Notes

Introduction

[1]. With apologies to my fellow “Americans” who share the American continents with me from Chile to Canada, I’ve chosen to use the term American as it’s often used throughout the world—to describe people who are from the United States of America. I’ve done so for ease in writing and reading. However, I am sympathetic to the idea that the United States is but one country within the Americas!

[2]. Roger Peterson, Gordon Aeschliman, and R. Wayne Sneed, Maximum Impact, Short-Term Mission: The God-Commanded Repetitive Deployment of Swift, Temporary Nonprofessional Missionaries (Minneapolis: STEM, 2003).

[3]. Colonialism refers to a nation exerting its power over places outside its own boundaries. For example, nearly every country in places such as Africa and Southeast Asia was colonized throughout the eighteenth and nineteenth centuries (or before). Colonialism lost most of its ground in the late twentieth century. However, neocolonialism continues—the indirect ways nations or other groups try to dominate other peoples.

[4]. P. Christopher Earley of London Business School and Ang Soon of Nanyang Technical University in Singapore have led the charge on constructing the theory and related research regarding CQ. I’m indebted to Soon in particular, a fellow follower of Christ, who has encouraged me and helped me to adapt this work to missions (see P. Christopher Earley and Ang Soon, Cultural Intelligence: Individual Interactions across Cultures [Stanford, CA: Stanford University Press, 2003], 239).

Chapter 1: One World

[5]. US Census Bureau, “World POPClock Projection,” June 17, 2005, www.census.gov/ipc/www/popclockworld.html.

[6]. Anthony Marsella, “Conflict, Negotiation, and Mediation across Cultures” (lecture, Fourth Biennial Conference on Intercultural Research, Kent, OH, May 5, 2005).

[7]. Timothy Garton Ash, Free World: America, Europe, and the Surprising Future of the West (New York: Random House, 2002), 149.

[8]. Tim Dearborn, “A Global Future for Local Churches,” in The Local Church in a Global Era: Reflections for a New Century, ed. M. L. Stackhouse, T. Dearborn, and S. Paeth (Grand Rapids: Eerdmans), 212.

[9]. Richard Dooling, White Man’s Grave (New York: Picador, 1994), 168.

[10]. Many of the statistics in this section come from Bryant L. Myers, Exploring World Mission: Context and Challenges (Federal Way, WA: World Vision International, 2003).

[11]. Bruce Huseby, “AIDS/Razor Blades,” email message to author, June 18, 2005.

[12]. United Nations AIDS Report, “Report on the Global AIDS Epidemic” (New York: United Nations, 2004).

[13]. United States Committee for Refugees, “World Refugee Survey: Refugee and IDP Statistics” (Washington, DC: USCRI, 2004).

[14]. Bryant L. Myers, “Compassion with an Attitude: A Humanitarian’s View of Human Suffering,” Brandywine Review of Faith and International Affairs 2, no. 3 (Winter 2004–2005): 51–55.

[15]. Don Golden, “Sierra Leone Refugee,” email message to author, March 20, 2002.

[16]. Ted Fishman, China Inc.: How the Rise of the Next Superpower Challenges America and the World (New York: Scribner, 2005), 343.

[17]. Shawn Tully, “Teens: The Most Global Market of All,” Fortune, May 16, 1994, 90.

[18]. Benjamin Barber, Jihad vs. McWorld: How Globalism and Tribalism Are Reshaping the World (New York: Ballantine Books, 1996), 9.

[19]. Lamin Sanneh and Joel Carpenter, eds., The Changing Face of Christianity: Africa, the West, and the World (New York: Oxford University Press, 2005), 222.

Chapter 2: One Church

[20]. Philip Jenkins, The Next Christendom: The Coming of Global Christianity (New York: Oxford University Press, 2002), 2.

[21]. Ibid., 37.

[22]. I’m on a campaign to eliminate “third world” from our vocabulary altogether. I’m well aware that it’s still used broadly by the media and by many ministry leaders. While the etymology of “third world” is not originally negative (first world being the Allied nations who opposed communism, second world being communist nations, and third world being a third alternative to either capitalism or communism), many people outside the “first” world find the term offensive. “Developed” and “developing” world is better but still connotes that one is ahead of the other. Majority world, a term describing where most of the people in the world live, is the preferred term by nationals in these regions.

