of the church” mentioned as well. But they are not the same as the apostles of Christ. Also, the contexts in which they are mentioned indicates that their roles were not for life, like the Apostles of Christ, were appointed by the church not by Christ, and they were appointed for a certain temporary task. Once the task was accomplished, they were no longer apostles, or sent ones, of the church. Epaphroditus in Philippians 2:25-30 and 4:18 is an example. Another is when the whole church in Jerusalem chose out and sent men to deliver a letter to the Gentile believers in Antioch (Acts 15:20-33). 2. New Testament prophets (same qualifications of an OT prophet): Present only for the foundation of the church (Ephesians 2:20). The qualifications were: (1) to have been called and gifted by God (I Samuel 3:10-15; I Corinthians 12:10, 13:8), (2) the Holy Spirit enables the impartation of special revelation to him which man could not have known otherwise (Deuteronomy 18:18; I Samuel 10:11-12; John 11:49-50), (3) some of his prophesies of future events must be precise and of the near future in order to see them fulfilled as they were given (Deuteronomy 18:22, Acts 11:28, 21:10-12). 3. Evangelist: Present throughout the history of the church only. But there are no known qualifications for a role specifically and uniquely called “the evangelist.” We can point to all the other roles: apostles, prophets, and pastor/teacher and locate a very specific passage which designates very specific qualifications for someone in that role to meet. These are deliberate lists and not just an accumulated gathering of traits from various passages. But there is none for the evangelist. There are three possible conclusions to this. (1) evangelizing is the stated duty of the whole congregation collectively, and “the evangelist” is one appointed as overseeing that ministry as a 3 member (II Corinthian 5:17ff, Acts 6:3-7 of deacons, could be a pattern for choosing evangelists). (2) the responsibility of evangelizing is a dominant duty of another office he is directed as overseeing (Apostle, Acts 9:15; Pastor, II Timothy 4:5). (3) the role of an evangelist is a nonordained role which evolves into another ordained office as the evangelizing brings a spiritual increase (pastor, thus a church planter, I Corinthians 3:5-9). i.e. He is sent to where there is no gospel and presents the message so the lost are saved and he organizes them into a local assembly, or others take over and organize it while he moves on to do the same thing elsewhere (Acts 8:5-8). Either way, the guiding objective is to plant a new church which will need a pastor from the beginning. 4. Pastor - teacher: Present throughout the history of the church and is the only ordained office of the church whose title includes the assumption of discipleship (teaching) AND leadership (shepherding). Here he is primarily identified as a pastor (leader) and teacher (instructor). Elsewhere the exact same office has the title of minister (I Corinthians 9:13), of preacher (I Corinthians 9:14), of bishop (I Timothy 3:1), of elder (I Peter 5:1-4), and of an angel (Revelation 1:20, 2:1, 8, 12, 18). His qualifications to be an ordained minister according to I Timothy 3:1-7 are that of a call (desires the office rightly, v.1), character (blameless, vv.2-7), and capability (apt to teach and rule his own house well, vv.2,4). Furthermore, his wife meets all the qualifications required of her (v. 11). II. The goal of an evangelist. According to Ephesians 4:12 an evangelist was given to the church in order to help perfect the saints for the work of the ministry, for the edifying of the body of Christ. A. What is the meaning of this? Verse 11: εὐαγγελιστάς: Translated: “Some…evangelists.” It is declined as an Accusative (direct object), Masculine, Plural Proper Noun. 1. The root meaning. The term literally means one who bringsthe Gospel. εὐ-: “good” and -αγγελίζω: “message.” But we never establish the entire framework of a role simply by the usage of its term itself making it as broad a role as its term. If that were the case, Angels from heaven, John the Baptist, and Jesus would qualify for the title of an evangelist (Luke 2:10, 3:1-4, 4:18-19). So, not everyone referred to as “an evangelist” or who brings good news to someone qualifies to be called: “an evangelist” as Ephesians 4:11 lists it. 2. The shoot meaning. Every instance that the term is used as a noun or a verb shows that the proclamation of the “good news” is to those who have never heard. Paul to the Romans in Romans 1:15, Philip to the Samaritans and then the coastal cities in Acts 4 8:5, 40. Paul’s challenge to Pastor Timothy in II Timothy 4:5. In the case of its general usage, it is to impart new information of Christ to those who never heard of Christ before (Luke 2:10). In its standard usage, it is to impart the news of the saving message of Christ to those who have never heard the message of Christ before (Romans 10:13-15). 3. The full meaning. The purpose of evangelizing the lost who have never heard the gospel is that one or two things will happen. (1) The existing local body of believers is built up to evangelize the lost. This happens due to an appointed evangelist overseeing the cooperative ministry of evangelizing the community of the local church. The work of this kind of an evangelist perfects all the saints of the church for the work of the ministry of evangelism. But it doesn’t consider the inherent concept of taking the gospel to those who have never heard. (2) In the case of the work of a missionary-type evangelist, a new body of believers in a formerly unreached land is planted and is perfected for the work of the ministry of evangelism by reduplicating the process. Either way, if the evangelist is involved in perfecting the saints for the work of the ministry, he is doing so as an evangelizer—adding to a church new believers or establishing a church with new believers. If he is adding to an existing church, he has no authoritative role and is just a gifted “joint” or member (I Corinthians 12:14-15). If he is establishing a new church, he can only do so with local church authority and thus an ordained man into the ministry. (ἀποστέλλω-John 20:21) There is only ONE authoritative office given with such qualifications for ordination in the local church—the pastor (I Timothy 3). Therefore, in this case, an evangelist is one who evangelizes a new area to win the lost to Christ so a local church would be established. He then baptizes them for a new identity in their community and teaches them all things whatsoever Christ commanded (Matthew 28:19-20). One who is ordained a pastor and hasn’t yet pastored is ordained for the work of a pastor, but FIRST he is an evangelist doing the work of an evangelist. He has a goal to establish a church through evangelizing and transitions to the work of pastoring the new church and training up leadership to take it over. III. The soul of an evangelist. A. There is no spiritual gifting or calling listed in the Bible that we can point to which differentiates someone as being called “An Evangelist” and nothing else. So, what is the soul of evangelism? 1. The list of spiritual gifts. There are only two lists. Neither of these lists identify any spiritual gift called “the gift of evangelism” (I Corinthians 12:8-11, Romans 12:3-8). The gift of teaching comes the closest, but there is no direct tie into the role of an evangelist proper. There is a tie directly into the role of a pastor (Eph. 4:11 “pastor/teacher,” I Timothy 3 “apt to teach”). However, someone can have the spiritual gift of teaching without having any call to an office of pastoral leadership or evangelism. Stephen is a good example of this. He was a deacon and a witness who was martyred, but to our knowledge was not ordained as an evangelist or a pastor. A pastor 5 himself still must be apt to teach even if he does not have the spiritual gift of being a teacher. Because wisdom and understanding is commanded to be sought by all, and all have the ability to do so, the skill-set of teaching can be developed by anyone under the favor of the Holy Spirit (Prov. 7:1-4; 9:10; Colossians 3:16; James 1:5). It makes more sense that an evangelist is one who (a.) possesses the spiritual gift of teaching and probably of faith, but (b.) has a specific burden for the lost and leading of the Lord to fulfill that role through proclaiming the gospel to those who do not yet know the Lord. Consider the Apostle Paul’s three declarations: “For necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!…Yea, so have I strived to preach the gospel, not where Christ was named…I have fought a good fight, I have finished my course, I have kept the faith.” (I Corinthians 9:16, Romans 15:20, II Timothy 4:7) If a biblical evangelist, then, is a gifted believer with a distinct calling, it makes more coherent Biblical sense that the role of each member of the local church then is not an “evangelist,” but is to be a “witness” (Acts 1:8). We know that every born-again believer has been given the spoken ministry of reconciliation according to II Corinthians 5:17 ff, and not merely one kind of specially called and gifted person in particular. It is a ministry for each member and therefore a ministry for the local church as a whole. When the local church cooperatesthrough an evangelistic ministry of their church, the Bible typically identifies this as the work of evangelism. If members of the church spread the gospel individually on their own, this is normally not called evangelization, but simply being a witness (Acts 1:8). Illustration i: 2. The list of spiritual roles. There is no list of spiritual roles connected to the list of spiritual gifts in Romans 12. However, there is one list of spiritual roles listed in I Corinthians 12. None of the roles listed refer to the spiritual role of an evangelist. Each role is set with ordinal numbers in the church in order of rank as, first apostles, secondarily prophets, thirdly teachers, after that those who possess certain spiritual gifts aside from rank: miracles, then gifts of healings, helps, governments, diversities of tongues. In the listing found in Ephesians 4:11, we must assign, then, these three ranks to the five labels listed: first: apostles to the apostles, secondarily: prophets to the prophets, and thirdly: Local Church ministry + member cooperation = Evangelism proper Church member sharing the gospel + individually spontaneously = witnessing 6 “teachers” to the last three: evangelists, pastors, and teachers. The Greek construct which combines “pastor and teacher” setting it apart from all others listed tends to the interpretation that they are two attributes yet one and the same. The use of the article “the” is repeated before all the other roles, but when it gets to the last two there is only one article that governs both nouns. Grammatically, this signals a change and expects us to see that “pastors and teachers” form a unit that is set off from the preceding series. Therefore, they are not three (evangelist, pastor and teacher), but two: evangelist and pastor/teacher. Yet, in the listing in I Corinthians 12:29-30 we must see the two: evangelist and pastor/teacher as being contained in the one role “teacher,” else both the evangelist and the pastor are excluded altogether in favor of the teacher. They are not. They are all represented with the one role— teacher! That seems to make “and he gave…some evangelists” a distinct but not different designation from the pastor/teacher. By “distinct” I just mean that the label “evangelist” is not uniquely a pastor/teacher. By, “not different” I just mean that the label “evangelist” is still irrevocably tied to the other labels. While the evangelist is a part of the designatory term “teacher” in I Corinthians 12:29-30, it is still a lesser rank than apostle and prophet. With them being grouped together not by a spiritual GIFT called “teaching” but a spiritual ROLE called “teacher” then we must conclude that all three roles are intricately involved with each other, but with two different recognitions: one a church planter and one a church pastor. This makes most sense in that sharing the gospel with the lost who have never heard doesn’t require meeting all the qualifications of a pastor, but going on to pastor that new flock does. Thus, it makes more sense that he is indeed one who evangelizes for the purpose of planting a new church who then becomes the shepherd of that group, therefore needing to meet all the qualifications of a pastor according to I Timothy 3. That makes the qualifications of a pastor the same qualifications of an evangelist, but not for a role which evangelizes only, but for a role which evangelizes with an intent to plant and pastor, or at least train up leadership to pastor. Illustration ii: Teacher (I Cor. 12) Evangelist & Pastor/teacher (Eph 4) I Cor. 12 Eph. 4 Apostle = Apostle Prophet = Prophet evangelist Teacher = Pastor teacher 7 3. What is the ‘soul’ of an evangelist, then? — There is strong preference to the evangelist being an evangelistic church planter who then shepherds that new body of believers, even if he moves on to continue planting churches elsewhere after church leadership is established. This renders the role of “the evangelist” as to mean one which simply evangelizes for the purpose of building an already existing church highly unlikely. How is he different than any other church member who has been given the spoken ministry of reconciliation (II Corinthians 5:18-20)? Even if he is chosen by the whole congregation to lead and oversee this ministry in the local church, where are the qualifications for it like those given for those who oversaw the ministration of the care for the widows (Acts 6:3)? Where is his specific gifting that makes his office a calling? Therefore, I only see one consistent meaning which correlates all corresponding passages regarding “the evangelist.” He is an evangelistic church planting missionary. If he has a separate role and office in the local church, why don’t we as Baptists believe in three ordained offices (evangelist, pastor, deacon) instead of two (pastor and deacon)? Why is he not required to “live of the gospel” as I Corinthians 9:14 states? “Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” Where is the complete list of NT qualifications of an evangelist like we have for the pastor, the deacon, and even their wives? Where are the direct commands and the corresponding actions of an evangelist in the Bible apart from church planting? Why aren’t there “Evangelistical Epistles” like there are “Pastoral Epistles,” “Church Epistles,” and “General Epistles?” There aren’t “Deaconal Epistles” in my opinion because the authority within the local church lies between the pastor and the congregation, hence, pastoral and church epistles. If there were an authority based in the role of either evangelist or deacon, we would most certainly have their epistles as well. If it is an unordained office, why? 4. What about the Great Commission? As referred to earlier, the Great Commission of each and every local church cooperatively and her missionaries is to obey commands of her to “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The first part of going to teach all nations, literally to “make disciples” of the unreached, corresponds with that of the role of the evangelist. The second part of “baptizing them” corresponds with the beginning of the role of the pastor. Then, the third part of “teaching them to observe all things” corresponds with the continuing role of being the pastor and teacher. These three roles: evangelist, pastor, and teacher are all three grouped together in Ephesians 4:11, and assumed together in II Corinthians 12:28 where, as the apostles and prophets, so were the evangelistic church planters “set” in the church by the Holy Spirit deliberately as a gift by which all saints are to be perfected for the work of the ministry. All three are expected to be present in the Great Commission labors of the singular role of missionary targeting the lost and unreached nations of the world. This validates the duty of church planting as the focal point of the local church and the focal point of missions, as well. 8 Evangelist: “teach all nations” Missionary Pastor: “baptizing them” (Mat.28:19-20) Teacher: “Teaching them to observe all things” Illustration iii: Evangelist or Preacher? There are different terms translated “to preach” or “a preacher” found throughout the New Testament epistles. Paul exhorts Pastor Timothy to “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (II Timothy 4:2). Here the term is the Greek word “κηρύσσω” which means to herald forth the truth. The context is clearly that of a pastor to his congregation, but it isn’t limited to the function of the preaching of a pastor to his congregation. In Romans 10:14 Paul argues that a preacher is needed to declare the Gospel message to those who have never heard. The same root word “κηρύσσοντος” is used as a proper noun to denote one who heralds forth the truth to those who have never heard. However, as noted previously, Paul also exhorted Timothy, the pastor who heralds forth the truth to his congregation, to “watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry” (II Timothy 4:5). So, Pastor Timothy, who exhorts with all long suffering as a pastor heralding forth the truth to his own congregation, also should be doing the work of an evangelist. Either that weakens the overall definition of our term “evangelist” as we have seen it, or it means that Timothy should not focus on his one location forever, but also be focused on making full proof of his ministry by looking to move on to new locations to preach the gospel in regions beyond where there is no Gospel witness. Philip “went down to the city of Samaria, and preached Christ unto them,” meaning he either established or helped establish the first Samaritan church (Acts 8:4). He was then led of the Spirit to intersect an Ethiopian Eunuch traveling where he “preached unto him Jesus” (v.35). Afterward, he was caught up (i.e. raptured “ἁρπάζω”) and then he was found preaching along the coast from Azotus (Ashdod) to Caesaria. The word for “preached” in verse 5 to the Samaritans, verse 35 to the Eunuch, and in verse 40 to all the cities is εὐαγγελίζω or “evangelized.” We have formerly established that the standard usage of εὐαγγελίζω in its contexts is to propagate the good news of the Gospel of Christ to those who have never heard. Philip the evangelist went about from cityto-city evangelizing with this understanding. Was Philip building up churches that already existed? It can’t be since there were no churches or areas where there were believers along those routes in Acts 8. He had to be evangelizing those who had never heard for the purpose of establishing new churches the way that Paul would be doing on his missionary journeys. However, since he went from city-to-city and we do not see a history of those works as to whether they turned up any fruit of his labor, we cannot conclude anything doctrinally that would teach us, and we see nothing historically to guide us. It would 9 make logical sense that either a group of people believed, and Philip stayed with them only as long as was necessary (or until he was forced out by dissenters as what happened with Paul), or he saw no fruit and therefore kept moving on until he found himself settling in Caesarea. He dared not go back to Jerusalem, his home sending church, due to the persecution of the Sanhedrin, which was the reason for the scattering of saints to begin with (Acts 8:1-4). Philip didn’t need to go back to Samaria since the apostles from Jerusalem were establishing the work there (Acts 8:14). In Acts 11:19-22, we see that the believers who scattered abroad preaching the Gospel when they fled Jerusalem at the time Steven was stoned went to Phenice, Cyprus, and Antioch to establish churches among the Gentiles. But we do not see Philip specifically being mentioned that he went to any of those areas. Furthermore, when a great number of people were believing in those areas, Philip’s name is never mentioned, and when those believers needed further instruction, the Jerusalem church did not contact and send Philip. Instead, they contacted Barnabas who sought out Saul and went to Antioch. We learn in Acts 21 that Philip was closer than Luke and Saul to these churches in Casarea, but he did not aid them (Acts 21:8-9). Yet, there are three things to consider. First, Philip was an evangelist and still called an evangelist two years after arriving in Caesarea. It would be unlikely that he would still be known as an evangelist if he was not evangelizing in Caesarea in a way which would have had the directive of planting a church. Second, Philip had four daughters who the Holy Spirit had gifted with prophesying. If there had been a church of believers, then there would undoubtedly been believers with the spiritual gifts for that church. Yet, the Spirit still gave his daughters that gift which meant that the goal of church planting was still present. Third, Philip was right with God. He was not one who quit the ministry and settled down somewhere. Luke and Paul knew where he lived and so did the prophet Agabus from Judea (he stayed in contact with the churches), and they stayed several days with him. We can draw the conclusions from this information that Philip was an evangelistic church planter who found the probability of fruit in Caesarea to be better than Ashdod and other cities along the coast, yet he still had not seen the fruit of believers or the makings yet of a new church. Therefore, he must have still been in the stage of evangelizing, or the systematic and slow process of making disciples of the lost. So, we see that an evangelist is a preacher whose message is that of the good news of Jesus Christ to the lost who have never heard for the purpose of planting a Great Commission church. Evangelist or missionary? Where did we get the term “missionary” if the Bible uses the term “evangelist?” [A study of the usage of the modern term “missionary” is underway. This section will be updated when it is completed} 10 4. The World needs an evangelist. When synthesizing all the evidence in the New Testament about the person who is called an evangelist, it seems most likely that he was an evangelistic church planting minister who targeted the unreached nations with the Gospel. The same need is still in our world today—we have unreached nations. Every nation outside of the believing Jews in Jerusalem after Pentecost were unreached nations. The Joshua Project records 7,400+ groups without a gospel witness among them. There is no body of believers and no bible among these groups. The same commission is on the church today—we have the unfulfilled Great Commission. With this in mind, we still have the same need for a Biblical evangelist today who will take the Gospel to the unreached for the purpose of planting churches. We have chosen the term “missionary” to describe what the Bible calls “evangelist” even though the description is the same. Rise up, oh churches of the Lamb that had been slain for this purpose! Put your armor on! Advance those who would preach the Gospel unto the uttermost! Lose your life that you may find it in Christ and the Gospel! Seek not closets to hide in safely as if to weather a storm. Seek instead a protected pathway forward amidst the barrage of bullets and bayonets till you reach the regions beyond you with feet prepared with the Gospel of peace and a mouth ready to open wide and declare the good news among the heathen. The world needs the evangelist. The world needs the missionary.

