Craig Thompson – A Life Overseas |

Conversation: noun, “a turning with”

It’s been 22 years since my wife and I and our kids flew across the ocean to serve overseas. It’s been 12 years since we returned. Both moves had a profound impact on our lives, and both have taken quite a lot of processing. (Does the processing ever end?)

The debriefing that we participated in after our return, through Mission Training International, was instrumental in helping us relocate physically, emotionally, and spiritually. The couple who led our sessions, Steve and Gwen Smith, were the right people at the right time for us, and we dearly value the conversations we had with them. They listened to us, and they believed us.

Steve is the author of several books, including Soul Custody: Choosing to Care for the One and Only You and The Jesus Life: Eight Ways to Recover Authentic Christianity, and he and Gwen also blog at refresh renew restore. Not long after we came back to the States, in a post titled “The Power of a Spiritual Conversation,” Steve wrote,

[I]n the course of life’s seasons, we need to have spiritual conversations with people who are good listeners. Let me be clear here, most people are not good listeners. They listen for facts not feelings. They listen for what they hope to hear. They listen when it may not cost them something.

A spiritual conversation is a reciprocal dialogue between two people where thoughts, opinions and feelings are shared and received. It’s two-way. Not one way.

People who have gone through major transitions—and others who have encountered loss—need good listeners. Cross-cultural workers need good listeners. Cross-cultural workers need to be good listeners. But what is necessary to be someone who listens well, to be someone who nurtures spiritual conversations? How about compassion and empathy and comfort?

Following is a list of words that I associate with good listeners. We all know what the words mean, but we’ve become fairly complacent in using them. Therefore, as a way to jumpstart our thinking and to help us do a better job of living them out, I’m pairing them with the literal meanings from their origins (with the help of the Online Etymology Dictionary and other resources). My intent is not to “correct” their modern definitions but simply to give depth to what we already know.

For instance, today a companion is a friend or partner. But the word companion is formed from two parts that originally meant “with” and “bread.” So a companion was someone who shared a meal with another. Even now we understand the link between sharing food and sharing our hearts. Here’s what Steve says about companionship:

I wrote in The Jesus Life that spiritual conversations take place at the table where we eat our meals. . . . It’s never an intent when you ask someone for lunch–to share protein, carbs and water with someone. No, when you ask someone for lunch, you’re really meaning, “Hey, let’s get together so we can share what’s been going on in our lives. It’s been too long. How about next Tuesday at noon at the deli?” That’s the stuff of conversations where hearts connect and souls meet and people who are lonely become spiritual companions.

Now, here’s the rest of my list:

acknowledge: “to admit understanding or knowing”
from a blending of Old English on, “into,” and cnawan, “recognize,” with Middle English knowlechen “admit”

affirm: “to strengthen”
from Latin ad, “to,” plus firmare, “make firm”

advocate: “someone called to help or plead”
Latin ad plus vocare, for “to” and “to call”

comfort: “to strengthen much”
Late Latin com, “very,” and fortis, “strong”

commiserate: “to lament with”
from Latin com, “with,” and miserari, “to feel pity”

communicate: “to make common”
from Latin commun, “common,” plus the verb suffix icare

companion: “eating partner”
Latin com, “with,” and panis, “bread, food”

compassion: “a suffering with”
Latin com and pati, meaning “with” and “to suffer”

concern: “a sifting” or “comprehension”
from Latin com, “with,” and cernere, “to sift”

confide: “to trust strongly”
Latin com plus fidere, meaning “very” and “to trust”

console: “to give much comfort or solace”
from Latin com, “very,” and solari, “to comfort”

contact: “to touch with”
from Latin com, “together,” and tangere, “to touch”

conversation: “a turning with”
Latin com, meaning “with,” and vertare, meaning “turn about”

empathy: “a feeling in”
Greek en and pathos, meaning “in” and “feeling”

encourage: “to add heart or bravery”
Old French en, “make, put in,” and corage, “heart, innermost feelings”

sympathy: “a feeling together”
Greek syn, “together,” plus pathos, “feeling”

understand: “to stand in the midst of”
Old English under, “between, among,” plus stand

May we better understand these ideas and, in so doing, better understand each other. May we put them into practice. May we have better conversations. May we all become better companions . . . and better listeners. And may you find the right people to listen to you.

A version of this post was originally published at ClearingCustoms.net.

(Steve Smith, “The Power of a Spiritual Conversation,” refresh renew restore, Sepbember 26, 2012)

[Photo by Ruth]

Send Us Your Photos . . . Yes, for Real

I got several responses to my post last month, “Photographers, Can You Do Us Cross-Cultural Bloggers a Favor?” One of my favorites is “We are debating whether your plea for more photos is an actual plea for more photos or if it was written with sarcasm in mind.”

I replied, “I’ll admit I wrote the post tongue in cheek. I was wanting to point out my own tendencies in photo selection as much as anyone else’s. But on the other hand, I meant it when I said we need more and better photos, so I’m happy that people are asking how they can contribute to the cause. I think it’s great that people with photographic skills are looking for ways to use their talents and creativity for A Life Overseas, and we’re brainstorming ways to help make that happen.”

Well, our brainstorming has led to a solution—a place for storing your pics (in Flickr) where they’ll be available to authors at A Life Overseas but not accessible by others.

So consider this an unambiguous plea: If you’d like to share your photos with us, please send them to alifeoverseasblog@gmail.com. (A maximum width/height of 1000 pixels should do.) By submitting your pics, you’re giving ALO writers permission to use them, but you’ll retain your copyright, and we’ll credit you when your photos appear. If you’d like, label your pics with any important information, and make sure you’re not sending us any images that shouldn’t be posted in public spaces.