[23]. Sanneh and Carpenter, Changing Face of Christianity, 3.

[24]. David Barrett and Todd Johnson, eds., World Christian Trends: AD 30–AD 2200 (Pasadena, CA: William Carey Library, 2001), 3–9.

[25]. Ibid., 4.

[26]. Sanneh and Carpenter, Changing Face of Christianity, 5.

[27]. Nina Shea, In the Lion’s Den: A Shocking Account of Persecution and Martyrdom of Christians Today and How We Should Respond (Nashville: Broadman & Holman, 1997), ix.

[28]. Jenkins, Next Christendom, 76.

[29]. R. Pierce Beaver, “The History of Mission Strategy,” in Perspectives on the World Christian Movement: A Reader, ed. R. Winter and S. Hawthorne (Pasadena, CA: William Carey Library, 1999), 74.

[30]. Isaac M. T. Mwase, “Shall They Till with Their Own Hoes? Baptists in Zimbabwe and New Patterns of Interdependence, 1950–2000,” in Sanneh and Carpenter, Changing Face of Christianity, 74.

[31]. Sanneh and Carpenter, Changing Face of Christianity, 7.

[32]. Clinton Arnold, Powers of Darkness: Principalities and Powers in Paul’s Letters (Downers Grove, IL: InterVarsity), 210.

[33]. Jenkins, Next Christendom, 125.

[34]. Brother Yun and Paul Hattaway, The Heavenly Man: The Remarkable Story of Chinese Christian Brother Yun (Grand Rapids: Monarch, 2003), 65.

[35]. Paul Hattaway, Back to Jerusalem: Three Chinese House Church Leaders Share Their Vision to Complete the Great Commission (Waynesboro, GA: Authentic Media, 2003).

[36]. Sam George, “The Nation with the Most Missionaries Is India,” Friday Fax, November 5, 2004.

[37]. World Evangelical Alliance, “Report on Global Consultation on Evangelical Missiology” (lecture, Global Consultation on Evangelical Missiology, Iguacu, Parana, Brazil, October 1999).

[38]. Hattaway, Back to Jerusalem, xi.

Part 2: Conflicting Images

[39]. Christian Smith, Soul Searching: The Religious and Spiritual Lives of American Teenagers (New York: Oxford University Press, 2005), 69.

[40]. Organizations use different distinctions to define short-term versus long-term missions. For the most part, long-term missions refers to someone who is going for two years or more to live in another culture and do missions. While short-term missions often includes anything less than two years, this book focuses primarily on short-term missions efforts that last ten days to two weeks.

[41]. The findings shared in this book from my own research have come from a qualitative method using a grounded-theory approach. Data was collected and analyzed through pre-trip and post-trip interviews and journals of North American participants. In addition, the nationals who received the short-term groups were interviewed and completed surveys. Any quotations by short-term participants or nationals without a footnote are from data I’ve collected. The complete report on the study examining American pastors’ training efforts overseas is reported in David Livermore, “The Emperor’s New Clothes: Experiences of Stateside Church Leaders Who Train Cross-Culturally” (PhD diss., Michigan State University, 2001).

Chapter 3: Motivation

[42]. Bulletin announcement, in Glenn Schwartz, “Two Awesome Problems: How Short-Term Missions Can Go Wrong,” International Journal of Frontier Missions 20, no. 4 (2004): 33.

[43]. Adapted from Hattaway, Back to Jerusalem, 101.

[44]. The effect our expectations have on how we experience new situations is referred to as “anticipatory socialization.” Robert Merton, who initially articulated this theory, examined how the expectations of US Army recruits influenced their experiences as privates. Merton found that those privates who most accurately anticipated and embraced the US Army culture and its values were the privates most likely to experience promotions within the army’s hierarchy. I’ve done some work applying this important theory to the effect short-termers’ expectations had on their actual engagement in short-term missions (see Robert Merton, Social Theory and Social Structure [New York: Free Press, 1968], 319).

[45]. Roger Peterson, Gordon Aeschliman, and R. Wayne Sneed, Maximum Impact, Short-Term Mission: The God-Commanded Repetitive Deployment of Swift, Temporary Nonprofessional Missionaries (Minneapolis: STEM, 2003), 199–210.