Today there seems to be an acronym to describe just about everyone. These include ADD…ADHD…OCD, for example, and many others. It seems as if there is a new one “every day.” The response of many is an understandable skepticism. Is PTSD a new phenomenon? ??Is PTSD a “bandwagon”…that many are jumping on…in order to excuse their behavior?? ??If not, why has there been a seeming explosion in the numbers of those suffering from PTSD?? What is Trauma? Trauma is when an unexpected…abnormal crisis or event…takes place…all of a sudden…or…the cumulative effects of an abnormal crisis or event… for which a person’s normal coping mechanisms are not sufficient to handle. The First Traumatized People ??Who were the first people to experience trauma?? Trauma has been part of the human experience since the fall in the garden. Gen. 3:7, 16, 19, 23; 4:8c, 16 Trauma and Women For a large portion of human history, the abuse of women and children was the norm. This included physical, emotional, and sexual abuse. It was accepted by many and talked about by a few. It was considered “part of life”. No doubt that is true in places today. In the late 1800, common symptoms and a diagnosis were developed to describe some physical, emotional, and mental health issues found in many women. It was called “Hysteria.” The diagnosis of hysteria was rejected by most healthcare professionals. This was the general thought. “Something is wrong with a lot of women. Who can understand women anyway? Many women are just not normal.” There was more to hysteria than abuse. However, this was the message to the abused, ”Life is tough. That’s life. If you are not tough enough, something is wrong with you.” World War I During WWI, soldiers began to be diagnosed with “shell shock.” It was considered to be a problem for front-line soldiers (those who experienced “shells”). They were considered weak and inferior, whether stated or whispered about. They were often considered not tough enough. Think “hysteria.” World War II The same was true during WW II. War in Vietnam During, after, and since the Vietnam War, there has been an explosion of those suffering from “Shell Shock,” which became known as PTSD. Why the explosion? 1. In Vietnam, the US military found out that it was not invincible. 2. The disdain shown by many toward those who returned from Vietnam. 3. A desensitization toward killing. a. Violence in society b. Pent up anger c. Video games d. Realistic training e. Abortion Conclusion: It became clear that the effects of trauma don’t just “go away.” There is a debate among professionals about the acronym PTSD. Some use the acronym PTSI. D is Disorder. There is a stigma attached. It may communicate that there is no healing available. I is injury. There is no stigma attached to being injured. A person usually recovers from an injury. 1/3/24

The question becomes, “What can and should I do to assist missionaries in the area of trauma?”
1. Move past the idea of stigmatizing those who deal with Post-Traumatic Stress.
2. Understand and express that a person dealing with Post-Traumatic Stress is NOT abnormal. They experience normal reactions to abnormal events.
3. Obtain and make available resources to assist missionaries with understanding the challenges missionaries face in general and Post-Traumatic Stress in particular.

