MENTORING FOR
PAUL’S EXAMPLE 1
By
Linford Stutzman2, Eastern
Introduction
My wife and I recently spent 15 months in the
Through the
icon and in many other ways Paul was on board with us those entire 15 months. On board a small sailboat you get to know
yourself, your spouse, and any guests in new, intimate ways. Sailing with Paul was no exception. Paul is not someone
you can ignore even if you try,
especially when he is a passenger on your boat, as pagan captains of a variety
of ships certainly must have
discovered during the years of Paul’s mission journeys. But as you know from the book of Acts, Paul seldom traveled
alone, and so all of the apprentices and hangers-on sooner or later made their acquaintance with us as
well.
It
was the novice fellow-travelers of Paul who began to get our attention. Whether
on land or sea in the
1 Originally Presented as “Short-Term Missions
Today: Initiatives, Movements, Appraisals” at Evangelical Missiological Society – Northeast Region,
Overseas Mission Study Center, New Haven, CT, April 14, 2007
2 Linford has served in various mission and ministry roles
over 20 years in Jerusalem, Israel; Munich, Germany; and in Perth, Australia, holds a Ph.D. from the
Catholic University of America, an
2
sometimes brutal undertaking (Casson
1994, 149-218). Paul lists the hardships of his travels regularly (2 Cor
My wife and I also invited others to
go along on our journeys following Paul in the
For a number of
years, my wife and I also have been leading
3
Contexts
of Jesus’ Call
The
Surrounded by the visible evidence of the
credibility of Roman promises of abundance on one hand (Luke 21:5 for example), and the obvious success of the Jewish
elite on the other, (Carter, 66-67), Jesus promised his followers a
high-risk, costly, and sometimes dangerous, contrasting, alternative life
(Carter, 50). He called people to follow him, carrying their crosses. He
indicated that this life in abundance would be “with persecution,” an
incredibly unique combination of seeming opposites (Mk.
Today, as in the first century, the promises of the
good life, of prosperity, pleasure, security
and status, are powerfully communicated. They are compelling and credible.
North American contemporary culture, like that of the Roman Empire in the first
century, is obsessed by achieving, enjoying, displaying, and protecting
the abundance of the “good life” – health, wealth,
pleasure, beauty, status, superiority, and power. Models and idols, the rich
and famous of our culture, promise
and embody the pagan, abundantly excessive, life-style of the Roman elite.
As in the first century, young people in the church are
relentlessly tempted to emulate the gods of abundance. The North American church, seeking to
call young people to a commitment to a life of leadership, mission, service, and ministry,
is also tempted by these same, age-appropriate gods. Christian young people make career
choices in a culture that is permeated by
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promises of abundance and the fear of losing what they invest
their life in. How do we call young adults for
a life of serving, risk taking, and suffering leadership demonstrated by Paul
in the context of this culture? How do we prepare and equip those who respond?
Jesus’ promise of life in abundance was embodied by
Paul in a unique way. He catalogues
and comments on his encounters with Jesus, with violent detractors, his
arguments with religious leaders, his
hobnobbing with the rich and powerful. He “boasts” of his prison escapades, his shipwrecks, his beatings (2 Cor
Let us look at the dynamics of Paul’s ability to
call and prepare others to a life of mission and ministry. We do not know how this actually happened, but I believe
there are some clues hinted at in both the record of Acts and in Paul’s own
explanations of his actions.
Paul
personally embodied the promise of Jesus of life in abundance. The rewards and risks of the life Jesus promised to his followers
are visible in the action-packed life of Paul. The life of Jesus, as Paul
embodied it, seemed to be especially attractive to the young, to Hellenized Jews, to women, and to unsatisfied pagans. I have
come to view Paul as being, among other things, a cultural
explorer of the power and glory of the
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added to his attraction to at least some of the more
adventurous novices. Explorers have always attracted and inspired the imagination of young people.
It was obvious to the adventurous and the curious
of all ages in the communities that Paul visited, that Paul was going somewhere
geographically, culturally, and
theologically. He was coming back with amazing information, conclusions,
and stories. If you went with Paul, you could go somewhere in those ways as
well. The challenges Paul talked about only
added to the attraction of being included. He was a risk-taker, attracting risk-takers.
I believe that Paul was also an experimenter with
the good news of the kingdom within the
reality of the
Short Term
Missions
Short-term
missions programs in
6
offer an opportunity for young people to do the kind of
exploration and experimentation that produces personal growth in faith. Short-term mission
programs often connect these young people with groups of Christians who may see themselves
as, as the early church, as being in tension with their own culture. The young short-term
missionary may encounter a kind of bold, powerful, suffering biblical faith among the Christian
groups of these cultures, that is radically different from their experience of faith lived out by the
church in their own culture.