[46]. Byron Shearer, “Mission Trip: A Microcosm of Life,” Vision for Youth Magazine, Spring 2005, 17, 30.

[47]. Group Magazine, November/December 2004, 39.

[48]. Schwartz, “Two Awesome Problems,” 33.

[49]. Hattaway, Back to Jerusalem, 101.

[50]. R. Judd, “Do Short-Term Programmes Achieve the Purposes for Which They Were Established?” (PhD diss., London Bible College, 1996), 16, 19; Terence Linhart, “The Curricular Nature of Youth Group Short-Term Cross-Cultural Service Projects” (PhD diss., Purdue University, 2004).

[51]. Terence Linhart, “They Were So Alive: The Spectacle Self and Youth Group Short-Term Mission Trips” (paper presented at the North Central Evangelical Missiological Society Meeting, Deerfield, IL, April 9, 2005).

[52]. Christian Smith, Soul Searching: The Religious and Spiritual Lives of American Teenagers (New York: Oxford University Press, 2005), 69.

[53]. Ridge Burns and Noel Bechetti, The Complete Student Missions Handbook (Grand Rapids: Zondervan, 1990).

[54]. Marshall Allen, “International Short-Term Missions: A Divergence from the Great Commission?” Youthworker Journal 16 (May/June 2001): 41.

[55]. Ibid.

[56]. Linhart, “Curricular Nature”; Kurt VerBeek, “The Impact of Short-Term Missions. A Case Study: House Construction in Honduras after Hurricane Mitch,” May 3, 2005, www.calvin.edu/academic/sociology/staff/kurt.htm.

[57]. David Maclure, “Wholly Available? Missionary Motivation where Consumer Choice Reigns,” William Carey, 2001, www.williamcarey.org.uk/FILES/essay1.htm.

[58]. Jeff Edmondson, “The End of the Youth Mission Trip as We Know It,” Youthworker Journal 16 (May/June 2001): 30–34.

[59]. Reported from a fellow missionary to JoAnn Van Engen, “The Cost of Short-Term Missions,” The Other Side (January/February 2000): 20.

[60]. VerBeek, “Impact of Short-Term Missions.”

Chapter 4: Urgency

[61]. Dooling, White Man’s Grave (New York: Picador, 1994), 146.

[62]. Robert Webber, The Younger Evangelicals: Facing the Challenges of the New World (Grand Rapids: Baker, 2002), 41.

[63]. Roger Peterson, Gordon Aeschliman, and R. Wayne Sneed, Maximum Impact, Short-Term Mission: The God-Commanded Repetitive Deployment of Swift, Temporary Nonprofessional Missionaries (Minneapolis: STEM, 2003), 29.

[64]. Rob Bell, “Jesus Is Difficult,” part 3 (sermon, Mars Hill Bible Church, Grandville, MI, April 17, 2005).

Chapter 5: Common Ground

[65]. Earley and Soon, Cultural Intelligence, 239.

[66]. Paul H. Ray and Sherry Ruth Anderson, The Cultural Creatives: How Fifty Million People Are Changing the World (New York: Three Rivers, 2001), 41.

[67]. Terence Linhart, “They Were So Alive: The Spectacle Self and Youth Group Short-Term Mission Trips” (paper presented at the North Central Evangelical Missiological Society Meeting, Deerfield, IL, April 9, 2005), 7.

[68]. Ibid.

[69]. Stuart Hall, Representation: Cultural Representation and Signifying Practices (Thousand Oaks, CA: SAGE, 1997).

Chapter 6: The Bible

[70]. Jacob Loewen, “The Gospel: Its Content and Communication,” in Down to Earth: Studies in Christianity and Culture, ed. J. Stott and R. Coote (Grand Rapids: Eerdmans, 1980), 121.

[71]. I explore this further in my book Connecting Your Journey with the Story of God: Disciplemaking in Diverse Contexts (Elburn, IL: Sonlife Ministries, 2001).

[72]. Michael Horton, ed., A Confessing Theology for Postmodern Times (Wheaton: Crossway, 2001), 96.

