Tag Archives: Dr. David George

Short-term missions have problems. Here’s an alternative

Last week I wrote about the flood of missions tourists coming into Alaska, and those who are leaving Alaska with the same goal in mind. Since then I’ve had an opportunity to speak with a missions representative from Africa visiting Anchorage to support the mission efforts of Faith Christian Community.

But before I share more about Faith Christian Community, it’s important to set the framework.

In his compelling 2011 book “Toxic Charity: How Churches and Charities Hurt Those They Help (and How to Reverse It),” Robert Lupton wrote: “In the last fifty years, (Africa) has received $1 trillion in benevolent aid. How effective has this aid been? Country by country, Africans are far worse off today than they were a half century ago. Overall per-capita income is lower today than in the 1970s. Over half of Africa’s 700 million population lives on less than $1 a day. Life expectancy has stagnated, and adult literacy has plummeted below pre-1980 levels.” Lupton argues that this scenario resulted from created dependency and the destruction of personal initiative, due in part to government aid programs, well-meaning NGOs and missions programs. He also links this to U.S. efforts to eliminate poverty through entitlements, programs and charities, “creating a permanent underclass, dismantling their family structures, and eroding their ethic of work.”

Many Protestant denominations in Alaska host missions teams, primarily from the Lower 48, to work on churches, ministries and church camps. Often, these well-meaning individuals perform work for which congregations could and should be directly taking  responsibility, but create dependencies because the local attitude is that someone will always do it.

David George, director of missions for the 54-church Chugach Baptist Association (Southern Baptist), calls these groups “partners.” Cleaning up on the Kenai and Kasilof rivers or in Kodiak at the Crab Festival Outreach are important activities for their group of churches.

“In the summer these teams help us in 16 neighborhood parks where we feed children a healthy lunch (they don’t get school lunch in the summer) and conduct Bible Clubs afterwards. Our newer and smaller churches count on the mission teams to help them in promotion, prayer walking and the ministry at the parks,” said George.

“Along with the physical help, the teams bring financial resources that help our small and financially struggling congregations,” he added. “Without their financial assistance, we could not do the ministries noted.”

Some short-term missioners, here and in foreign countries, expect to be tourists, which creates problems. George noted that they’ve experienced this too.

“The only time a mission team has been a hindrance or problem is when they come and expect the local church to host their sight-seeing trip to Alaska. We know those on teams want to experience Alaska and we help them plan a day or two for that, but we need them to work while they are here,” he said. “Some teams, and only a very few, come expecting to be catered to and the churches be a guide for their Alaska vacation. When teams act this way, we make a mental note and never invite them back again.”

That happens in foreign short-term missions too. Many teams are more interested in local sightseeing than the mission itself.

Dayo Obewaya, who is based in Nigeria and serves as the West Africa area coordinator for Community Health Evangelism, told me some ridiculous tales of “short-term missionaries” who were uneasy with local food, water and housing accommodations in the countries he covers. Some went so far as to refuse to drink local water, requiring it be imported from Great Britain — clearly not an inexpensive proposition.

Last year, Southern Baptists announced cutbacks of 600-800 foreign missionaries and support staff due to financial shortfalls. Earlier this year, the total lost was revealed to be 1,132 missionaries. I wonder if any of this is due in part to short-missions adventuring by Southern Baptists, leading to a decline in giving. The saddest part of this story is that many were already the most seasoned, knew the landscape and had made the commitment to serve.

Over the past couple of years, Faith Christian Community has trained more than 100 members in their community health evangelism program, part of the Global CHE Network. They equip local members to serve in their own community, and, if God calls, to other parts of the world. CHE is a worldwide program with training at its core. It addresses poverty in all its forms (physical health, economic, spiritual and social). Obewaya networks with mission organizations and churches in West Africa and beyond. I think CHE and Faith Christian Community have discovered part of the solution and have already put it to work in our local community. I wish more churches were as Alaska-focused as they are.

I’ve come to the conclusion that most branches of Christianity contend with short-term missions problems. Alaska is spectacular and more convenient for Lower 48 churches than other destinations. As such, it is a magnet for people who desire to do a “mission” because it’s such a great place. However, the resources most useful here may not be those being provided. How many come to Alaska to serve without an adequate knowledge of our cultures and their differences from those of the Lower 48? How many think that showing local churches money, hard labor and service projects will rectify our dismal church attendance rate of 1 in 4 attending weekly?

As with foreign-directed short-term missions, we need to seriously think about what is accomplished by missions in Alaska. Is it adventurism, tourism or patching issues? How much good can one week in Alaska accomplish? Proselytizing, or sheep stealing, is clearly not the answer and has provoked distress in many villages. Thoughtful training and preparation of local members, such as at Faith Christian Community, might possibly be the best answer.

About the Author

Chris Thompson

Chris Thompson is a religion scholar who has been visiting Anchorage and other local area churches for over 15 years. Go to his website, churchvisits.com, or follow him on Twitter  at twitter.com/churchvisits or email at churchvisits@gmail.com.