It’s Tuesday- Now What do I do? by Richard Lewis https://www.lewis-training.com/books-and-resources It was written primarily for new missionaries arriving on the field unsure of their first steps. The first steps of many missionaries are determined by what they told churches they would do when they got to the field. They are not the best first steps.

The Cross-Cultural Worker’s Survival Guide by Don Mingo To Hell, Back, and Beyond- A PTSD Journey – When Faith and Trauma Collide by Don Mingo https://www.m2mcare.org/books-by-don-mingo/ Recommendation of these resources is not a blanket endorsement of everything in them or everything written by the authors.

4. Learn, in an educational, non-accusatory way, how a prospective missionary’s board (whether as a sender or supporter) explores and deals with past trauma during the application process.
5. Learn, in an educational, non-accusatory way, how a missionary’s board proactively inquiries about and ministers to their missionaries in general and in the area of trauma specifically.
6. Require and assist missionaries in participating in a professional missionary debriefing when they return to the US for furlough and when ending their missionary career. This is a debriefing done by an outside person/agency for the missionary's personal benefit.

 Interlude Debriefing Retreat www.Barnabas.org Mission Training International- DAR program mti.org The recommendation of these debriefing ministries is not a blanket endorsement of the organization that provides them or everything that is taught to them. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

First, How can a missionary dealing with Post-Traumatic Stress be ministered to? Second, What is our role in helping a missionary dealing with Post-Traumatic Stress…or the more significant question…What is our role in missionary care? “A merry heart doeth good like a medicine: but a broken spirit drieth the bones.” Proverbs 17:22 “The spirit of a man will sustain his infirmity, but a wounded spirit who can bear?” Proverbs 18:14 First, How can a missionary dealing with Post-Traumatic Stress be helped? Preventative A. Past trauma should be explored in the application and interview process of a prospective missionary. B. PTS should be taught about and reviewed regularly in the life of a missionary. C. Missionary Care relationships should be developed early in a missionary career and maintained intentionally. D. Excellent Bible teaching and preaching should not be considered adequate ministry to field missionaries. E. Missionaries should be required to participate in a professional debriefing for their benefit vs. the agency's benefit when returning to their passport country for furlough, for an emergency, or when concluding their missionary career. This should be done by a professional outside of the sending agency that has training and experience in missionary debriefing. Prescriptive A. An exhortation to practice more of the spiritual disciplines, such as reading the Bible, prayer, witnessing, etc., will likely make their problem(s) worse. B. They may need a thorough physical by a Christian physician who understand PTS. C. They may need counseling from a trained Biblical Counselor in order to understand the trauma that they have experienced, understand their response(s) to the trauma, and dealing with their responses to the trauma. D. They will very likely need a resource(s) on PTS from a Biblical perspective. All resources are not created equal. This may be true from either a PTS perspective or a Biblical perspective E. Those dealing with PTS need the assurance that they are not abnormal, lacking in spirituality, lacking in commitment, or lacking in dedication. F. Missionaries who are dealing with PTS need the assurance that those that are seeking to minister to them believe that PTS is real. Second, What is the role of a pastor in helping a missionary deal with Post-Traumatic Stress…or the more significant question…What is the role of a pastor in missionary care? There is a big difference between a sending pastor and a supporting pastor. They have different responsibilities. However, both have responsibilities. A sending pastor is responsible to a church for a missionary. This does not change when a church calls a new pastor. A supporting pastor is accountable to a church for the stewardship of missionary dollars. A. Pastors need to identify the essential issues when it comes to mission boards. 1. The process by which a board accepts a missionary. 2. What is the board’s understanding of and approach to missionary care? 3. Whose responsibility does the board consider missionary care? 4. What percentage of a missionary’s support goes to the mission board and what is it used for? B. Pastors need to be regularly updated on the essential subjects when it comes to mission boards. Conclusion: There is no such thing as a perfect mission board. However, remember… A sending pastor is responsible to a church for a missionary. A supporting pastor is responsible to a church for the stewardship of missionary dollars. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

There is a chasm of misunderstanding between the real-life experience of missionaries and many pastors. One of the contributors to the chasm is a lack of understanding. You have no doubt heard of PTSD—post-Traumatic Stress Disorder. We choose to call it Post-Traumatic Stress. We are not clinicians, and we don’t pretend to be. We are not qualified to diagnose a person as having PTSD or not. We do not want to label people. “We can choose to label individuals who struggle to deal with the harsh realities of life as abnormal, or we recognize our common human tendencies and choose to genuinely love them and help them to find grace and peace despite their tragedies. But approaching people as abnormal/ill when they are hurting and traumatized has historically failed to help either the one suffering or the society in which they live.” - Dr. Daniel Berger What is PTS? First, something abnormal happens. It may be a crisis that happens to a person or involves them. Ex. A car accident It may be a crisis in the life of someone very close to someone. It may be the repeated or continual exposure to something hurtful, harmful, demeaning, unethical, etc. ex. A hurtful relationships It may be the repeated or continual exposure to something that might be ignored in a different situation, Ex. Chinese Water Torture Something abnormal happens. Is the person abnormal? NO! What happened was abnormal. For some who are dealing with PTS, the most helpful thing is to know that they are normal. ??What makes something traumatic?? 1. It is “sudden,” severe, unexpected, or cumulative. 2. Normal coping mechanisms are insufficient to handle the event/accumulation. You could say it was more than we could handle at that moment. ??Can that happen to anyone?? Second, there is a response to being traumatized. Some common responses to trauma are fear, anger, irritability, detachment, loss of appetite, headaches, hyper-arousal, sadness, worry, depression, social withdrawal, nightmares, flashbacks, etc. PTS begins with a normal reaction to an abnormal event. “An impairing event and a person’s normal reaction to it.” -Dr. Daniel Berger A few basics about trauma: 1. Trauma comes in many forms. 2. That which traumatizes one person does not traumatize another. 3. The reaction(s) may come long after the trauma. 4. The event may not have been considered traumatic at the time. 5. Every person dealing with PTS does not experience the same responses or the same number of responses. “Trauma results in a fundamental reorganization of the way mind and brain manage perceptions. It changes not only how we think and what we think about, but also our very capacity to think.” - Bessel A. van der Kolk, The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma Third, for some, their response(s) to trauma become a regular part of their life. For some people, the responses to trauma are momentary. For some, the responses reoccur but lessen and eventually disappear. For others, they continue to reexperience and relive the crisis/event and their response(s) to the crisis/event. They become a problem when they continue to reoccur and prevent a person from returning to their precrisis functionality. The ongoing responses are involuntary, unpredictable, and uncontrollable. They are often brought on by “triggers” and can be debilitating. PTS in the Life of a Missionaries: Crisis Events in the Life of a Missionary: Deputation, Departure, Arrival on the Field, Birth of a Child, Death in Passport Country, Earthquake/Hurricane, Betrayal, Assault, Mental Breakdown, Murder, Furlough, Coworker Departure, Burglary, Robbery, Political Upheaval Repeated Exposures: Expectations, Power Outages, Deception and Lying, Financial Shortfall, Sickness, Deaths, Furlough, Loneliness, Supply Shortages, etc. 1. The trauma that a missionary deals with may have taken place before they were saved and triggered through activities/events related to missionary work. 2. They may not connect the difficulty that they are facing (PTS) with a traumatic event. 3. Missionaries face unique things that are traumatic. For some, their Day-to-day life can be filled with traumatic events. Conclusion: PTS is not the cause of all or even most missionary problems. However, it is a real problem…and…an example of the need for understanding and resources that address their unique challenges. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

Our desire at GFF is to see missionaries get to the field as equipped as possible…to help them to be as effective as possible while on the field…and…to see them stay on the field as long as possible. A big concern in missions is the high attrition rate. Attrition is the gradual reduction of the missionary force, which is not replaced. Attrition is a gradual weakening and wearing down until the person gives up. One very experienced missiologist estimates that 70% of attrition is the result of inadequate preparation. First, Biblically speaking, what entity sends missionaries? Acts 13:1-4 & 14:26-27 In the Bible, missionaries were sent by a local church. Second, Why do mission boards exist? They should exist to assist churches in fulfilling their Biblical responsibility to send missionaries. At the end of the day, a church, under the leadership of a pastor, will answer to God for the church's stewardship of responsibility and money. Third, Who, Biblically speaking, has the final say in determining if a missionary is ready to go? A church under the leadership of a pastor. Fourth, What are the elements of adequate missionary preparation? Finally, Where and how does that person get the information that they need? A pastor and church make assumptions about mission boards. Conclusion: If a change in approach to sending missionaries is needed, it won’t be accomplished in a day, week, month or year. It needs to be gradual, purposeful, and intentional. Is it important for someone to know: They grow up in a home with a father and a mother. If not, at what age was their father/mother out of their life? Have they experienced life-altering trauma, and how were the effects dealt with? Have they held full-time, regular jobs that provided good references besides at a Christian college? Have they been observed in difficult situations, and how did they react to them? What is their knowledge and experience level of functioning in another culture? Were they raised in a Christian home by biblical principles of marriage and childrearing? How many children were there in their home growing up, and where were they the birth order? Have they ever functioned in a supervisory capacity, where, for how long, and do they have references? Were their references asked about evidence of perseverance and self-discipline in their life? How do they respond to authority? How do they relate to others? Do they tend to be a loner, or do they enjoy being with others? Are they self-aware (how they come across)? © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