[73]. Ibid., 99.

[74]. N. T. Wright, The Challenge of Jesus: Rediscovering Who Jesus Was and Is (Downers Grove, IL: InterVarsity, 1999), 181.

[75]. I discuss this further in my book Connecting Your Journey with the Story of God.

[76]. Arthur Patzia, The Emergence of the Church: Context, Growth, Leadership, and Worship (Downers Grove, IL: InterVarsity, 2001), 13.

[77]. My GRTS colleague Gary Meadors provides some helpful perspective and tools for applying Scripture to our current contexts in his book Decision Making God’s Way (Grand Rapids: Baker, 2003), 104–26.

[78]. Aida Besancon Spencer and William David Spencer, eds., The Global God: Multicultural Evangelical Views of God (Grand Rapids: Baker, 1998).

[79]. Mark Noll, back cover of The Global God.

Chapter 7: Money

[80]. Brad Pitt, interview by Diane Sawyer, Primetime Live, ABC News, June 7, 2005.

[81]. Ibid.

[82]. Simon Robinson, “Do They Know It’s Simplistic? Band-Aid’s Intentions Are Good but Africa Needs More than Just a Christmas Jingle,” Time, November 28, 2004, www.time.com/time/europe/.

[83]. Glenn Schwartz, “Two Awesome Problems: How Short-Term Missions Can Go Wrong,” International Journal of Frontier Missions 20, no. 4 (2004): 32.

[84]. Jo Ann Van Engen, “The Cost of Short-Term Missions,” The Other Side (January/February 2000): 21.

[85]. Ibid., 22.

[86]. Schwartz, “Two Awesome Problems,” 28.

[87]. Shane Claiborne, “Downward Mobility in an Upscale World,” The Other Side (November/December 2000), 11.

[88]. Dooling, White Man’s Grave, 157.

[89]. Max Van Manen, “Moral Language and Pedagogical Experience,” Journal of Curriculum Studies 32, no. 2 (March/April 2000): 315–27.

[90]. Terence Linhart, “They Were So Alive: The Spectacle Self and Youth Group Short-Term Mission Trips” (paper presented at the North Central Evangelical Missiological Society Meeting, Deerfield, IL, April 9, 2005), 6.

[91]. Ibid., 9.

[92]. Van Engen, “Cost of Short-Term Missions,” 22.

Chapter 8: Simplicity

[93]. President George W. Bush, transcript of address to joint session of congress, CNN, September 20, 2001, http://archives.cnn.com/2001/US/09/20/gen.bush.transcript/.

[94]. Jefferson Morley, “Michael Moore, Ugly American: Filmmaker Taken to Task for Arrogance, Ignoring Israel,” Washington Post, July 13, 2004.

[95]. Linhart, “They Were So Alive,” 6.

[96]. Ibid., 10.

[97]. R. Slimbach, “First, Do No Harm: Short-Term Missions at the Dawn of a New Millennium,” Evangelical Missions Quarterly 36, no. 4 (October 2000): 432.

[98]. Terence Linhart, “The Curricular Nature of Youth Group Short-Term Cross-Cultural Service Projects” (PhD diss., Purdue University, 2004), 190–91.

Part 3: Sharpening Our Focus and Service with Cultural Intelligence (CQ)

[99]. P. Christopher Earley of London Business School and Ang Soon of Naynang Business School in Singapore developed CQ as a framework for nurturing effective cross-cultural interactions. The focus of their work has been the cross-cultural interactions of those in the business world and the hospitality industry. I’ve had the privilege of interacting with Ang Soon a number of times and am grateful for her help in adapting CQ for use in the missions arena. See Earley and Soon, Cultural Intelligence.

[100]. The case study of college students traveling to Shanghai is fictitious, though it was developed using my research on short-term experiences.

Chapter 9: Try, Try Again

[101]. Earley and Soon, Cultural Intelligence, 124.

[102]. When we do this, we engage in what marriage counselors call “idealistic distortion”—the tendency to see something in an overly positive manner and to believe that rose-colored view is reality. Sometimes marriages are eroding, but the husband is in such denial that he sees the marriage as he longs for it to be, even though that isn’t close to reality. We often do this with our short-term missions experiences.