This exposure is
good, but can produce the kind of dynamic that is so well documented in Acts
with Paul’s fruitless attempts to explain his own changes in understanding and
practice to the church in
This dynamic continues to be played out in the North
American church sending young people into
short-term missions. If the short-term mission experience has profoundly
impacted the
participants’ existing assumptions about faith and life, these young people may
experience a “cognitive dissonance” between their experience of the church in
the world elsewhere and their experience of
the church in the world at home. The North American churches to which short-term mission participants return after a brief exposure
to the shocking realities of the world and the suffering, faithful church within it, may be
experienced by the short-term missionary, at least initially, as places of unfaithfulness and apathy. The
short-term missionary has returned home, but feels guilt, rather than gratitude. Religion
professor, John Barbour in his article, “The Moral
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Ambiguity of Study Abroad,” laments
that many study trips are “guilt trips” that expose participants to human suffering. While it is good to
deepen participants’ “moral sensibility, elicit their compassion, arouse their sense of injustice, and
sharpen their understanding of world problems, including our society’s role in
creating and perpetuating suffering,” this does not end our
task. “We must help them move beyond guilt to responsibility . . . to clear
thinking about what we and they can do. . . ” (Barbour 2006. My emphasis).
How is this to
happen? Like Jesus, like Paul, we must do more than briefly send our young
people into the world. We must take them on a continuous, exploratory, high-risk, sacrificial movement into the world with the good news.
My denomination,
the
While Mennonite
service-oriented programs for young people, such as Mennonite Voluntary
Service,
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were developed, partly in response to the eagerness of
Mennonite youth to participate in programs such as YWAM and Operation Mobilization. While
there was wide-spread affirmation of these inter-denominational missions programs,
Mennonite mission leaders were also concerned that this phenomenon would not necessarily
contribute to the life and mission of the congregations,
or loyalty and commitment among the young participants to serve with the Mennonite church in mission and leadership in the
future.
It is not my purpose in this paper to discuss the
impact these new Mennonite programs have had on the participants, hosts,
and supporting congregations. I would, however, like to focus on several conclusions from administrators of Mennonite short-term
missions programs about the key
characteristics of the experience that are most likely to have life-changing
impact on the participants and be
most appreciated by the hosts. Recently, I asked senior administrators of the short-term missions programs of three main
denominational boards – Eastern Mennonite
Risk and Challenge. Are young people eager
or reluctant to consider assignments to areas with high physical or health risks, or to places with difficult
assignments, or to places with extremely
challenging living conditions and lack of comfort? Is it easier to recruit for
“safe” and “easy” assignments?
The pattern demonstrates that, for young applicants, a
possible assignment to an area of high risk and challenge is at least as attractive, and
often more attractive, than low risk, predictable and more comfortable places. While this does
not necessarily indicate that it is the higher level of difficulty and risk that make these
assignments are more attractive than others, it is clear that the more
difficult and risky assignments “attract certain kinds of applicants.”
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Applicants attracted to the more difficult and
high-risk assignments are more likely to be open to adventure, learning, and challenge. It can be argued that those
attracted to the difficult and high-risk assignments are most likely to learn,
grow, and succeed in the assignment. “They go with a different attitude than
participants of the low-risk, easy assignments.” For this reason, all of the agencies are honest and candid right
from the beginning about the risks and the challenges of the assignment in order to ensure that the reality of the
assignment and the expectations of
the participants are compatible.
While at least certain types of young people are
attracted to high-risk and difficult assignments, their parents and their home
congregations are far more reluctant to send their young people there. “Parents pressure their kids
to go to the easy places, places where there is lower risk.” Might this also be a reason for at least some young people
to choose the very assignment their parents will worry the most about, a form
of “mission rebellion?!”
Learning in Risk and
Challenge. Do positive learning, growing, and contributing experiences in short-term mission have any relationship
to the level of risk and difficulty of the assignment?
“I
think it’s good when kids hit the wall,” one administrator told me, “because
this is when real change and growth
happens.” However, this occurs only when there are adequate resources available. Otherwise it can be
disastrous.” The other two administrators agree. “The more challenging and risky the assignment, the
more learning and growth occurs.” It seems that when young people are in
situations where they feel they are in control and know
what to do, they are not as likely to be
learning new things or growing in their faith. Assignments in places where contact with parents and others who would
offer support is not easily available, enhances learning and growth and for that reason is preferred by the
administrators.
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Good leadership is key to making high-risk, challenging
situations a positive learning experience for the participants and beneficial
to the hosts. What are the characteristics of good leaders who can mentor young people in short-term
missions?