Thanks to those who’ve already sent pics our way, to those who’ve asked about next steps, to those who’ve already taken photographs inspired by my suggestions, and to those who will continue to add to the collection. Thinking about all that makes me happy.

When I wrote my post, I wanted to think I could bring smiles to some faces. Your response is bringing a much bigger smile to mine.

[photo: “The Photographer,” by Nathan Rupert, used under a Creative Commons license]

Photographers, Can You Do Us Cross-Cultural Bloggers a Favor?

From a recent edition of the weekly web journal Brigada Today, I found out that there’s a photography conference, “Depth of Field,” coming up, February 7 and 8. It’s designed for pro photographers, but I’m thinking that means amateurs could learn even more from it. And it’s in New York, but the “Main Stage” and “Exposure Stage” presentations will be live streamed. (By the way, if you’re not familiar with Brigada, you might want to check it out. It’s a great place for receiving and sharing all things related to cross-cultural work.)

Why is a conference for photographers relevant to you, dear readers? Because I know some of you like to take photos, and some of you are rather good at it, too. And for those of you, I have a favor to ask. Could you help out us cross-cultural bloggers? It’s not easy finding good photos for the kind of topics that show up in our writing, and, frankly, it can end up adding a last level of stress before we hit the publish button. (Is it really what I’m looking for? Is it appropriate? Has it been used here before?!!)

Take, for instance, the picture at the top of this page. You may have noticed that it’s the same photo as the one I used for my post in July. Or you may just be thinking, “Ugh, another generic plane-wing-out-the-window shot.” Either way, it’s not ideal.

But that’s what we need, some “ideal” photos of, by, and for cross-cultural workers. You may already have your own ideas. If not, let me plant some seeds in the fertile field of your creativity. You’ll no doubt recognize some of these tried-and-true images, but I’m asking for an increase in quantity and quality: quantity, so that we don’t have to reuse the same photos again and again (see above), and quality, so that it doesn’t seem as if we’re using photos again and again (ditto). So when you read “more” below, think “more and better.”

Oh yeah, and free. Free, as in creative commons or public domain.

So more and better . . . and free.

For instance, there aren’t enough photos of world maps and globes. We need more photos of unique maps and globes, antique maps and globes, and maps and globes labeled in non-English languages.

We need more photos taken of the backs of people looking out over an ocean or a skyline or a city. We need a bigger collection of pictures, with older people and younger people, with people from a range of ethnicities, with more individuals and families and couples and groups, and with more ways to show emotions such as hope or longing or anxiety when you can’t see the subjects’ faces. (Yes, I’m asking for that creativity here.)

In general, we need a bunch of more interesting photos of people in all sorts of settings looking away from or walking away from the camera or simply with their faces hidden or out of frame. (It’s just often easier that way.)

We need more views of indistinct international cities, with non-English signage that’s been vetted for unsuitable advertisements or graffiti—cityscapes that vaguely remind us of areas in the world without identifying specific locales.

We need more photos depicting poverty, hunger, crisis, and the like, without exploiting individuals, making them no more than one-dimensional illustrations of their circumstances. (Oh, how my own past attempts have failed in this area.)

We need more photos with the people we’re serving, not just of the people we’re serving. And when we’re with them, we need to show that “we” are not always white, and “they” can be our partners, not just recipients of our help.

We need more photos that wouldn’t embarrass (or shame) the subjects if they saw themselves in the context of what we’re writing about.

We need more photos of people representing a myriad of cultures. And they need to represent those cultures in ways other than being dressed in the stereotypical garb that only outsiders think they always wear.

We need more photos of doors and windows from around the world, and people walking through doorways and looking through windows, sometimes looking through cracked or dirty windows or windows with raindrops on them.

We need more photos of paths, roads, highways, train tracks, long sets of stairs, rivers, and jet trails.

We need more photos of planes, trains, and automobiles . . . and boats.

We need more photos of sunrises and sunsets, over the ocean, over cities, over mountain ranges, and over grassy fields.

We need more photos of single trees on the horizon and single flowers growing out of the cracks in sidewalks.

We need more photos of arrows pointing in all sorts of directions.

We need variations of the two-or-more hands of differing pigments clasped in friendship.

We need more photos of praying hands, working hands, and helping hands . . . and of feet (you know, how-beautiful-on-the-mountains-are-the-feet-of-those-who-bring-good-news feet).

We need more photos of open Bibles, coffee cups, and passports, and open Bibles next to coffee cups and passports.

We need more photos of airports, airport signs, airport trollies, luggage, and seat-back trays. And we need those ever-elusive pics of the inside of a plane and the view through the window at the same time.

And jet wings, yes, we definitely need more photos of jet wings.

[photo: “Fight over Slovenia,” by (Mick Baker)rooster, used under a Creative Commons license]

What’s Your “Fancy Like . . .”?

If I were to say that I was “fancy like Applebee’s” you might make some assumptions about me. For instance, I might be an American, not the richest guy in the world, and someone who listens to country music in his pickup truck.

And if you don’t fit into all those categories, you might wonder what “fancy like Applebee’s” even means. If that’s the case, two step over to YouTube to hear Walker Hayes’ top-ten country-western song from last year. In “Fancy Like,” Hayes sings that his “low maintenance” lady is usually content with eating at Wendy’s,

But every now and then when I get paidI gotta spoil my baby with an upgrade

Yeah, we fancy like Applebee’s on a date nightGot that Bourbon Street steak with the Oreo shakeGet some whipped cream on the top tooTwo straws, one check, girl, I got you

Similes (those “like” and “as” phrases) show what we know. They reveal what we identify with and how we use that to describe the things around us, things that are new, or old things that we want to help others see in a new way. Sometimes they get it. Sometimes they don’t. That’s the way it is for country-music stars, and for cross-cultural workers, too.