The Makeup of Missionary Finances An Introduction to Missionary Financing Notes prepared by Rodney Myers, General Director of the Gospel Furthering Fellowship, Myerstown, PA. September, 2020. The finances a missionary needs Intro: In regards to the finances invested in ministry which is usually far outside of oversite, we must be acutely aware of the two dynamic verses which bring weight to our involvement: 1 Corinthians 4:2 “Moreover it is required in stewards, that a man be found faithful.” And James 3:1 “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” Pastors in particular, yet, anyone who is a mission’s influencer/enabler will be held to a scrutinizing judging eye before the Bema seat! In light of that, we want to have a biblical view, but we also want to have one based on evaluated experiences so that application of the biblical view can take shape without giving way to pragmatism (determining truth by the success of its perceived practical application) 1. Why do we have a financial system of missional support? a. Ministers should be ‘honored’ by the ministries in which they work. The Bible has precepts, principles, and patterns which guide this. Mat. 28, Acts 1, Acts 13, Acts 20, 1 Cor. 9, 1 Tim 5, Phil 4. * The precept: The ministry itself, in which the minister labors, provides for his needs. That’s how God designed it and how Paul explained it. The Bible only gives 3 categories for NT church giving: (1.) For a minister’s provisions long term (1 Tim. 5:17 “elders double honor”) (2.) For the hurting until their strength is regained— a. Widows, orphans, (limited-long term) – 1 Tim. 5:2-5, 16 “Honor widows except they have children or nephews.” b. Saints in a disaster, (Gal. 6:10, doing good to all men especially the household of faith refers to priority and helps not as a means for propagating the Gospel) – Macedonian churches gave out of poverty to relieve the suffering of Jerusalem believers in a drought which Agabus predicted. 2 Cor. 8, 9:1 “ministering to the saints.” Any “doing good” to those outside of the faith is seen as a ministry of compassion and not as one for evangelism. (3.) For the furtherance of the Gospel (Great Commission)—the church’s sent/released missionaries. (Phil 4:10 “your care of me”, “fruit abound to your account”, “God shall supply for all your needs.” * The Principle: The minister labors for the Gospel’s sake not his own sake, however, his labors should lead to the ministry itself providing for him. 1 Cor. 9 “If I sow spiritual things, I reap carnal from you” , “a minister also has the right to lead about a wife/family” under the same understanding. * The Pattern: Paul tells the church Elders in Acts 20 that he labored with his hands when he was short on finances to enable travelers with him to continue ministering…this was an example to the elders to follow that same example. b. If a church planter/pastor in the US needs to work bi-vocationally to make up the difference, why not a missionary? In most countries missionaries either cannot logistically or legally be employed to provide for their families. In some cases he can start a church and see it grow so it supports them. But in most cases, it is illegal for even the church itself to support him. Nationals can and should work to make up the financial difference, but with the goal of growing the church to care for its biblical obligations. c. So, should missionaries revoke American citizenship? Doubtfully! Missionaries are primarily church-planters, like Phillip, who are called to plant a church then train the people and leadership to take over the ministry before moving on. By the time they are able, a missionary should be moving on and that church should be supporting a national pastor. If the missionary himself becomes a national having sought citizenship, that shifts the biblical responsibility to financially provide for him from his state-side churches to the national church in which he labors according to 1 Cor. 9. * This biblical mandate (church planting) cannot be done without a financial support system which can be counted on to a higher degree. There are always exceptions to the rules; but, there has to first be a rule from which to identify the exceptions. d. The ministries which should “honor” the missionary is not the foreign church plant, but the churches he represents. The missionary is an ordained minister of the church from where he was sent. Other churches may join hands as he represents them in their ministries where they are fulfilling the calling of the local church to make disciples of all nations. Thus, the missionary is ministering primarily on their behalf. Would we expect the pastor to be compensated by those he wins to the Lord and disciples or the church itself over which he pastors? The same is true for missionaries. 2. What are the financial systems we have? a. Denominational funded and sent – The International Mission Board (IMB) funds Southern Baptist missionaries partly from their denominational budget and partly from two yearly special offerings—Lottie Moon and Annie Armstrong. They report to their immediate supervisors within the framework of their denomination which functions primarily as a Global Unit deciding and making policies for mission practices and giving freedom to individual missionaries to operate autonomously. Benefit: There’s no support raising, and they can concentrate more heavily on advanced missionary training for going to the field as well as the field of service itself and the ministry there. Problem: Authority is in the ‘government’ of the organization (like a business) so autonomy is not inherent but ‘granted’, thus, it can be taken away. With the shift of authority and financing, missionaries may come home and report of their ministry in some local churches who indirectly help support those missionaries (equally along with every other IMB) but they are not uniquely invested and regularly involved. b. Local churches cooperatively funded and sent – Most IBC’s follow the pattern of support raising where missionaries are often called to the field and or trained primary for missions in Colleges and, though they make the claim to be sent from their local home church, financially they are supported by an average of 50 local churches. Benefit: The home sending church is relieved of the burden of full or primary support of their missionary, especially smaller churches. The missionary can be sent from that church but not necessarily be recognized as an evangelist/minister sent and supported from that church, like a staff pastor, so there is freedom to act autonomously on the field, to change churches to another ministry easily if disagreement and problems arise, and to have little oversight (no staff meetings and ministry is not under anyone’s eye). Problem: Many things that present themselves as benefits, also can be seen as problems. Ex. 1.) IF the home church is relieved of the burden, it is also relieved of its biblical responsibility. But, God does not relieve us from being judged for what should be our responsibility. 2.) Acting autonomously on the field is a main cause of spiritual dangers for unsupervised and unaccountable lives. c. Home church funded and sent with secondary help from other local churches – Some IBC churches and missionaries have this set up where they are the missionary’s primary supporter, ordain the missionary, the missionary has come from their ministry itself as a proven instrument having been under observation by both the pastoral staff and the church people. Thus, he is “worthy of hire.” 1 Timothy 5:18 Benefits: There is a sense of connectivity, accountability and closeness with this church and people as they see and invest directly into their church’s mission program to enable the missionary to “do the work of evangelism” and the “work of the ministry” on their behalf. 2 Tim. 4:5, Eph. 4:12 Problems: All other missionaries become an exception to the rule, therefore, when one comes along who would follow that rule, the budget is weighted down with all those who are the exceptions. A quick summation: Denominational funded and sent. Maximized training. No support raising . Loss of autonomy. No local church connectivity. Local churches cooperatively funded Minimal home church burden. Maximum missionary autonomy. Loss of accountability. Increased support raising. Low connection. Each missionary: 50 supporters. Each of his Churches: 20+ missionaries. Home church funded & sent. Secondary help from other local churches Maximized home church connection, closeness, & accountability, not control. Minimizes exposure to other missionaries. Home church budget full. 3. Why is so much missionary support needed? a. Salary vs hourly – Someone who works on salary is paid the same salary no matter how much he works. A missionary can’t simply decide to work more hours or see more results in order to help meet a financial need or save for the future. However, a missionary is really not “salaried” as we think of it in the States. Someone who is salaried usually has a sense of financial surety. Instead, a missionary is “supported” which depends on the cooperate giving of many at a predetermined set amount. So, he cannot do more to make up the lack, but, there is a chance he will get less as time passes. b. Self-employed vs organizationally employed – A missionary must take into account not only his personal living expenses, but his ‘professional’ work expenses. The Apostle Paul looked for both his personal and ministry expenses to be met by the local churches for whom he was ministering on behalf. The missionary of today is dependent on the same system. He is not a part of an organization to which he appeals; instead, he is a part of at least 50 different individually operating local church ministries. *For Paul and modern missionaries, ministry expenses are those expenses, different than personal life, that are meant to enable him to do ministry—travel, eat, sleep, etc. Phil. 4:10 “…your care of me hath flourished again…” Vs. 17 “…but I desire fruit that may abound to your account.” c. Three long term expenses to keep in view. 1.) Increasing family needs. A missionary must prepare for increasing needs sooner rather than later. Growing family, homeschool materials, insurance rates, car replacement needs (cars usually must be purchased by cash not by loan), airline tickets for every 2-4 years (one-way both ways). 2.) Pension for retirement. MANY local churches are weighted down with continued support of missionary couples or widows who have no other substantial support other than that of local churches. In the 1960’s & 70’s at least, it was preached that missionaries should go to the field without retirement plans. “If” they returned, the churches will support them! “Just have faith in God,” they were told What happened was that a new generation of churches emerged who did not make those promises; yet they inherited the missionaries. Then, missionaries started coming home and living longer (into their 80’s and 90’s) than what was expected. Supporting them, therefore, uses a large percentage of missions monies. However, dropping their support is unfair and does not ‘honor’ them for their faithfulness. The only answer is for new missionaries to prepare now to not burden local churches later by raising and saving money for retirement. 3.) World inflation factors. The stable trend is 10% inflation of the USD every 5 years. That means that what could be purchased for $100 today will require $110 five years from now. A missionary who takes 3-5 years to raise support, by the time he reaches the field, and certainly before he returns for his first furlough, if he loses no other support will already have lost 10% of his support. If support is $6,000, he will need to raise an additional $600 to make that up! Preparing for inevitable inflation during deputation will help them spend more family down time and reporting to supporting churches on furloughs. Conclusion: As good stewards, we must be found faithful to God’s Word, way, will, and wisdom. Finances for indigenous Missions Different cultures view money and missions differently Intro: From a Judeao-Christian Biblical Worldview, we have largely been raised in a democraticRepublic, free-market, capitalistic society. Therefore, American Missionaries have certain subconscience assumptions about truth. We expect nationals to understand and adhere to what and how we view morality, integrity, and finances, because they think them to be inherent or inalienable in the nature of all mankind. Truth itself is absolute. However, people are not. Views of different peoples are assimilated through how their societies are educated and governed. Similarly, nationals, both lost and saved, have assumptions, and thus expectations, they believe the missionary should adhere to based on what they see as the general goodness of human nature for the function of society. *Nine-tenths (9/10) of the world view these expectations from one or a combination of three perspectives: fascism, communists, socialists (tribalism). Socialism governs society based on majority rule; two wolves and one lamb voting on what’s for dinner. Communism governs by government rule, and, fascism by dictatorship. The US was established on a democratic republic which is rule by the impartial ‘negative’ laws based on unalienable rights. Thus, the government is not the final voice of authority—natural rights based on ‘negative law’ are. Freedom of self defense, private property, the right to bare arms and defend private property, speech, etc. ‘Positive rights’, then, are ascribed by the government and can be denied and redistributed as it deems necessary. A right to housing, health care, money, property, etc being provided to all by all is a bogus ‘positive right.’ Fascism, communism, and socialism govern based on a positive right view. Because of this, the American missionary is destined to collide with the culture of the people to whom he ministers. 1. What is our purpose? In short, the biblical pattern for missions is that which is patterned by local church ‘disciplemaking.’ We are making disciples via seeing people saved and discipled and local churches started as God leads locally here and locally there. But, making disciples, planting churches and training leadership must be done in a way which does not violate key Bible doctrines which have also traditionally been Baptist distinctives, like the autonomy of the local church. a. Local church autonomy. A church is commanded in Scripture and set up to be: --self-supporting: Able to rely on itself for faith and finances trusting God to grow both as they demonstrate growth. The pastor relying on the faithfulness of the giving us his people and his people relying on the faithful ministry of their pastor is a symbiotic relationship (a mutual relationship with benefits for both). There is never a problem of finances in ministry, but one of faith. --Self-propagating: Able to rely, not only on their own giving, but their own involvement to run the ministries and do the work of the ministry, as Ephesian 4 calls for. --Self-governing: Able to lead their own work and ministries without having control and oversight coming from outside obligations. With money provided from outside sources (outside the local church), the people and ministry become one of two things: subjects or mercenary. The first is a welfare program which enables them to rely on an outside source other than the one the bible describes, as a substitution. The second is a business transaction which may jump from donor to donor until they settle on those who give them the most freedom to act as they will without having to answer back on how it is used. 2. What is everyone’s view of money? a. It depends on the needs. Upon what do societies turn? Three needs are what holds a society together: provision, protection, and personal relationships. “Who provides what?” is the question. “Personal relationships” are typically “built” around who provides and protects. Ruling Governments are built on one (or combination of) three main authorities: shame, pain, or law. --By “Shame” I means an honor-based society where sin is understood by the embarrassment it causes those in authority—shame. --By “Pain” I mean a fear-based society where favor is based on obeying the will of those in charge in order to appease their wrath. --By “Law” I mean a legal based society where guilt and innocence are based on an external, impartial and unbiased justice system which protects rights and punishes evil doers justly. The people in a society which is built on “Honor/Shame”, for example, may agree with the Bible based “guilt/innocence”, but in order to ensure their protection and provision continues, they are not willing to count the cost of abandoning one authority for the loyalty of another in which they cannot trust to provide. If they believe the missionary and his agency can “provide and protect” they will make the switch…even if it is just long enough to grab what they can until it dries up, after which, they are willing to “repent” and return to their former cultural master. If they cannot believe the missionary can sustain these two needs, they do one of two things: Either they make a hybrid society where their leaders assume the role of Christian…or they reject it straight out. b. It depends on education. Upon what are societies educated? From the hand that rocks the cradle to the one which confers the degree. In nine-tenths of the world (9/10) they are socialists. In one-tenth (1/10) it is Judeo-Christian. When a communist hears of freedom, he thinks rebel. When a socialist hears freedom, he thinks selfish. In tribalism they think both. When a capitalist hears freedom, he thinks liberty. Who is god? In communism, government is god. In Socialism, the majority is god. In tribalism, the elders (dead and alive) are god…thus tradition. In Capitalism, the individual is god. But,in Judeo Christian value, natures laws are god. In Biblical Christianity, God alone is God. In missions, when whole groups make decisions for Christ, it is almost always based on the behest of those in authority, thus it loses its individuality. Without individuality, there is no personal responsibility and no salvation. c. It depends on corruption. When either government or elders rule, they have the unchallenged right to publicly or privately take what they want without giving an account for it to those under them. Their need/want supersedes yours. Their power and plans supersede yours. d. It depends on expectation. When a regular guy gets paid, those who are in authority over him, parents, grandparents, village elders, etc, have a right to his money regardless of his immediate family needs. He could leave work with $100 but arrive home to his wife with $10 for groceries for the month. 3. How do we deal with cultural demands? In short, we do three things: a. We sure up our biblical understanding. Man’s nature is sinful. We should not be surprised when he makes decisions not based on ‘goodness’ but on what is most likely to gain himself favor with those who have the money. Finances typically equal loyalty. Where there’s a wallet, there’s a sway. b. We do ministry with biblical principles. Ministry is easier when there is money to do it with. Also, bigger ministries attract more people. But, if we follow three principles to guide our ministries as missionaries, then we do not throw a stumbling block of finances before the feet of faith: --By targeting-through evangelism-the conscience of the sinner first and not their societal circumstances. --By planting churches which from inception are independent in name and nature, not just an eventual goal. --By using reproducible patterns for nationals so they rely on their own faith and funds for complete ministry. c. We disciple with biblical doctrine. Jesus confronted an honor shame society (the Jews) as well as an appeasement-fear government (Romans). Nevertheless, his call to salvation and discipleship was away from the fear of man and to the fear of God. In other words, away from fearing what man can do unto me by forsaking father and mother, and my own life also, for Christ’s sake and the Gospel. Conclusion: It is vital for the triangle missionary ministry (local church, missionary unit, and foreign society) that a thoroughly well thought through Biblical world view be established, the foreign world view be understood, and a discipleship making ministry be developed. That discipleship program must range from presentation of salvation to perfecting leadership Without this, should we really anticipate God welcoming us with a truthful “well done my good and faithful servant” reception?

