Short-Term Missions: Toward a More Field-Oriented Model

Abstract

Material froin an East African churrh and an Asian rhurrh suggests the neressity andpossibility of a new approarh to the training and supervision of short-term missionaries. The two rases suggest viewing these missionaries as "trainees" rather than "helpers," and suggests putting their supervision and spiritual formation directly in the hands of the overseas rhurrhes they serve. A ronrluding discussion explores some of the broader implications of this model f o r cross-cultural church relations.hort-term missions have been receiving increasing attention of late, and appropriately so. Surprisingly, this increased interest in short-term missions has S included little attention to the perspectives, desires, and supervisory potential of the local hosts. Locals often provide guides, translators, food, places to stay, and often the activities that validate the missionaries' presence. They also provide the local long-term presence needed to translate the visits into longer-term ministry gains. There needs, therefore, to be consideration of ways to adapt to the needs and agendas of these local actors, and development of conceptual and practical models that put their efforts to the fore. With a view to addressing that gap, this article details a case where the traditional terms of relationship were reversed, with supervisory power in the hands of the local church rather than the mission, and it considers that case's implications for some concerns that have been raised more generally about short-term missions. Some Issues in Short-term MissionsIn addition to potentially doing practical good, short-term missions are widely thought to transform participants, especially younger ones, by fostering increased cultural sensitivity, spiritual depth, and greater commitment to the cause of world missions (e.g.,

The Role of Short-Term Mission Teams in the New Centers of Global Christianity

“…Significantly less literature has examined if and how STMs impact the behavior of people in hosting communities (Zehner 2006). The few exceptions include Ver Beek (2006), who in the same study compared the response of Honduran communities in which STMs worked alongside NGOs to help rebuild houses against those in which only NGOs were present after Hurricane Mitch devastated the country in 1998.…”

Global Trends and the North American Church in Mission: Discovering the Church’s Role in the Twenty-First Century

“…STMs, however, present unique challenges in the mission enterprise. Construction teams can inadvertently disenfranchise local laborers, 27 recipients may have differing expectations from STM participants, 28 and relational dynamics between rich guests and poor hosts can be strained. 29 Nevertheless, many positive outcomes from STMs have been well documented; the ministry purposes of hosts are often enhanced by the presence of STM teams.…”

Contributions, challenges, and emerging patterns of short-term missions

“…Even if the voices are still rather scant 2 (Bahamonde, 2007; Barber, 2015; Birth, 2006; Curtis, 2016; Eitzen, 2007; Farrell, 2007; Livermore, 2004; Ngaruiya, 2008; Priest, 2007; Ver Beek, 2008; Zehner, 2006, 2013), scholarly views regarding the effects of STM upon the hosts tend to vary, having a wide-ranging impact from “enthusiasm” to “ambivalence” to “disdain” (Raines, 2008: 115). Most scholars agree that potential positive outcomes may be an enduring reality, particularly when the experience is carried out in a culturally sensitive way (Priest, 2007).…”

“…A common concern among scholars is the economic impact of labor-intensive projects associated with STM, inadvertently displacing local workers with their well-meaning intention to help (Howell, 2009; Palomino, 2007; Ver Beek, 2006). Another concern stems from the interest that locals have expressed in having the visitors listen to their needs instead of setting their own agenda (Barber, 2015; Livermore, 2004; Zehner, 2006, 2013). For example, in his research, Barber (2015: 313) uncovers some of the expectations Japanese hosts had for STM teams.…”

“…Zehner (2006, 2013) also suggests the necessity of developing a “more field-oriented model” of STM in which short-termers may function as “trainees” rather than “helpers” (Zehner, 2006: 509). In a qualitative research study with congregational leaders in Thailand, Zehner (2013: 130) discovered that many of them expressed their desire for short-termers to equip and strengthen the local church in their ongoing ministries rather than help in evangelistic efforts.…”