So if you’re fancy like Applebee’s, it might be because that’s where you go for a a Bourbon Street Steak during your once-a-year trip to the city to get your documents approved or to make a supply run. Or you could be fancy like Swedish meatballs in the IKEA cafeteria. Or fancy like a hotdog combo, with extra sauerkraut, at the Costco snack bar. Or fancy like a Caffè Mocha at the window table in Starburks, (yes, I do mean Starburks).

That’s how we do, how we do, fancy like . . .

In that spirit, here are a few similes I’ve come up with. Some are based on my own experiences overseas, and some I just imagine might be true for others. I hope they make sense to you, but more than that, I hope they inspire you to come up with your own. Give it a try:

As cute as the senior citizens ballroom dancing in the park every Saturday morning

Pristine like the sky the day before a typhoon

As silent as an empty night-market alley after the exterminators have passed through

As welcome as an English-speaking taxi driver without strong political views

As improbable as a mom and a dad and three kids on one scooter

Smooth like bubble milk tea on a muggy afternoon

As awkward as an angry foreigner yelling, “This would never happen where I’m from!”

Terrified like the young workers at McDonald’s seeing a foreigner approach the counter

Bittersweet like hearing church members say, “We’ll miss you, but we’ll take it from here”

Nervous like power lines during an aftershock

As unexpected as a free cup of Häagen-Dazs on a 13-hour flight

Hopeful like not hitting water all week but drilling one more time

Rotund like the koi fish in the pond next to the national art museum

Noisy like upstairs neighbors pouring their marble collection on the tile floor at 2:00 every morning

As gorgeous as a new visa stamp in a passport

Glorious like a family showing up to a worship service for the first time because they’ve heard that they could learn about the creator there

and . . .

As incredible as finding a frozen turkey and a can of cranberry sauce seven days before Thanksgiving

[photo: “Applebee’s,” by Mike Mozart, used under a Creative Commons license]

A Past Voice from the Field: On Darkness, Light, and Skies of Brass

Today I’d like to share a post that connects two others I’ve written. The first one addresses the quotation “Don’t forget in the darkness what you have learned in the light,” attributed by Philip Yancey to Christian publishing executive and author Joseph Bayly. The second discusses the life and work of Lilias Trotter, British artist and missionary to Algeria.

I had read Yancey’s attribution in his book Where Is God when It Hurts? but more recently, it was while thumbing through Miriam Huffman Rockness’s A Blossom in the Desert: Reflections of Faith in the Art and Writings of Lilias Trotter, that I came across

Believe in the darkness what you have seen in the light.

While not exactly the same as the words of Bayly, Trotter’s are close enough to show a relationship in the idea and phrasing. And I knew that Trotter’s writing easily predated Bayly’s quotation, as she died in 1928, when Bayly was only eight years old.

Knowing that Rockness authors a blog about Trotter, I contacted her for more information. In response, she not only told me that Trotter had written the phrase in her diary in August of 1901 but also gave me some background on its meaning. Rockness writes that the diary entry came from a time when Trotter was visiting her brother in Zermatt, Switzerland, “taking a ‘break’ from the heavy load” she was experiencing in North Africa. While high up in the mountains, she wrote:

“Believe in the darkness what you have seen in the light” – That was this mornings “first lesson” – For when I opened my shutters about 5.30, there was a lovely clear happy morning sky above the grey gold rocks a[nd] glistening snow of the Weirshorn & Roth-horn. While a thick bank of white cloud lay below in the valley – Half an hour more & it had risen around us till there was nothing to be seen but a few dim ghosts of trees. Yet one knew having once seen that sky, that a radiant day was coming, & that the clouds could do nothing but melt. And me[lt] they did, the peaks glimmering like far off angels at first, & clearing till they stood out radiant & strong, with the fogs dropped down to their feet like a cast off mantle. All depended on what one had seen first.

Elsewhere in her blog, Rockness puts the quotation in more context, describing Trotter’s “heavy load”:

It is interesting to note that when Lilias recorded the above statement of faith in her diary, she was in the midst of an unprecedented and sustained period of challenge in ministry. After more than 3 years of political opposition and spiritual oppression, their work had come almost to a halt. Activities in Algiers and itineration in Algeria were severely curtailed as they were dogged by the shadow of suspicion. Even their most beloved Arab friends pulled away in fear of being identified with them.

In A Passion for the Impossible: The Life of Lilias Trotter, Rockness writes that the difficulties faced by Trotter included the investigation of English missionaries by the ruling French government and the targeting of young Algerian converts by sorcerers using poison and “black magic.” Also, a missionary family that had come to help in the ministry left after six months, unable to meet the demands of caring for their three children in Algeria.

Trotter wrote in 1897, again in her diary,

One literally could do nothing but pray at every available bit. One might take up letters or accounts that seemed as if they were a “must be”—but one had to drop them within five minutes, almost invariably, and get to prayer—hardly prayer either, but a dumb crying up to the skies of brass.

For Trotter, during difficult times, the skies could turn to brass and clouds could obscure the sun and envelop the world around her. But she had seen the “clear happy morning sky,” and she knew that a “radiant day was coming.”

“Believe in the darkness,” she learned, and passed on to us, “what you have seen in the light.”

If you’d like to know more about Lilias Trotter, you can watch the 2015 documentary Many Beautiful Things, featuring the voices of Michelle Dockery (Downton Abbey) and John Rhys-Davies (Lord of the Rings). It also includes insights from Miriam Huffman Rockness. The trailer is below, and the complete film is available free here.

(This post is adapted from an earlier one at ClearingCustoms.net.)