There are three types of missionary debriefing. The first is a Critical Incident Stress Management debriefing. The second is an Operational debriefing. It is for the benefit of the WORK (the ministry.) The third is a Personal debriefing. It is for the benefit of the WORKER (the missionary.) “Debriefing is an intentional, scheduled listening time. It allows a time and place for a missionary… to verbalize, normalize, and contextualize their most recent term on the field. It is asking how life and ministry have been for the individual and how it is affecting them.” “During debriefing, we are asking the questions: 1. Where have you been? How were things during this past season of ministry? What was accomplished? What was worth celebrating? What was disappointing? 2. Where are you now? How are you doing now? Where are your stress points today? What burdens do you carry? What are you celebrating? How are you managing this time of transition? 3. Where are you going? Are there changes coming for you? Do you need some resources or help? What are you looking forward to?” - Lois McMartin (edited) A personal missionary debriefing could be described as unpacking, reflecting on, deciding about, and processing the things you have been carrying with you in your life and ministry. An illustration of this is a shoe box of unique treasures accumulated during your childhood. Another illustration is a collection of high school mementos, including yearbooks, a graduation tassel, “love” notes from your “first love,” etc. A third illustration is the boxes packed after a spouse dies and before moving to an assisted living facility. Each box contains memories of good times and bad times. It could have reminders of accomplishments yet dashed expectations. It could hold buried unmet expectations and dreams, yet the joy of unexpected opportunity. It could contain emotions and reactions from heartaches and disappointments to happiness and unparalleled success. Picture yourself pulling out one of those boxes, dusting it off, and removing the cover. You then pull the items out of the box one at a time. You may set some down very quickly and move on to the next one. You may hold some things in your hands for an extended time, thinking about the memories associated with that particular item and the time in life it represents. There may be some items that you do not remember why you put into the box. Some may be hurriedly set out of sight or returned to the box. The items in the box may bring unexpected, deep, and painful responses. The responses may be physical, emotional, or spiritual. Unfortunately, many of life’s “boxes” are packed unsorted and unsettled. In some cases, this would amount to sorting “junk.” For others, it would be a very emotional time, sorting through buried hurts, thinking through highs and lows, and reflecting on the people associated with the various items. It would include putting painful things in their proper perspective and seeing how they contributed to the person that you currently are. It would also be a time for many to realize that there were more blessings than burdens. A personal missionary debriefing is an “unpacking” of the events, goals, gains, expectations, disappointments, victories, hurts, and blessings of a term on the field. They are laid out, perhaps rediscovered, discussed, and processed. They are sorted, understood as best they can be, and examined in light of Scripture. The time spent sorting and processing the spiritual, emotional, psychological, and physical items in a particular “box” allows each to be better understood. They are integrated into who we are becoming in Christ and how He is working all things together for good. Rom. 8:28 It helps us learn to trust God's slow but sure work. A new “box” is prepared for the next term of service. A missionary who has been debriefed will better understand the new things that will come along and may need processing before being packed away. There may be other things that won’t need packing away. This understanding can prepare a missionary to “unpack” and process along the way rather than store up, whether done intentionally or unintentionally. A personal debriefing is CONFIDENTIAL. It is NOT for the benefit of a missions agency. It does NOT generate a written report to pass up the chain of command. It is NOT counseling or therapy. A person with debriefing TRAINING guides it. It is best done AFTER two or three months in one’s passport country following a term on the field. It is best accomplished over SEVERAL DAYS. It is best performed by a person that is UNKNOWN personally to the missionary but is trusted by someone that the missionary knows and trusts.

Challenges for Debriefing: Parents and Kids

Culture could be summarized in the simple statement, “Culture is how we do things around here.”  

How powerful and influential is culture?? When we examine how we do things we need to ask at least two questions: First, Is the way we do things biblical? Second, Does the way we do things benefit that which is biblical? Illus. Heb. 10:25 “Not forsaking the assembling of ourselves together…” Therefore, we decide that our church will have weekly Sunday services. Biblical? We will have them at 4:00 am? Beneficial? There is a general mission culture. Every church has a missions culture. A sending agency has a missions culture. Every Christian has a missions culture. The challenges to missionary care including personal missionary debriefing in particular are often rooted in culture. First, the challenge of Recognizing the Need That is recognizing the need for proactive missionary care including personal missionary debriefing. The most common responses to the suggestion of the need for proactive missionary care including Personal Missionary Debriefing. From Missionaries- “I am a called by God, specially trained missionary that is being sent by a local, NT church. I can conquer the world in Jesus’ Name. The Bible says that ‘The Lord is my refuge and strength.’ I don’t need a therapist. I’m insulted that you would suggest otherwise.” From Sending Churches- “If the a need happens to arise with our missionary and we come to know about it and we are called upon to help we can will handle it ourselves.” From Missionary Servicing Agencies- “We are sending soldiers into battle. If they can’t handle it they shouldn’t be a soldier. The battle weeds out poor soldiers. If they don’t make it we will then know that they weren’t called by God in the first place.” From Supporting Church- “We have never really given it much thought but assume that someone is taking care of missionaries.” From “Old School” Missions Influencers- “The problem with many missionaries today is that they aren’t tough enough. If they face difficulties, that is what they signed up for. If they don’t like the heat they should stay out of the kitchen. William Carey, Hudson Taylor, Adoniram Judson, and David Livingston didn’t need missionary ‘missionary care.’ Furthermore, they never went on furlough, let alone a missionary debriefing.” ??What does the Bible say about the need for proactive missionary care?? II Cor. 1:8-8, 4:7a, 11:23-28 3 In practical terms, missionary care and personal missionary debriefing are about stemming the tide of missionary attrition. Second, the challenge of identifying Responsibility A missionary is responsible for their spiritual, mental, emotional, and physical wellbeing. I Sam. 30:3-6; I Kings 19:4-12; Prov. 18:14; I Pet. 2:11; I John 2 A missionaries sending church is responsible for the stewardship of the life of a missionary and the ministry for which they were sent. Acts 13:3; 14:26-28; Gal. 6:1 A missionaries servicing agency is responsible to come alongside a missionary on behalf of the church that sent them by using its education, experience, and influence to provide in depth, personalized, and specialized missionary care including Personal Missionary Debriefing. Third, the challenge of insufficient Resources The stages of missionary care: Stage 1- Friendship, Fellowship, AdviceStage 2- Non-emergency Lift- Life issues with unique implications for missionaries Stage 3- Crisis Intervention and AssistanceStage 4- Preventative- Personal Missionary Debriefing Stage 1 can be done by most Christians to one degree or another. Stages 2-4 require an increasing amount of expertise, experience, and training. Statistics and research show that stages 2-4 are best accomplished by personnel whose primary focus is missionary care, who have specialized training, experience and continuing education in areas such as trauma, missionary kids, crisis intervention, critical incident stress management debriefing, missionary debriefing, and similar subjects. Furthermore, missionary care is best accomplished if the person doing the missionary care is not the person in the service agencies leadership to whom the missionary directly reports. 4 All to say, the most effective missionary care requires dedicated personnel and funds designated to missionary care expenses. Both are very rare among independent Baptists and conservative Bible churches. Illus. Nancy and I are the only people that we know from among independent Baptists and conservative Bible churches whose primary ministry is missionary care. The board of GFF has designated money that is set aside of us to go on short notice anywhere in the world for like-minded missions service agencies and missionaries that are in crisis at no cost to the agency or the missionary. This is done by faith. Conclusion: ??What about our own missions culture?? Is it Biblical? Is it beneficial? © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without permission. revised 9/20/23

What is a Personal Missionary Debriefing?
“Debriefing is an intentional, scheduled, listening time. It allows a time and place for a missionary… to verbalize, to normalize, and to contextualize their most recent term on the field. It is asking how life and ministry has been for the individual, and how it is affecting them.” Lois McMartin (edited)

Why a Personal Missionary Debriefing?
1. To assist a missionary in making their own spiritual life the most important thing in their life. 2. To enable a missionary to thrive in rather than simply survive their missionary experience. 3. To help stem the tide of missionary attrition.
4. To prioritize the missionary over the ministry.
5. To give a missionary the opportunity to tell their whole story (to the degree that they choose) without fear of judgment. Statistics and research prove that a Personal Missionary Debriefing can be a key tool in accomplishing these things.