Chapter 10: Seek to Understand

[103]. A portion of this material was adapted from Kenneth Cushner and R. W. Brislin, Intercultural Interactions: A Practical Guide (Thousand Oaks, CA: SAGE, 1996).

[104]. Geert Hofstede, Cultures and Organizations: Software of the Mind (New York: McGraw-Hill, 1997), 5.

[105]. Robert Levine, A Geography of Time: The Temporal Misadventures of a Social Psychologist, or How Every Culture Keeps Time Just a Little Bit Differently (New York: Basic, 1997).

[106]. P. Christopher Earley, Ang Soon, and Tan Joo-Seng, CQ: Cultural Intelligence at Work (Stanford, CA: Stanford University Press, 2006).

[107]. Edward Hall and M. R. Hall, Understanding Cultural Differences: Germans, French, and Americans (Yarmouth, ME: Intercultural, 1990).

[108]. Hofstede explored five dimensions that help expose cultural differences: individualism, power distance, uncertainty avoidance, masculinity, and long-term orientation. The first three are the most useful for developing CQ Knowledge (see Geert Hofstede, Culture’s Consequences: International Differences in Work-Related Values [Newbury Park, CA: SAGE, 1980]).

[109]. L. Robert Kohls and John Knight, Developing Intercultural Awareness: A Cross-Cultural Training Handbook (Yarmouth, ME: Intercultural, 1994), 44.

[110]. Ibid., 45.

[111]. Riki Takeuchi, Paul Tesluk, and Sophia Marinova, “Role of International Experiences in the Development of Cultural Intelligence” (paper presented at the Academy of Management, New Orleans, LA, August 11, 2004).

[112]. Adapted from Hall and Hall, Understanding Cultural Differences; Levine, Geography of Time; and Hofstede, Culture’s Consequences.

[113]. David Thomas and Kerr Inkson, Cultural Intelligence: People Skills for Global Business (San Francisco: Berrett-Koehler, 2004), 19.

Chapter 11: On Second Thought

[114]. Ang Soon, personal communication with the author, April 22, 2005.

[115]. David Thomas and Kerr Inkson, Cultural Intelligence: People Skills for Global Business (San Francisco: Berrett-Koehler, 2004), 52.

[116]. Adapted from Keith Ferrazzi’s use of the Johari window in his business book on networking (see Keith Ferrazzi, Never Eat Alone: And Other Secrets to Success, One Relationship at a Time [New York: Random House, 2005], 154).

[117]. Riki Takeuchi, Paul Tesluk, and Sophia Marinova, “Role of International Experiences in the Development of Cultural Intelligence” (paper presented at the Academy of Management, New Orleans, LA, August 11, 2004).

[118]. Kenneth Cushner, Beyond Tourism: A Practical Guide to Meaningful Educational Travel (Lanham, MD: Scarecrow Educational, 2004), 45.

Chapter 12: Actions Speak Louder than Words

[119]. Earley and Soon, Cultural Intelligence, 5.

Chapter 13: The Heart of the Matter

[120]. N. T. Wright, Following Jesus: Biblical Reflections on Discipleship (Grand Rapids: Eerdmans, 1994), 10.

[121]. David Livermore and Steve Argue, Explore 1: Shepherd through Following (Grand Rapids: Intersect, 2005), 6–7.

[122]. Kenda Creasy Dean, Practicing Passion: Youth and the Quest for a Passionate Church (Grand Rapids: Eerdmans, 2004), 192–93.

[123]. Henri Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York: Crossroad, 1989).

[124]. Jonathan Edwards, “Thoughts on the Revival of Religion in New England,” in The Works of Jonathan Edwards, vol. 1 (Carlisle, PA: Banner of Truth Trust, 1834), 380.

[125]. Chip Huber, “Building a Community Bridge across the World: The God-Engineered Link between Chicago and Zambia,” Youthworker Journal 20, no. 4 (July/August 2005): 46–49.

[126]. Leslie Newbigin, The Open Secret: An Introduction to the Theology of Mission (Grand Rapids: Eerdmans, 1995), 174.

[127]. David Stoner, “The Missional Church Is Passionately ‘Glocal’: A North American Perspective,” Connections, March 2005.