(Miriam Huffman Rockness, ed., A Blossom in the Desert: Reflections of Faith in the Art and Writings of Lilias Trotter, Discovery House, 2016; Rockness, in a comment (September 5, 2016) for “Lilias Trotter Symposium,” Lilias Trotter, August 17, 2016; Rockness, “Believe!” Lilias Trotter, July 28, 2012; Rockness, Passion for the Impossible: The Life of Lilias Trotter, Discovery House, 2003)

[photo: “Switzerland-55,” by Strychnine, used under a Creative Commons license]

Don’t Just Missionary On

Onward, Christian soldiers.

Soldier on, Christians.

These don’t mean the same thing, at least not to me.

Paul uses the word soldier to describe someone faithfully acting in obedience to God when he exhorts Timothy, “Join with me in suffering, like a good soldier of Christ Jesus” (2 Timothy 2:3 NIV). It’s a good thing to be Christian soldier.

But when we use soldier as a verb, such as in soldier on, it can take on a different meaning. Around the early 1900s, to soldier on the job was introduced, meaning, oddly enough, to act as if you’re working hard while only putting in minimal effort. And then the mid 1900s gave us the shorter to soldier on, which means to keep going in the face of difficulty or trouble.

In this latter sense, soldiering on, too, is a good thing. But that’s not how the phrase often comes across today. When I hear “soldiering on,” I think of a joyless trudge, just putting one foot in front of the other without resting, without taking time for reflection, without asking questions, without sharing heartfelt emotions, without asking for help or relief or sympathy or grace.

That’s how the best soldiers do it, right?

Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die.

Do you ever feel that you’re only “missionarying on”—where your service overseas is a joyless trudge, just putting one foot in front of the other without resting, without taking time for reflection, without asking questions, without sharing heartfelt emotions, without asking for help or sympathy or grace?

Please don’t get me wrong: Suffering is part of the equation. Persevering when things are hard, really hard, is often necessary. And sometimes we simply must put our heads down and do the work that must be done. But if being a missionary feels only like a slog through thick mud, day after day after day, loaded down, with no relief in sight or hoped for, then something needs to change.

If that’s the case for you, tell some someones how you feel—someone who will listen without judgment, someone who knows you well, someone who is on your side, someone who understands, someone whom you trust, someone who can make a difference.

Don’t settle for trudging.

Don’t be content to let your “have to” devour your “get to.”

Don’t assume that carrying an overly heavy burden is all there is and all there ever will be.

Onward, Christian missionaries.

But please, please don’t just missionary on.

[photo: “boot,” by eltpics, used under a Creative Commons license]

Sing Along with Me: How Long?

Returning to the States after serving overseas was a hard time for my wife and me. We were grieving our losses and were struggling with the difficulties we’d already faced and those we saw ahead. We prayed and prayed but didn’t receive clear direction from God. In our spiritual malaise it was hard to slide back into a church service and cheerfully sing praise songs. So we often stayed seated while others stood, and prayed silently while others sang.

While we didn’t hear the audible voice of God in answer to our prayers, we did read the words of David in communion with our prayers:

How long, Lord? Will you forget me forever?
How long will you hide your face from me?
How long must I wrestle with my thoughts and day after day have sorrow in my heart? (Psalm 13:1-2a NIV)

We still sometimes find ourselves sitting and praying during our church’s worship service, and we still sometimes call to God with the opening words of the 13th Psalm. So when I saw syndicated columnist Terry Mattingly’s post at On Religion last month, “Open Bible to Psalms: What Messages Are Seen There but Not in Modern Praise Music?” it caught my attention. And then as I read on and saw him quoting Craig Greenfield, a past contributor to A Life Overseas, I was pulled in.

In his essay, Mattingly discusses Michael J. Rhodes’ analysis of the 25 top Christian worship songs (from a ranking by Christian Copyright Licensing International). Rhodes finds that in their lyrics, justice appears only once, enemies “rarely show up,” and there is no mention of the poor, widows, refugees, or the oppressed, even though those are common themes in the Psalms. “Maybe most devastatingly,” he writes on Twitter, “in the Top 25, not a SINGLE question is ever posed to God.”

Craig, who has spent years living among and working with the poor overseas, responds by lamenting the lack of lamenting in our worship, the absence of mourning with those who mourn over the state of a world that’s “all messed up.” He writes, “Sometimes it’s a broken, evil place and His Kingdom has not yet come in full.”

The Psalms often express lamenting in blunt questions posed to God, questions such as “How long?” Are you familiar with the Irish rock band U2’s “40” from back in 1982? It opens with words taken directly from Psalm 40 and concludes with the refrain “How long to sing this song?” That’s a reference to another of their well-known recordings (from the same album), “Sunday Bloody Sunday,” decrying violence in the world, in which they sing, “How long, how long must we sing this song?” For many years, U2 closed their concerts with “40,” while the band members left the stage one by one and the audience sang, “How long to sing this song?” repeated again and again well after the stage was empty.

Psalm 13 isn’t the only place where the psalmist cries out to God, “How long?” And that’s not the only kind of question asked in the Psalms, either. There are plenty of “whens,” “whats,” and “whys,” as well.

I think, too, of another song containing an outpouring of questions directed at God. It’s Kings Kaleidoscope’s “A Prayer.” I was introduced to Kings Kaleidoscope when I listened to and wrote about the podcast The Rise and Fall of Mars Hill. The band and its lead singer, Chad Gardner, came through Mars Hill Church, where Gardner led worship until resigning. Each of the main episodes of the podcast opens with King’s Kaleidoscope’s “Sticks and Stones,” which tells of the band’s disillusionment with Mars Hill. (If you haven’t listened to the podcast, you might instead recognize the tune from a 2019 Lexus commercial.)