Leadership in Risk and Challenge. “The age of good leaders is not as important as experience and common sense,” one administrator
explained. “Flexibility, creativity, and the ability to learn as they go make good leaders.” The ability to demonstrate genuine relationships with diverse people cross-culturally, how to deal
with stress and disappointment, how to take risks wisely, were also cited as characteristics of leadership that
transforms difficulty into a life-changing experience of positive
growth.
My own
experience in leading cross-cultural study groups to the
Mentoring Like Paul
Recently I assigned a paper to my “Living Faith” class at
EMU in which the students had to identify all
of the gods they believed in, whether true or false. About half of the class identified wealth as a false god they served in some way.
Now, one might draw comfort that the students are identifying their false gods
in a Christian university that promotes alternative values. And indeed, this is the case. I am convinced that my
university diligently seeks to instill alternative values in the classroom, in the career
counseling services, and in a variety of other ways.
But, in spite of espousing the values of Jesus in the mission statements and
curriculum, this is incredibly difficult to
actually practice. Listen to what one student wrote: “Security is one
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of the reasons why I chose to go to college. Many people,
from college administrators and admissions
counselors, to my own parents, have told me that college education is the way
to be secure and live a comfortable life financially.” This makes sense within
our culture, but does it sound in any
way like Jesus’ call to follow, or Paul’s example of following Jesus, and
leading others to do so?
Mentoring in a way that transforms the individual,
contributes to the mission of the local church, and has the potential of transforming the sending congregations
in the long run is demonstrated by
Paul. We look again at the characteristics, cited by the mission administrators
above, that Paul demonstrates.
Flexibility. While Paul seemed to
operate with general goals, he consistently demonstrated the ability to change his plans on short notice, to take
advantage of unforeseen opportunities,
and to adapt his itinerary as he went along. Part of this might be attributable
to the contingencies of sea travel both due to the weather and the lack
of scheduled shipping, or to unexpected
opposition or expulsion such as in Antioch (Acts 13:50) Philippi (16:39), or
Ephesus (20:1). But at other times, Paul adjusts his own plans in
response to new directives (Acts 16:6- 10).
You could not travel happily with Paul if you were expecting a tight schedule
or fixed itinerary.
Creativity. Paul was creative his communication of the gospel,
appropriating ideals, images, and
experience in the empire to communicate the good news of the kingdom. To travel
with Paul was to observe creative
personal responses to a variety of challenges, from being publicly worshipped
in Lystra (Acts
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performing a kind of improvisational theater of the gospel on the
incredibly diverse public stage of the
Openness to learn. Paul speaks of his
own learning during his travels. “I have learned to be content whatever
the circumstances” (Phil
Competence and broad
credibility. Paul’s education under Gamaliel,
his writing and rhetorical skills,
his identification with Christ in life, his growing list of achievements, even
his Roman citizenship, all seemed to
have contributed to his attraction and influence among those who accompanied him, as well as among the
congregations scattered across the empire.
The confidence to expose novices to those risks he
took himself. Paul’s boldness seems
to have been inspiring to those who followed him. Paul does not simply
encourage others to be bold, to take
risks, he is on the front line of risk taking. He personally demonstrates his eagerness for risk (Acts
The readiness to be an advocate for change. As Paul’s understanding of the
world and the nature of the
and with these converts. This occurred on Paul’s final visit to
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whether Paul actually had done this, I believe it would have
been entirely consistent with his theology of the church as well as his
previous actions of full inclusion of gentiles and other marginalized into the church.
Mobilizing a Mentoring Coalition
If we are serious about calling and
preparing a generation of missional leaders, we need to consider the potential of our churches, our short-term mission
programs, and our educational institutions
to call and equip leaders to not only to move ahead themselves in creative and faithful
lives, but to lead the church ahead in its mission task in the world. This is a
feature of Paul’s mission journeys. It
seems to me that we cannot call young adults to the kind of leadership that
will move the church away from its cultural conformity and toward the life of
the kingdom of God, the kind of leadership that is sacrificial, high-risk, and
potentially even dangerous (at least to
status and prestige), and promise them financial security, status and
affirmation from culture at the same time. Too much of what we do in
church, youth programs, and university, is to
prepare young people to fit into our culture of abundance, to equip leaders to
fit the expectations of congregations
and patterns of institutions shaped by our culture. We need to create a
culture of mentoring in mission that involves congregation, mission programs,
and education.
In 1995, we began a new mission-focused major at
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In spite of
predictions that this program would fail to attract enough students to make it
viable, or that it would not attract the brightest and best, the opposite has
occurred. CRAM is currently the
largest major offered by the Bible Department, and attracts a higher percentage
of honors students than almost any
other program at EMU. We have been continuously attempting to
integrate non-traditional options for study within this program that utilize
the learning resources of our mission
agencies, short-term programs, and congregations. I’ll mention several key
components.