A Personal Missionary Debriefing is:
1. Best done 2-3 months after returning from the field after a term of service or at retirement. The 2-3 months allows for some cultural adjustment and immediate concerns to have been addressed such as housing, vehicle, medical check-up, dental check-up, bank account established, cell service established,
2. Best conducted by someone trained in personal missionary debriefing.
3. Best done over several days in a quiet, comfortable, relaxing place without children/teens unless organized activities are planned for the children/teens.
4. Done on behalf of the missionary not the missions agency.
5. Confidential and does not result in a report (written or spoken) of any kind.

A Personal Missionary Debriefing is not:
1. Therapy, although it is therapeutic.
2. Counseling, although confidential listening time is available.
3. About the work, ministry, sending agency, or sending church.
4. Conducted by a someone to whom the missionary is not a direct report.

The Challenges:
1. Personal Missionary Debriefing is almost unheard of among independent Baptist and conservative Bible churches.
2. Missionaries are hyper sensitive to their confidence being violated, being used as a sermon illustration, their spirituality being judged, and their support being jeopardized.
3. A Personal Missionary Debriefing was not part of their original agreement with the sending agency.
4. They are unsure of the logistics such as where would they have to go, how much would it cost, what would they do with their children/teens during that time, and will it really be confidential.
5. They are unsure what their sending pastor, sending church, and/or sending agency will think about it.

What can we do?
1. Pastors need to educate themselves about and become a proponent of Personal Missionary Debriefing.
2. Sending pastors should require the missionaries sent from their church to attend a personal missionary debriefing at furlough and/or retirement. This will be best accomplished with education and encouragement vs an edict “out of the blue.”
3. Supporting pastors should expect the sending agencies of the missionaries that they support to require a personal missionary debriefing at each furlough and/or retirement. If they don’t they should be encouraged to do so.
4. The expense of a Personal Missionary Debriefing should be shared by the sending church and missionary. The missionary should include the cost in the level of support that they raise.
5. Pastors should not assume that sending agencies understand what a Personal Missionary Debriefing is.

 This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without permission. revised 9/19/23

The question becomes, “What can and should we do in the area of missionary care?”

1. Educate yourself about the subject of missionary care. Mind the Gaps- Engaging the Church in Missionary Care (www.MindtheGaps.org) Bulk Discounts are Available Tender Care- providing pastoral care for God’s global servants (www.Barnabas.org) Bulk Discounts Are Available. These are two excellent books on missionary care. They are written from a broad perspective of church size, sending church vs. supporting church, etc. However, they would be invaluable to a church that wants to go to the “next level” at understanding and being involved in missionary care.

2. Determine the irreducible minimum amount of missionary care that a church feels should be provided to missionaries. For example: a. Regular, non-administrative “tune ups”. b. Regular, non-administrative field visits. c. Proper physical and psychological evaluation before acceptance as a candidate and on each furlough. d. Requiring sending pastor, assistant pastor, or whomever to attend candidate school with a missionary.

3. Learn, in an educational, non-accusatory way the approach to missionary care of the mission boards with whom the church supports missionaries. The perspective of the board and the missionary are needed.

4. Include as a requirement for an approved mission board what the church determines is the irreducible minimum missionary care and whose responsibility those elements are.

5. Require and assist missionaries in participating in a professional missionary debriefing when they return to the US for furlough. This is a debriefing done by an outside person/agency for the missionaries personal benefit. Interlude Debriefing Retreat www.Barnabas.org Mission Training International- DAR program mti.org Recommendation of these debriefing ministries is not a blanket endorsement of the organization that provides them or everything that is taught during them

There is a difference between a sending church and a supporting church. In most cases, we are supporting churches. A sending pastor/church is responsible for a missionary. A supporting pastor/church is responsible to a church for the stewardship of missionary dollars. What can we do about Missionary Care? A. Pastors/churches need to identify the essential issues when it comes to mission boards. 1. The process by which a board accepts a missionary. ??What do you assume is true of a missionary when they visit your church seeking financial support?? 2. What is the board’s understanding of and approach to missionary care? 3. Whose responsibility does the board consider missionary care? 4. What percentage of a missionary’s support goes to the mission board and what is it used for? B. Pastors/churches need to stay updated on the essential subjects when it comes to mission boards. C. Pastors/churches need to be familiar with the missionaries sent/supported by the church. We need an information sheet on every missionary that we support with the essential information for each one. It should include the names, birthdays, and anniversary of family members. The name of their sending church, including the pastor’s name and contact information D. Pastors/churches should have realistic expectations regarding the missionaries that they support. A key question for pastors/churches regarding the missionaries that they support should be “What are your goals for this term?” They should be definable…realistic, and measurable. Those goals, where they led, and the goals for the next term are what a missionary visit should be about. “Evangelism…Discipleship and Leader Training” are not goals. Church Planting is not a goal. E. Pastors/churches need to be familiar with resources that are available to missionaries. We do not have to be every resource. However, we can be the link to resources. F. Pastors/churches should expect the missionaries that they send/support to participate in a professional debriefing for the missionary's benefit when they return for furlough, an emergency, and when they end their missionary career…and…they should assist them in doing so. Conclusion: A sending pastor/church is responsible to a church for a missionary. A supporting pastor/church is responsible to a church for the stewardship of missionary dollars. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without written permission. revised 1/3/24

II Cor. 4:7 “earthen vessel”- a clay pot

The “Elephant in the Room” in mission work is missionary attrition. Some missionary attrition is understandable and expected. One missiologist says that 70% of missionary attrition is preventable. Missionaries are not more fragile than any other Christian. However, they face unique challenges and unique obstacles to getting help with those challenges. First, What is Missionary Care? Missionary Care is the proactive rather than reactive ministry of being by and on the side of missionaries. Missionary Care is “preventative maintenance” for missionaries. Missionary Care is focusing on the “life behind the letter.” Second, What types of care are involved? Some Examples of Issues that Missionaries Deal With: Post-Traumatic Stress MK Issues TCK Issues Coworker Issues Marriage and Family Issues Reentry and Debriefing Education and Training Issues A “non-emergency lift” Third, Doesn’t every missionary receive missionary care? In some form, they do. To the extent that it is needed, many do not. Fourth, Why isn’t proper missionary care available to many missionaries? A. Modern missions philosophy is driven by “success stories,” “ancient history”, and unrealistic expectations. B. There is a lack of knowledge of the issues that missionaries face among pastors and churches. C. Administration is mistaken for Missionary Care. D. The majority of missionary care is done reactively rather than proactively. E. It isn’t clear to many whose responsibility missionary care is. “If you want to starve a horse, ask two people to feed it.” an old Chinese proverb. F. Many pastors and churches think that missionary care is something that somebody else’s missionary might need. G. Missionaries are very reluctant to admit a need, to reach out for help, or to know who to reach out to. Conclusion: A 2017 survey of 745 former missionaries cited a lack of missionary care as the primary cause of missionary attrition. A sending pastor/church is responsible for a missionary. A supporting pastor/church is responsible to a church for the stewardship of missionary dollars. © This document is the property of the Gospel Furthering Fellowship and is not to be reproduced in whole or in part without permission from GFF. revised 1/3/24

 These may sound like common sense to many people. However, one person’s “common sense” and another person’s “common sense” may be very different. These suggestions come from many years of hosting guests and being a guest during deputation, furlough, etc.

1. The best location for the prophet’s chamber is a place that does not have a lot of people coming and going.
2. Do not assume that used furniture donated for a prophet’s chamber is in good, useable, and comfortable condition. People usually get rid of furniture for a reason.
3. Be sure that the furniture is checked, repaired, and cleaned regularly. Don’t make unfounded assumptions.
4. The mattress(es) are not the place to trim expenses. A new, good quality mattress will last a long time. An inexpensive or used mattress won’t.
5. If possible have a small refrigerator and microwave available in the prophet’s chamber.
6. Have snacks and beverages available for the guests. Routinely check for expiration dates and discard out-of-date items.
7. Have a good quality port-a-crib and proper linens/blankets available. They should be checked carefully and cleaned after every guest..
8. Be sure that the rooms are clean and neat for your next guest. If it hasn’t been used for a while between guests it should be spruced up before arrival.
9. Have a person that is responsible to clean it after every guest and to check it before the next guest arrives. Some ask guests to not make the bed before they leave so that assumptions are not made and the sheets not laundered between guests.
10. It would be a good idea for the pastor and his wife to plan to take everything that they will need and stay for a couple of nights in the prophet’s chamber once a year. This is the best way to get a feel for how comfortable it is or to findthings that need to be attended to.
11. Ask guests to leave a note concerning anything that needs to be repaired, replaced, or needs attention. The guests are the ones that know but will rarely say anything. They don’t want to seem picky, critical, or unappreciative. However, they know!

These may sound like common sense to many people. However, one person’s “common sense” and another person’s “common sense” may be very different. These suggestions come from many years of hosting guests and being a guest during deputation, furlough, etc.

1. Make sure that your house is clean.
2. Inquire or have the pastor inquire about food allergies, dietary restrictions, or preferences. 3. Before agreeing to host missionaries, ask if they have children, how many, and their ages to be sure that you can host them comfortably.
4. Do all you can to make them feel “at home” and welcomed.
5. Have age appropriate things available for the children to entertain themselves.
6. Make sure that you know what meals that you will be responsible to provide.
7. Have suggestions available regarding things they can do with their children such as a park so that they can run off their energy.
8. Inquire as to the drinks, snacks, that they and/or their children would enjoy. Inquire ahead of time if they are tea or coffee drinkers and any preferences in that area.
9. Ask early in the visit if the missionaries need to use your washer and dryer.
10. Help your guests make sure that they have all of their things before they leave.