“A Prayer” opens with the question, “Will I fall or will I misstep?” It speaks of silence and anxiety, and transitions to an over-and-over-again “Jesus, where are you? Am I still beside you?” Then comes a “bridge” of no words and no music—in the version below, a full 30 seconds long. It’s a powerful moment and makes me wonder if this is what the psalmist’s “selah” might have sounded like. And then the quiet is followed by a solo violin and Jesus’ enthusiastic answer:

These are two song I can stand up for and sing, though I doubt I’ll hear them led from a church stage. U2’s “40” has been around too long, and the group is far from what most people would call a “worship band.” And when Kings Kaleidoscope released “A Prayer,” it came out in two versions: clean and explicit. The clean rendition is embedded above, while the explicit one contains the f-word, as Gardner uses it to describe the violent fear he’s experienced. Some laud his raw authenticity. Others consider it a sinful word choice.

One more thing, though: I don’t want to stray too far from Rhode’s original thesis. While I’m concentrating on the general absence of questions in our church singing, he emphasizes the scarcity of questioning in the context of addressing poverty and justice. I have to confess that my “How longs?” mostly concern my inner turmoil, rather than grieving the hurt occurring around our globe—the grieving and hurt that many of you live among and see firsthand. I, like the church as a whole, have a ways to go to align my thinking with the Psalms, to be able to sing with and for those who are marginalized and oppressed.

Shortly after his tweet, Rhodes, In Christianity Today, wrote,

We’re talking about a revolution in the way we sing and pray, a revolution driven neither by smoke machines nor by the theological flavor of the week but by the very scripts God has given us to use in our life with him. Sounds like a lot of work. But if we embrace it, we might find ourselves singing our way toward the justice that our God loves and our world longs for.

(Terry Mattingly, “Open Bible to Psalms: What Messages Are Seen There but Not in Modern Praise Music?” On Religion, July 25, 2022; Michael J. Rhodes [@michaeljrhodes], Twitter, September 14, 2021; Craig Greenfield, “Worship Music Is Broken. Here’s What We Can Do about It.” Craig Greenfield, September 17, 2021; Rhodes, “Why Don’t We Sing Justice Songs in Worship?” Christianity Today, September 30, 2021)

[photo: “Broken Mirror on Mass Ave,” by essygie, used under a Creative Commons license]

Because There Just Aren’t Enough Words to Describe the Overseas Experience, Here Are a Few More for Your Lexicon

Over the years I’ve created a collection of new terms for old things—things that are common to traveling and living overseas but that haven’t had common labels. Most of them have come to me while I’m in the air, looking out the window or thumbing through an inflight magazine.

I’ve posted these before on my blog, but I’ve yet to hear anyone use a single one in casual conversation, so I’m thinking they need a broader audience. I hope that some of these can make their way into your vocabulary. I’ll keep my ears open.

bait and glitch
You find a cheap plane ticket online and go through all the steps to buy it, double and triple checking all the details, and then when you select “confirm,” you get that encouraging message that says, “The fare you’ve selected is no longer available.” Maybe it’s because the search site wasn’t up to date or because someone else recklessly grabbed the last seat while you were prudently making up your mind. If it’s the latter, it just proves the old standard, “Time flies when you’re choosing flight times” (or something like that).

direct flight to the dog house
This is what you receive after you proudly show the money-saving itinerary—that you just booked—to your spouse, and said spouse points out that it includes a 14-hour layover (also known as a “wayover”) and that you and your four children will need to collect all checked baggage between each of the five connecting flights. Travel to the doghouse does accumulate frequent-flyer miles, but they can only be redeemed for undesirable trips, such as to overnight stays on the living-room couch.

metapacking
Carrying a suitcase in a suitcase so that you can bring back more stuff than you take. This can be as simple as a duffle bag inside another piece of luggage, but in its purest form, it is a checked bag precisely fitting inside another checked bag. The term metapacking can be extended also to encompass using a cheap or broken suitcase to transport items one way and then disposing of that suitcase after you arrive. Seasoned travelers always keep a broken suitcase lying around.

eurekathing
Something you find inside your luggage when you start packing—something you haven’t seen since your last trip. Discovering it brings out such responses as “Oh, that’s where that is,” or “I do have one of those.” A wad of ten-dollar bills is eurekaching, a piece of jewelry, eurekabling.

tetrisness
The feeling of accomplishment one feels after packing every necessary item just right in a suitcase. A landmark study out of the University of Gatwick-Hempstead shows that tetrisness activates the same portion of the brain as when one successfully folds a fitted sheet.

TSAT
The TSAT (pronounced Tee Ess Ay Tee or Tee-Sat) is an oral exam in which family members yell questions and answers from room to room concerning Transportation Security Administration regulations:

Is it the 3-1-1 rule or 1-1-3 . . . or 3-2-1 or 9-1-1? Does deodorant count as a liquid? What about wet wipes? Or snow globes? Or chocolate-covered cherries? Can I take nail clippers in my carry-on? What about tweezers? Duct tape? Scotch tape? Chopsticks? Toothpicks? Javelins?

fortnightlies
Countless requests—for coffee, a get-together, or a meal—made by friends who have just realized that your departure for a long or permanent stay is only. two. weeks. away.

vontrappish
How you feel when you’re ready for bed the night before a morning flight, with all your luggage placed neatly (more or less) next to the door—lined up like the von Trapp family ready to sing “So Long, Farewell.” You may have mixed feelings, and you may or may not sleep. In extreme cases, you hear yourself humming the tune.

flotsam and jetsam and thensam
The abundance of things that people give you and your children right before you leave for the airport or get on the plane. This includes gifts, souvenirs, snacks, word-find and sudoku books, coloring books with a four-pack of crayons, and those faces with metal shavings that you form into a beard with a magnet.