How local churches use — or don’t use — traditional Christian creeds

Christian creeds, developed during the early days of the church, are summary statements of Christian belief.

One of the earliest, the Apostles’ Creed, had developed by the fourth century from predecessors that may date as far back as the first or second century. In its current form it reads: “I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day He arose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty, whence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.”

A number of creeds have developed over the course of church history. The Nicene Creed resulted from the Council of Nicea (325 A.D.). Athanasius, the fourth century bishop of Alexandria, has a creed named after him, the Athanasian Creed (500 A.D.), which clearly distinguishes the doctrine of the Trinity.

Visiting local churches, I find creeds commonly used in liturgically oriented churches such as Catholic, Presbyterian, Episcopal, Lutheran and Orthodox. Most evangelical churches that don’t use creeds tend to have statements of belief, sometimes quite lengthy ones. The Seventh-day Adventist church, one of the fastest growing evangelical denominations in the U.S., uses “28 Fundamental Beliefs” as its core statement and test of fellowship.

A local evangelical exception is ChangePoint.

“We do believe in and express the Apostles’ Creed in its original form without the statement ‘He descended into hell,’”  says teaching pastor Dan Jarrell. “We do it because we agree with its theology and believe it has been a unifying creed in the church for almost 2,000 years. It is a ‘focal statement’ of orthodox theology, and singing it and reciting it are ‘focal practices.’”

Southern Baptists comprise the largest evangelical Protestant denomination in the U.S.

“Southern Baptists do not subscribe to a creed and firmly believe in the Priesthood of the Believer,” says Dr. David George, director of missions for the Chugach Baptist Association. “This means that we do not rely on any hierarchy to decree how we are to interpret scripture, but it is left up to the individual, his church, and the Holy Spirit.”

Evangelical pastor Mike Merriner of Clear Water Church says his congregation occasionally recites the Apostles’ Creed as they sometimes borrow material from the Book of Common Prayer.

“I like the idea of creeds, because a community of faith should share core beliefs,” he said. “In fact, it would concern me if a member of our church was not in agreement with the Apostles’ Creed.”

Episcopal churches generally use the Nicene Creed before the Eucharist and the Apostles’ Creed before baptisms.

“The Apostles’ Creed is probably the least controversial creed of the Christian faith since it does not contain the Filioque clause that the Nicene Creed in the West has — a point of continued difference between the Church of the East (Orthodox) and the Latin Church(es),” says All Saints Episcopal Church’s pastor David Terwilliger. “Filioque” is a Latin phrase added to the Nicene Creed essentially indicating that the Holy Spirit proceeded from the Father “and Son.”

“At various seasons of the church year, we also use the ‘Jesus Creed’ in worship, a devotional prayer first shared by Brian McLaren at a conference in Nashville in 2004,” says Rector Michael Burke of St. Mary’s Episcopal Church. “It has evoked strong feelings and some deep thought among participants in worship, as evidenced by many follow-up conversations with people and in small groups. Because of this experience, I believe that people are also interacting with the traditional Nicene Creed in a new way, and not just reciting it in an unreflective or rote way.”

“The ancient creeds are still relevant today in a world where new and old Christian denominations invent and rearrange their understanding of the faith,” says pastor Rick Cavens of Good Shepherd Lutheran Church in Wasilla.”They fought for a common understanding of the faith around 300 A.D.; we still do, and need to.” He notes they use the Apostles’ Creed every Sunday, and, “once a year we may use the Athanasian Creed; which means you get a long service. It’s all about the Trinity and the historical tie to the early church.”

Rev. Anthony Patalano, pastor of Holy Family Cathedral, says the Nicene Creed is basically the only one used at that congregation, where it is said by the priest and congregation after the homily.

“When I got to Anchorage in 2011, the translation of the Nicene Creed was changed to be more faithful to the Latin text,” he added.

For an Eastern Orthodox view of creedal use I turned to Rev Marc Dunaway, pastor of St. John Orthodox Cathedral in Eagle River.

“We say the Nicene-Constantinopolitan Creed every Sunday as part of our Liturgy,” Dunaway said. “It is sometimes called just the Nicene Creed or commonly in Orthodox Churches simply the Symbol of Faith. We recite the Creed in the original form it was written by the first and second Ecumenical Councils, that is, without the phrase which was later added in the western Church, known in Latin as the ‘filioque.’ Orthodox hold it was wrong to unilaterally change a Creed written by Ecumenical Councils, and also this change diminishes the understanding of the role of Holy Spirit in the Church.”

“More importantly, we use this Creed first of all as a profession of faith when one prepares for Baptism. Within the Divine Liturgy, it is also an ongoing affirmation of what we believe about certain essential doctrines.”

I like creeds and choke up sometimes when I repeat them. They are meaningful expressions of what one believes. Too many churches and denominations use hundreds or even thousands of words to be explicit about their beliefs. I enjoy hearing and saying core Christian beliefs expressed in minimal words.

Chris Thompson is a religion scholar who visits local churches and writes about his experiences and matters of faith on his blog, churchvisits.com.

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