These may sound like common sense to many people. However, one person’s “common sense” and another person’s “common sense” may be very different. These suggests come from many years of hosting guests and being a guest during deputation, furlough, etc.
1. Remember you are in someone else’s home and it should be regarded and treated as so.
2. If you have children it is your responsibility to keep them under control.
3. Do not allow your children to explore the house or to get into the homeowner’s things. This needs to be taught from infancy.
4. Children should be taught to not make negative comments about what is served for meals. 5. Children should be expected to pick up the toys that they have played with and to put them back where they found them and the way that they found them. They should not take out more toys until they put the ones that they are playing with away.
6. You should offer to set the table, clear the table, and help clean up after a meal. The host/hostess may not need or want help. Likewise, the may not be comfortable you to help if they do.
7. Give your host/hostess plenty of notice if you will not be eating a meal(s) at their house. If you make other plans, let them know in plenty of time ahead.
8. Make the beds in the morning and keep the room you are staying in looking neat. Strip the beds on your last morning to save the host/hostess doing so.
9. Keep you things neat and picked up during your visit. This will make it much easier when you are getting ready to leave.
10. Leave a Thank-You note and perhaps a small gift when you leave.

Often by the time a missionary reaches a local church seeking support, a pastor assumes some things about him to be true. First, that he has been vetted by either his home sending church, the mission board with whom he serves, or, at least, those responsible for his training at the Bible college/institute from which he received his degree. Second, the pastor assumes that the missionary has been called, equipped, and blessed by God for the endeavor for which the missionary is now seeking partnership. To the second, no one can know the true heart of man. Often times a missionary’s clarity of speech and sincerity of heart can be a guise for his spiritual ineptitude. To the first, though pastors feel confident about the vetting process missionaries go through before reaching them, they really should not! It is both my experience as well as the experience of many people that sufficient vetting of missionaries is not taking place. What happens next is often a ‘success story’ on earth, but a ‘horror story’ in heaven. The ‘horror’ in missions is repeatedly due to two main character issues which is prevalent in the missions world: narcissism and pragmatism. NARCISSISM It has been called the secondhand smoke of our time—if you are locked in a relationship with a narcissist, you will ‘get sick’ over time because of its toxicity. It can also be called the unseen nuclear fall out which kills over time—fall out being the residual unavoidable radiation from a bomb releasing its toxins into the atmosphere after exploding. Paul’s PTSD Brought on by abnormal circumstances and narcissistic brethren Paul suffered from PTSD (post-traumatic stress disorder)…and he did not see an end. He describes its animus lurking with phrases like being “pressed out of measure” and to be “despaired even of life.” A “sentence of death” was constantly threatening to bring peril upon peril. 2 Cor. 1:8-10, Paul’s PTSD was caused by two sources: circumstances (i.e. shipwreck) and people (i.e. false brethren). As much as shipwreck, cold, hunger, nakedness, and robbers, Paul was traumatized regularly by those narcissistic brethren who had a grudge to destroy his work so as to validate their own. 2 Cor. 11:25-29 Those traumatized by a narcissist are often done so by another missionary. What is Narcissism? Clinically speaking: A chronic insecurity stationed in the personality of people who are in love with themselves and need constant validations of their perception of themselves by other people. Biblically Speaking (2 Tm.3:1-5): “Lovers of their own selves.” Verse one states that the number one character trait of the end times church is “peril.” This “peril” is identified as being primarily caused by ‘false brethren’ who have a “form of godliness but denying the power thereof.” Let’s unpack things one question at a time: Is a narcissist the same thing as a strong personality or a Type A personality or a take charge leader? No! Though a Grandiose Narcissist can have a ‘type A’ personality, they are vastly different. A ‘type A’ personality is primarily driven by a desire to succeed and is content with his achievements, whereas a narcissist is primarily driven by a desire to be admired and is insecure about what others think about his achievements. The type A take charge leader can humbly be Spirit-filled submitting his personality to the Lord; whereas, a narcissist sets up an afront of spirituality being himself unwilling to accept fault. We mentioned, now, a ‘Grandiose Narcissist’…are all narcissists the same? The character traits are the same, but they are manifested differently depending on the development. A narcissist can be mature or immature; overt or covert. A mature narcissist is cunning, rehearsed, and prepared to take charge over people and situations. These are ‘Grandiose’ in that everything is sensational. If he is a ‘mature overt narcissist’ he tends towards displays of superiority, entitlement, and extraverted behavior as he sucks the air out of a room he walks into by not allowing anyone to talk …or at least has all attention on him. His personality demands the attention. An ‘immature overt narcissist’ is similar to that, only he tends to be a big presence on social media, at school, among their peers--on sports teams they are whinners and drama filled. A ‘mature covert narcissist’ is a passive aggressive personality who leads you to conclude great things about him and what he’s done and what he is worth. Conversely, if you become aware of his pretense, he will discredit and destroy you so as to protect his own superior self-image in that same passive aggressive manner—and often times leave you feeling responsible for it yourself. Finally, an ‘immature covert narcissist’ tends to be that person who has a defeatist mentality who may say: “If I only had the opportunities someone else had, I’d be great too.” What are the main character traits of a narcissist? [Gleaned from three sources: 2 Timothy 3:1-5, MedCircle (an online mental health education site), and personal life experiences.] 1. Confidently in love with themselves – They are never wrong, or will not admit to mistakes, wrongdoing, sin, or improper motives. They will admit to problems caused by someone else, or offer insincere apologies: “ i.e. 1.) I am sorry you misunderstood what I meant. 2.) I am sorry you consider the language I used to be inappropriate. 3.) If I actually did do that, I apologize [however, I don’t actually believe I did that, but you think I did, so I am sorry you think that] 4.) I take full responsibility for my actions…but here are the details as to why you are responsible for me taking those actions.” 2. Entitled – Never are they genuinely thankful because they believe they are owed or deserving of something. Also, if they do express appreciation outwardly, it’s usually because they are thankful that you see it their way, or that you understood your role in giving them what is rightfully theirs anyway. (unthankful) 3. Insecure with how others view them – They have a fragile sense of self-esteem; thus they spend a lot of time thinking about how others perceive them and how well they’re doing in life as compared to others. This insecurity contributes to the continuous need to feed on admiration, adulation, praise, recognition, and more; they are addicted to it. 4. Superficial – Their life is one big façade. Even so, they may have produced real results but achieved those results through superficial means. They portray confidence, success, while they ‘love-bombs’ to win favor. That’s why a narcissist will seem so interested in you personally and ask many questions to gain insights about you to get you to let down your guard. Normally it is to know how to manipulate you with compliments now and control you with shame later. 5. Chronic seekers of validation – Hence the insecurities and the need to invalidate others even destroy them if they don’t get their own way. Furthermore, the need to control and interpret the understanding others have of their accomplishments. 6. Grandiose – Impressively magnificent in appearance; pretentious—attempts to impress by affecting greater importance on himself than is actual. They talk up their achievements; talk down or over other people and their achievements. 7. Arrogant – They cannot be corrected because they do not see anything wrong with themselves. They outwardly display rage either through explosive behavior or carefully crafted manipulation for revenge. 8. Unempathetic – They are unaffected with displays of emotion or even emotional events. (without natural affection) In their pursuit to ‘succeed’ they hurt, use, manipulate others which often times cause them to feel bad that they had to do it, but it does not alter their goal for control and admiration. They will feel emotionally distraught by their own misfortunes. 9. Gaslighters – They use lies, manipulation, and exploitation based on reinventing events or facts based on their created reality rather than the actual one which others experience. This is where triangulation comes in as well, where if they cannot convince you of their gaslighting, they will seek to destroy you especially through convincing others around you of their reality while slandering your character. *Note that these traits have to cut through cross-sectionally through multiple social groupings: homelife, work, social, community, extended family. What’s the difference between narcissism and other personality disorders? Are they made that way or born that way? 1. Narcissistic: Made not born, 3-5 traits, expresses both guilt & shame. 2. NPD (Narcissist Personality Disorder): Made not born, 9 traits cross-sectionally, expresses shame but no guilt. 3. Sociopath: Made not born, 9 traits cross-sectionally, no shame no guilt. Can learn cultural control. 4. Psychopath: Born not made, 9 traits cross-sectionally, no shame no guilt. Can learn cultural control. Narcissistic –They are made usually through overindulging and underindulging by those with greatest influence in their lives. (overindulging could be abundant praise for performance and achievement without relationship building, problem solving, or expression of secure and confident love based on anything other than performance. He’s known for being unloving and unfeeling, though he can, on occasion, appreciate the gravity of some effects on people as a result of their or other people’s actions. NPD –Does not feel empathy, love, affection, remorse, towards others except superficially for show. When he is confronted with actual reality which he cannot escape, he will not strive to become a better person; he will strive to become a better narcissist. *Every sociopath and psychopath is a narcissist; but, not every narcissist is a sociopath or a psychopath. Sociopaths – These have learned behavior through prolonged compromised living arrangements or negative life experiences. (Training in advanced military operations, assassins, undercover agents, etc) Living under another sociopath or exposure to deliberate or undeliberate training which hardens their heart, conscience, and feelings. These feelings are unrecoverable in that there is a neurological switch or damage which takes place. Typically they cannot make decisions based on remorse or regret and cannot feel. Psychopaths – These are born with a neurological personality disorder characterized by persistent antisocial behavior, impaired empathy and remorse, along with bold, disinhibited, and egotistical traits. Who typically is a narcissist in our society? All your most successful politicians, CEOs of companies, entertainment stars, and salesman. However, it could be anyone who makes their living by convincing others of their self-worth and need, in ministry namely an evangelist, pastor, or missionary. A narcissist pastor is more likely to be a mature-OVERT narcissist whereas an evangelist and missionary is more likely to be a mature-COVERT narcissist. Here’s why. A MCN does not have to stay in one location for too long before he moves somewhere else. Thus, he can learn about the people and give/tell them what they want to hear in order to win their favor. On the field, they have no one to answer to so they can funnel all the information about themselves through themselves alone back to people in the States. How do you know if a missionary is a narcissist? Understand that a covert narcissist is hard to detect to begin with. 1. They are ‘love-bombers’. Aka flattery (Pv.29:5) They always research those with whom they are entering a relationship so as to impress them with what is highly prioritized or valued by those who they flatter. It could be online research or even hints picked up that help him to categorize people or ministries since he has built a repertoire of knowledge about classifications of people. That is how pastors, churches, and individuals in a church can be pulled in by the ‘love-bombing’ of a covert narcissist. He only needs to make ‘the sale’ while he is there because 99% of all the information and reports about him which come from the field are funneled through his own lens and letters. If you come away from a missionary presentation/weekend/conference thinking that this missionary is “too good to be true”, and, “he is and believes just like us”, this could be a sign of love bombing. 