disafearance
Leaving your tightly locked up (?) house thinking you might have left the iron on (even though you don’t remember having done any ironing) is one thing, but watching your hand zip your passport into the front pocket of your backpack and then just two minutes later checking to see if it’s actually there because you’re afraid that you didn’t in fact zip your passport into the front pocket of your backpack but instead, due to a muscle spasm, may have opened the car window and tossed your passport onto the shoulder of the highway—or what if it just spontaneously combusted, leaving no smoke or ashes? That’s disafearance.

duffling
Upon hearing the counter agent at the airport say that your checked bag is three pounds overweight, you feign frantic action by grabbing zippers, patting your pockets, turning in circles, and saying things such as “I could . . . ,” “Well, I . . . ,” and “What can . . . ,” hoping that the ticket agent will take pity on you and say it’s OK. Be careful that your duffling isn’t too aggressive or the agent will actually let you follow through on solving the problem.

terminal fowliage
Birds that have somehow gotten into an airport and fly around amongst the rafters and indoor trees. Birds stuck inside a place where people come to fly. Sense the irony?

flaggle
A flaggle of tourists is a group of middling to senior travelers, led by a tour guide with a flag and bullhorn. The flag is akin to the kind I and my friends used to bolt onto our banana-seat bikes when we were kids. Oh, if only we’d had megaphones, too. You can tell that the flaggle is on the return leg of their trip when you see them bringing home food and souvenirs packed in large, branded gift bags or boxes with tied-on handles.

making a this-line’s-not-for-you-turn
After standing patiently in an airport line for fifteen minutes and realizing that it doesn’t lead where you need to go, you nonchalantly walk away—as if standing in lines is simply your hobby and you’re now looking for another place to queue up for more pleasant amusement. (Aren’t you glad you came early?)

shuftle
The standing-room-only shuttle bus at some airports that shuffles passengers on the tarmac from plane to airport terminal (or vice versa). This word can also be used as a verb.

Sadow-Plath effect
Happens in the moment when you accidentally kick a pulled carry-on with your heel and it flips onto one wheel and mo.men.tar.i.ly balances before flipping completely over or wobbling back to both wheels. This brief pause at the top of the carry-on’s arc is actually a tiny breach in the space-time continuum, caused by the rapid upturn of the luggage in combination with the forward motion. The effect is named after Bernard D. Sadow, inventor of the wheeled suitcase, and Bob Plath, creator of the rollaboard.

glizing
Glizing is the act of experiencing the wonderfully smooth exponential forward motion as you stride confidently on an airport’s moving walkway. This only happens when you’re not in a hurry, in part because, as studies show, the walkways do little to speed you up, and often slow you down.

BlackNSquare
When you try to describe your piece of luggage at the lost-luggage counter, all you can remember is that it’s part of the BlackNSquare line made by the Yuno company. Question: “What Kind of luggage do you have?” Answer: “Yuno, BlackNSquare.” Yuno also makes the upscale models BlackNSquare with Handle and BlackNSquare with Wheels.

preseating
To sit down, with plenty of time before boarding, able to relax because your bags are checked, you’re definitely at the right gate, and a quick look shows that your passport is right where it’s supposed to be. You take a deep breath and contemplate the hopeful possibilities of your trip. You can charge your phone, read, or people watch. You’re free to walk about and might grab a cup of coffee, browse the bestsellers in the bookstore, or window shop expensive luggage and watches . . . and on the way, you can go glizing.

passenger of imminent domain
This is the person directly in front of you on a plane who, upon sitting down, immediately pushes their seat back as far as it will possibly go. Intuiting that something must be hindering it, they try to force it back farther, again and again. There. Must. Be. Something. Keeping. The. Seat. From. Reclining completely flat (possibly your knees). Finally, leaving the seat fully back, they lean forward to watch a movie.

chipillow
The bag of snacks that you bring from home that bloats up once you reach higher altitudes. With care, it can be used to rest your head on, due to the fact that it’s in the same food group as the neck croissant.

FASL
Flight Attendant Sign Language. Includes such specialized hand maneuvers as indicating the exits by extending the arms to the side, palms forward, pointing with two fingers, Boy Scout style, and mimicking the pulling of life-vest inflation cords using the crook of the thumb and first finger with the other fingers fanned out, subliminally showing that everything will be “OK.”

single-entré seating
The rows in the far back of the plane where you no longer get a choice between the brazed beef medallions over a wild-rice pilaf and the broiled fish and mashed potatoes. You get the fish.

cartnering
This is the act of hovering next to the food cart as it’s making its way down the aisle. Timing a trip to the bathroom with the distribution of meals is truly an art form, and it is best done passive-aggressively (such as by wearing a smile while dancing from one foot to the other).

Silent Gotcha Port
The “SGP” is the small screw hole on the seat armrest that looks as if it must be the place where you plug in your earphones.

Queen Ramona’s Veil
The dark mesh curtain that separates business class from coach. Its main purpose is to protect those in the front of the plane from projectiles thrown by the riotous mob behind, who are known to catapult dinner rolls at each other using slingshots fashioned from their airline-provided sleep masks and who sometimes divide into teams for prolonged games of ultimate Frisbee. In small planes, the curtain, only a few inches across and resting next to the cabin wall, is known as Queen Romana’s Veilette. Its purpose is purely psycho-social.