CRAM requires a practicum of at least three weeks
in a mission assignment. Students are encouraged
to join a short-term, cross-cultural mission team organized by one of our
Mennonite agencies. In addition to the
orientation required by the sending agency, practicants
must complete reading, journaling,
and writing assignments during the experience, and a thorough debriefing following it. Where possible, they are
supervised and evaluated either by their group leader, local missionaries, or the leaders of the local hosting
congregation.
Another way that CRAM majors may fulfill the
practicum requirement is by participating in a longer mission assignment
that includes a training component such as Youth Evangelism Service (YES) of
Eastern Mennonite Missions, or tranSend of Virginia
Mennonite Board of Missions. This recognizes
the learning value of these longer, short-term mission assignments, and allows the student to earn valuable credit in
mission. It also brings students into a learning experience with non-students, missionaries, and generally is done with
some level of cooperation and
support from their home congregations.
All
EMU students must fulfill a “cross-cultural study” requirement, either by participating in a semester-long study program led
by a faculty member, or an intensive shorter summer cross-cultural. EMU connects this requirement to mission
experience in two ways. All
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students who serve on an approved missions program such as YES,
can apply the available credit earned to
fulfilling their cross-cultural requirement. On the other hand, on certain
cross-cultural study programs,
such as the one my wife and I lead to the Middle East, CRAM students may elect to do an independent mission study option, that
fulfills the practicum requirement. In this way, mission, education, and congregational involvement,
are brought together.
The CRAM program also has a junior year internship
option. Arrangements are made for a
student to serve in an existing one-year program with a Mennonite mission
agency while studying at a local college or university, taking courses offered
by extension from EMU, and doing
several independent studies through EMU. Up to 30 semester hours of credit can
be earned in this way in a calendar
year, while the entire costs are the same as studying on the EMU campus. While the prospects for juniors to spend
an entire year on a mission assignment is daunting and has resulted in only one student who has completed the
program by serving with EMM in Ethiopia, that young man returned to the USA,
graduated, completed a masters degree in
linguistics, served for a three-year term as a missionary in Columbia, and has
recently begun seminary studies.
These examples are only the beginning. Ideas that
have been considered include EMU working
together with mission agencies in their training programs for their short-term
mission appointees. The proposal is for EMU to evaluate and accept certain
courses and experience in the mission’s
training program as transfer credit. Conversely, the possibility for EMU to
offer some of their undergraduate
courses for credit within the missions’ training program is being considered.
On a graduate level, Eastern Mennonite Seminary is
developing a program that allows EMU graduates,
with CRAM graduates having priority, to take mission-related seminary courses
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during a mission assignment with no tuition costs. This
program, funded by the “Samuel Grant,” is cooperating with Virginia Mennonite Board’s tranSend missions program to develop assignments specifically designed as a combination of
service and study. This arrangement has generated high levels of interest among young people for
it frees them from having to choose between mission service and education, and does not add
to their mission support expenses. Again, this arrangement brings mission, education, and
congregation together into the world for the development of the next generation of missional
leaders.
But new
challenges emerge along with new ideas for cooperating and mobilizing. For instance,
there is a growing tendency for young people who previously have traveled
cross-culturally or participated in
short-term mission, who are at home in the world and have an appetite for adventure, to engage in
“free-lance,” mission-related service and travel adventures, entirely bypassing the application processes,
accountability structures, and financial arrangements of mission boards.
Will denominational institutions find ways of connecting with the creativity, individualism, and spontaneity of
young adults who are at once committed to Jesus but who find church
institutions somewhat irrelevant for living out their own vision?
Our Common Mentoring Mandate
In order to cultivate the readiness for challenge,
adventure, and risk-taking of our youth toward a life of sacrificial leadership, mission, service
and ministry, our congregations, our short-term mission programs, and our Christian
educational institutions must move into the world together with the Jesus and the good news of the
kingdom of God, exploring, experimenting,
learning, and adapting. All of us, church leaders, educators, mission workers,
and administrators, need to respond to the call of Jesus
to follow him into the world with the good news,
taking risks, trying out the gospel on ourselves in public, if we expect to
attract the young,
the brightest and the best, and the
pagans dissatisfied with empty abundance in life to the abundant life of following Jesus in leadership, mission, service and
ministry. All of us, church leaders,
educators, mission workers, and administrators need to demonstrate the life of abundance
of Jesus by working together creatively to call and equip the next generation
of leaders who will, like Paul, lead the
church to explore its own changing world, and experiment with the good news of Jesus in our present global
forms of pagan empire.
References Cited
Barbour, John.
2006.
The Moral Ambiguity of Study Abroad. The
Chronicle of Higher Education 53, 7: B24.
Carter,
2006. The
Casson, Lionel.
1994.
Travel in the Ancient World.