2. They are sensationalists. In media, yellow journalism is the use of lurid features and sensationalized reports to attract readers and increase circulation. It is typically based on information which cannot be authenticated and often appeals to anonymous sources. In missions, the ‘yellow journalism’ tactic is employed by narcissist missionaries to also give sensational reports, furthermore, again he is the sole controller of funnelor of these reports through his own lens and letters. If most letters, videos, and reports which come through to you are filled with how great the missionary is doing coupled with sensational events repeatedly (i.e. 500 people accepted Christ after hearing the gospel for the first time; planted 10 churches on their first term in an otherwise unproductive area for other missionaries) this could be a sign of sensationalism. By “Sensational” I mean overtly exaggerated and untrue. Not that 500 people did not raise their hands for salvation or 10 ‘churches’ weren’t built and people attend weekly, but that they were done superficially for show. 3. They are controlling. Usually this leads to two to three tell-tale signs—1. The wife and children (especially the children) are very introverted and quiet, 2. They cannot stay in one place, work, ministry, for more than about two years without causing a major problem (complaints, contradicting stories, never admitting guilt or taking legitimate responsibility, long-time members leaving, even church split, etc.), 3. Their ministry is usually always propped up by money and favors. They also will not agree to disagree with you, but will seek to destroy, discredit, and demean you and your ideas/ministry in a way which drives you away while covering or erasing evidence that leads back to them. If there are 3 or more reports that indicate manipulative behavior with conflicting stories centered around the missionary, this could be a sign of control-based narcissism. 4. They are pragmatists. Pragmatism is an approach that assesses the truth in terms of the desired results of their practical application. Even though a narcissist has learned how to talk a spiritual game, he is not spiritual nor led by the Spirit of God. 2 Tim 3:5 says these ‘lovers of their ownselves’ only have a “form of godliness, but denying the power thereof: from such turn away.” Therefore, they have to rely on an alternate source of “power” in order to achieve the results with which to validate themselves. This leads them unequivocally to pragmatism—doing ministry in a way which brings the outwardly measurable ministerial results that seem to validate his methods…namely money, resources, gifts, jobs, services, favors, etc. What this may look like on the mission field is this way: raise money to buy properties, build buildings, furnish ministries and/or hire nationals to “do the work of the ministry.” This welfare approach to missions is fertile ground to produce false converts and start fake ministries which see actual spiritual fruit only by God’s mercy. 5. They display many or all of the observable 9 traits of a narcissist outwardly and discernably. When the CIA interviews a suspected liar, he isn’t looking for all the 20 most common signs of a liar. But, he isn’t looking for one or two either. He’s looking for a consistent pattern of 3-5 common signs (itchy extremities, feet/body facing, nervous leg, eye contact, etc.) If he has 3-5 signs, he knows that most likely he is lying. But, it’s also not a dead giveaway. He also may be naturally introverted, unconfident, cold natured, etc. Even so, if the best judgment is made by a multitude of counselors from an objective vantage point, good conclusions can be made. And, if you end up being wrong, it will go against the majority of opinions and evidence which were discernable by many people. CONSIDERING PRAGMATICSM MORE: How is a pragmatist different than a narcissist, then? 1. A pragmatist is real. He sincerely loves God, loves people, and wants the lost to be saved. However, he is wrongly convinced that the results of something determines its validity. If people make professions of faith, churches are planted, and nationals are training for ministry, the means which he took to cause that to happen are, in his mind, justified! A narcissist is not real, and, he is only sincere about his desire for praise. 2. A pragmatist will receive correction. He feels empathy and compassion for others, his family as well as those in ministry. He may even feel unworthy for what he perceives God as doing. However, his philosophy of missions has undoubtedly created false converts and fake results because of what he has done and not despite what he’s done. A narcissist will not receive correction and he has no genuine empathy for others. What are some examples of what a pragmatist may do that produces FALSENESS? 1. He raises money for ministry instead of letting his ministry grow as his people give. 2. He has to outfit his ministry like an American church. He cannot be content with the biblical pattern for evangelism, discipleship, and church planting—by going and preaching the gospel. He has to have aides for those attempts. 3. He views either the American way of doing things, or the national culture itself, as being the ultimate determiner of what they do. Therefore, he interprets the Bible’s precepts, principles, and patterns as negotiable or flexible to the culture. A seasoned missionary questioned me one time about the ‘wisdom’ of confronting an Africa elder knowing that that is a cultural ‘sin’ which will not accomplish what I hoped. I told him I checked myself before making the decision by asking myself three questions: is it biblical, is it spiritual, and is it wise? He said that what I did was biblical and spiritual, but it was not wise. It was a useful and helpful rebuke from which I learned much insight into culture and the missionary’s perception of what to do and not to do. Even so, he based his judgment of ‘unwise’ on the national’s culture and not on biblical responsibility. 4. He frequently uses people and resources which nationals could never use. The goal of missions, biblically speaking, is to commit to faithful men the work of the ministry, who shall be able to teach others also to achieve an autonomous and indigenous ministry. (Eph 4, 2 Tm 2). If the national follows the example of a pragmatic missionary, he can never have an autonomous and indigenous ministry. 5. He pays nationals for ministry work. In what independent Baptist church would we ever find a pastor who pays his Sunday school teachers and bus captains to help him in ministry? Even if you make the argument that the national is in training to be a pastor or even is a pastor, what pattern are they creating for other nationals to start churches? Does not 1 Cor. 9 tell us that it is from the church ministry in which a minister labors that he should reap from them that which is carnal? 6. He spends more time working on the ‘nuts & bolts’ of making ministry work than he does on ‘planting and watering’ and allowing God to bring about a spiritual increase. Why does God supply some spiritual fruit from a narcissist/pragmatist’s efforts? We naturally want to equate God’s hand of blessing and approval on someone because of grandiose results. But is God’s “increase” always a definite indication of God’s approval of the man and/or methods? Absolutely not! What can God be blessing other than the man and/or methods? 1. God blesses His word. God being faithful to His Word, to whatever degree, it is spoken. God’s Word is quick and powerful. Hebrews 4:12 2. God blesses His Gospel. God being faithful to the Gospel message in particular. It is the power of God unto salvation. Romans 1:16 3. It is God’s will for people to hear. God already desires people to be saved. He is not willing any should perish. 2 Peter 3:9 4. God’s Spirit draws the lost. The Holy Spirit is already at work in the hearts of people all around the world drawing them to the truth through creation, conscience. He always reproves the world of sin, righteousness, and judgment. John 16:8, Acts 24:25 5. Pretensive preaching is not an admirable pattern. Paul said he rejoiced when the gospel was preached though it was preached in envy, strife, and contentions, not sincerely, and in pretense (trickery) Philippians 1:15-18. Paul was not spurring believers to support this kind of gospel spreading! Why not support a missionary who is a narcissist if he is, at least, preaching the true Gospel and God is enabled to bring fruit though it be preached in pretense, contention, and of envy and strife? Phil.1:12-18 When Paul said that he rejoiced that Christ was preached regardless of the spirituality or sinfulness of the preacher, he was rejoicing in the sovereignty of God to work despite the preacher. Think of Sampson who delivered Israel, Balaam who blessed Israel instead of curse, and even Caiaphas who prophesied to the Sanhedrin. Which would you take on for full time financial support of their life and ministry? Is there hope for a narcissist? Hopefully Yes! But sadly no! Yes! Remember, a narcissist is made. Therefore, he can be unmade, or, made again. He is made a narcissist by his own choices as he responds personally to the adverse atmosphere created by parents, peers, and other personalities in his life. He is not born with a physiological disorder that prohibits him from changing. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” 2 Corinthians 5:17 But, this type of dramatic change can only happen with direct confrontation of sin, acceptance of it as sin in truth, genuine felt godly sorrow and contrition with a broken spirit over that sin, and come to full repentance--**which must include loss of his ministerial position. 2 Corinthians 7:8-11. No! There are two problems: 1.) a narcissist uses confrontation as a means to display what 1 timothy 1 and 1 Peter 1 hints as being ‘feigned faith’ and ‘feigned love.’ The word translated ‘unfeigned’ in both these passages means ‘the real or authentic thing.’ So, a narcissists display of love and faith is most likely to be ‘unreal.’ He is more interested at becoming a better narcissist than he is at becoming a better Christian. 2.) a narcissist does not receive reproof and rebuke. He simply doesn’t! Without either, humility which brings sorrow of heart and repentance simply cannot take place. “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” (Pro 28:13) Regardless of whether true repentance takes place or not, according to Paul in 2 Corinthians 9, he is a castaway, disapproved for ministry. Furthermore, as Jesus said in Matt. 5, his testimony before God and man (his salt) has lost its savor for being an ordained minister. Though his heart may become healed before God, it may take many years for his testimony to heal before man, if ever. Either way, a narcissist must leave his ministry immediately because he cannot recover both his heart and his testimony while in active ministry. What do you do if you suspect a missionary is a narcissist? “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.” Pv. 27:12. 1. Vet his supporting agencies--church, mission board, and/or college. Are they known for narcissistic traits as well as being controlling and sensational? If so, this is one sign. It’s not enough to be conclusive, but it is a sign. a. What is their philosophy of ministry? Is it in form and function to grow bigger and be better than everyone else? This could simply be aggressiveness or pragmatism; however, it could also be narcissism. This is a part of the sign. b. What is their philosophy of missions? Is it to enable and advance ministry to be done via the strength of money and resources? Like it or not, this is a part of the sign as well. 2. Check his letters, videos, pictures, reports for sensational events which relate directly to himself. If something, or a series of ‘somethings’ look too good to be true, it usually is. Remember yellow journalism! 3. If he is on deputation, put him on a ‘wait and see’ list…not for how he does, but for how he reports. 4. If there is significant circumstantial evidence, remember that “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.” Pv. 27:12. It’s better to “hide yourself” or as 2 Timothy 3:5 says: “turn away” from them then to risk it and find out later you were right. 5. If he is a missionary you support on the field, I recommend you inform them of your decision to reallocate your funds to another ministry after he returns on furlough. 6. Reach out to his board and his home church in an official letter addressing your concerns and detailing your decision. 7. Do not try to contact any of his supporting churches to inform them of your decision. If the conversation becomes unavoidable, or, if you have a close relationship with another pastor and ministry which supports that missionary, detail for them your concerns and decision privately with no proposal for them to follow suite. Why not try and restore the wayward brother? 1. It is detrimental toward you. Galatians 6:1 tells us to restore a man overtaken in a fault…considering thyself; however, Pv. 26:4 tells us to “Answer not a fool according to his folly, lest thou also be like unto him.” A narcissist is a biblical fool. He does not receive correction. “A scorner loveth not one that reproveth him: neither will he go unto the wise.” (Pro 15:12) 2. He’s not qualified for ministry anyway. 1 Cor 9 tells us to run the race in a way to obtain the spiritual prize. A narcissist has not run the race this way. He is a castaway— one who is disapproved from ministry. Regardless as to whether he can be restored, he is presently not qualified. Conclusion: Knowing that we, as masters, will receive a greater condemnation from the Lord; and, we are required, as stewards, to be found faithful, we must take heed to ourselves, and to all the flock, over the which the Holy Ghost has made us overseers.