The term “Queen Ramona’s Veil” comes from the name commonly used for the wood-and-iron gate employed by the overly paranoid and little-known British Queen Ramona II to separate her highness from the filthy hordes sometimes present in the steerage portion of her royal sailing ship. Mention of the barrier is made in the English dirge “The Death of Queen Ramona at the Hands of the Filthy Hordes.” (Can you tell that I rarely get to fly business class?)

seatemic (pronounced see-uh-tehm-ic)
Your connecting flight is delayed and you have no time to spare so when it lands you run as fast as you can (and by “as fast as you can” I mean a combination of running, jogging, speed walking, walking, stopping, and wheezing) across the airport and arrive at your gate just as they’re closing the door and you speed down the gangway and board the plane and force your carryon into something close to an available slot and find your seat and quickly strap in so the plane can take off. . . . Now all you can do is sit still, sweating, with your heart racing and your veins coursing with adrenaline. Your body is in a fight-or-flight response but something tells you this is a different kind of flight. If you are suffering from these symptoms, you are seatemic.

no-watch list
Movies on this list are not allowed to be shown in-flight. The list includes Red Eye, Airborne, Non-Stop, Flightplan, Snakes on a Plane, Quarantine 2: Terminal, and Plane of the Living Dead. And, yeah, some of these shouldn’t be shown on the ground, either.

altivism
Gazing out of an airplane window, seeing the new landscape below, and feeling joyfully overcome with the real and imagined possibilities.

post-ping che-klatches
The sound of seatbelt buckles popping open the instant the plane stops at the gate and passengers hear the OK-now-you-can-get-up tone. This allows those in window seats to immediately grab their carryons, put them where they were just sitting, and wait, hunching under the overhead bins.

welwelwel-ke-come
This is the glorious sound of the immigration agent thumbing through your passport looking for an empty page—and then adding the stamp that says you’re free to enter.

dyslistening
The condition by which your over preparation for answering an expected question in another language overwhelms your auditory senses and you answer the query you’ve anticipated, no matter what is actually said, as in responding to “How many would you like?” with “Yes, but no ice, please.”

visatrig
The act of trying to predict which agent in the office will be the most likely to give you your visa or other important document and then conducting complex calculations concerning the number of people in line in front of you to see if you will get the agent you hope for. A domestic version of this is sometimes encountered in the DMV.

unchewing
The physical and mental reaction that occurs when you realize that the chocolate-covered, cream-filled donut that you just took a bite of in your host country is in fact not a donut and that’s not chocolate and the filling might very well have gristle in it.

[photo: “Fight over Slovenia,” by (Mick Baker)rooster, used under a Creative Commons license]

Hiding Abuse Does Not Protect the Mission

The mission. The mission. The mission.

What could be more important to missionaries than the mission?

But talk about the supreme importance of the work of the church can be used to silence those who would expose sin in the church. Russell Moore pointed this out last month, writing in Christianity Today about Guidepost Solution’s investigation into sexual-abuse claims, and allegations of coverup, in the Southern Baptist Convention. Guidepost’s findings include an email sent by the executive vice president and general council of the SBC’s Executive Committee, in which he comments on those bringing accusations against the SBC:

This whole thing should be seen for what it is. It is a satanic scheme to completely distract us from evangelism. It is not the gospel. It is not even a part of the gospel. It is a misdirection play.

This line of thinking has played out on the mission field, too, as can be seen in published reports on the treatment of victims of child abuse overseas. For example, in 1997, the Christian and Missionary Alliance’s Independent Commission of Inquiry reported on claims of abuse at Mamou Alliance Academy, a boarding school in Guinea run by the C&MA from 1950 to 1971. About the students at Mamou, one missionary mother told the commission,

They were never allowed the freedom of expressing their hurts, their problems, their emotions to us. Each week the obligatory letter was not only read but censored, and forced to be rewritten if it appeared at all negative. This destroyed a vital link that could have helped maintain a fragmented family bond. They were repeatedly told not to share adverse happenings either by letter or by word on vacation with parents, lest it upset the parents and interfere with the work they were doing for God. The hidden message to the child was that God was more important, work was more important to the parents that [sic] one’s own child.

The commission summarized the reasoning behind censoring letters as “Children were advised not to upset their parents, lest their ministry to Africans be compromised and Africans left to their pagan ways.”

In 2010, GRACE (Godly Response to Abuse in the Christian Environment) reported on its findings concerning New Tribes Mission’s Fanda Missionary School, in Senegal, which boarded children from the mid 1980s to 1997. GRACE states that the MKs living at Fanda

were not allowed to voice concerns or complaints to their parents regarding the conditions at Fanda. They were repeatedly told by those in authority at Fanda that such complaints would hinder their parents’ work and result in Africans going to hell. In some cases, their letters were censored of all bad news in the name of the Lord’s work.

And also in 2010, the Independent Abuse Review Panel of the Presbyterian Church (U.S.A.) filed a report on past claims of offenses among Presbyterian missionaries. Aware that some would rather that those who have been abused or who are aware of abuse “keep such information to themselves,” they refute the following three statements, which they label as myths:

1. The current mission of the church will be hurt by revelations of past abuse on mission fields.
2. The reputations of former missionaries, current staff, or advocates will be damaged by the investigation of allegations against them.
3. What is in the past is best left alone.

Sadly, the reports referenced above do not represent all the investigation summaries written over the years, nor do official reports cover all the wrongs that have occurred. We cannot pretend that abuse, whatever the kind, can be relegated to a certain denomination or organization (that group), place (over there), or time period (back then).

We must be alert. Talking points for conversations with children—and adults—should include that secrets shouldn’t be kept, wrongs shouldn’t be hidden, and complaints shouldn’t be silenced in order to “protect the mission.” That needs to be said out loud over and over again to combat all the times that the opposite has been spoken or inferred.

Abuse in the church hinders the mission, not the exposing of that abuse. Silencing or shunning those who make accusations hinders the mission, not the act of hearing them out.

Again in Christianity Today, Moore returned to this topic last week. In “Taking the Lord’s Name in Vain without Swearing,” he states that claiming to speak on behalf of God to shield abusers and to accuse accusers is tantamount to breaking the third commandment:

Sexual abuse, in any context and by any institution, is a grave atrocity. It’s worse when this horror is committed—or covered up—by leveraging personal or institutional trust. But using the very name of Jesus to carry out such wickedness against those he loves and values is a special evil. When sexual abuse happens within a church, violence is added to violence—sexual, physical, emotional, and spiritual. Predators know this power is great, which is why they weaponize even the most beautiful concepts—grace or forgiveness or Matthew 18 or the life of David.

It’s also why institutions seeking to protect themselves will take on the name of Jesus to say that victims, survivors, or whistleblowers are compromising “the mission” or creating “disunity in the body” when they point out horrors.

There’s more to the mission of the church than just going and making disciples. There’s listening to and looking out for the oppressed and the vulnerable. There’s shining the light in dark places. And there’s speaking and acknowledging what is true.

The mission. The mission. The mission. The whole mission.

(Russell More, “This is the Southern Baptist Apocalypse,” Christianity Today, May 22, 2022; Report of the Independent Investigation of the Southern Baptist Convention, Guidepost Solutions, May 15, 2022; Geoffrey B. Stearns, et. al, Final Report, Independent Commission of Inquiry Regarding Mamou Alliance Academy (C&MA), November 15, 1997; Amended Final Report for the Investigatory Review of Child Abuse at New Tribes and Missionary School, GRACE, August 28, 2010; James Evinger, et. al., Final Report of the Independent Abuse Review Panel Presbyterian Church (U.S.A.), PCUSA, October 2010; Moore, “Taking the Lord’s Name in Vain without Swearing,” Christianity Today, June 21, 2022)

[photo: “Padlock on Red Door,” by Andy Wright, used under a Creative Commons license]

Shining Your Light without Burning Out

“Raise your hands in the air as high as you can,” says the motivational speaker on the stage. Then, looking over the crowd reaching skyward, he says, “Now, reach higher,” and they comply. The lesson? You can always do more, even when you think you’ve done as much as you can.

“I’ll give it 110%,” we say.

“Leave it all on the court,” they tell us.

But pushing ourselves beyond our limits can lead to burnout. When that happens, we can’t function anymore, and that’s not a good thing. And yet, for a cross-cultural worker, being burned out can feel like a respectable reason for leaving the field. I have nothing left to give. I’m spent. I worked too hard.

When my wife and I moved back to the States, I sometimes said it was because we were burned out, and that may very well have been true. But there were other times when I felt I didn’t deserve the label. It seemed that it should be reserved for the ones who’d worked a lot harder than I had.

“It’s better to burn out than to fade away,” we sing.

According to the WHO’s International Classification of Diseases, Revision 11, “burn-out” is an “occupational phenomenon” (rather than a medical condition). It is defined as “a syndrome conceptualized as resulting from chronic workplace stress that has not been successfully managed,” showing itself in

feelings of energy depletion or exhaustion,
increased mental distance from one’s job, or feelings of negativism or cynicism related to one’s job, and
reduced professional efficacy

Christina Maslach, professor emerita of psychology at UC Berkely and co-developer of the Maslach Burnout Inventory, says that while overwork is one of the factors that can lead to burnout, it’s not the only one. In fact, she identifies six mismatches between the work environment and worker that can cause job burnout. In a presentation at a DevOps Enterprise Summit three years ago, she described these as

demand overload,
lack of control,
insufficient reward,
breakdown of community,
absence of fairness, and
value conflicts

When I heard this list, I couldn’t help but think of the topics discussed in Sue Eenigenburg and Robynn Bliss’s Expectations and Burnout: Women Surviving the Great Commission. And even though Maslach is addressing a group of tech leaders, the content of her talk applies to people in other areas, including those working cross-culturally. Across all occupations, burnout, says Maslach, is like the canary in the coal mine. When the canary can’t breath, the solution isn’t to toughen up the bird but instead to find out and fix what’s wrong with the air. To put it another way, she says, prevention is a better strategy than coping.

I would encourage you to watch Maslach’s presentation, whatever your role in cross-cultural work, as leaders or followers. Some of you have a leadership position in your organization or on your team and can influence the situations of those under your authority. Some of you are your own boss. All of you have jobs that include responding to the expectations of others (agencies, sending churches, supporters, team leaders, supervisors, coworkers, and the like). Maslach’s insights are useful to us all.

Of course, serving and living overseas adds extra layers to what we call our “workplace,” and there will be some factors of cross-cultural life that are out of anyone’s control. But when we see the effects of a toxic environment, what of the six problems above can we or others solve or mitigate, working towards turning mismatches into good fits?

What can we do, though, if we’re feeling overwhelmed while waiting for (asking for, hoping for, praying for) circumstances to change? How do we foster personal health in an unhealthy environment? Several years ago, I wrote a post titled “Surviving? Thriving? How about Striving?” in which I presented another option for those who are able to survive overseas but for whom thriving seems out of reach. To suggest that we “strive,” though, might sound to some as if I’m saying we need to “try harder,” and that isn’t my intention. If I were to write that post again, I’d insert some advice from Aundi Kolber. It’s to “try softer,” which is the name of a book she’s written. For my purposes, I’d rephrase it as “strive softer.”

Kolber, a licensed professional counselor, writes that it’s not necessary for us to “white-knuckle our way through life.” Instead, we should practice “paying compassionate attention” to ourselves. She describes this as “in a sense, learning to steward for ourselves what God already believes about us—that we’re valuable and loved.”

When we are not paying attention to our inner worlds, we are susceptible to emotional burnout, exhaustion, emotional dysregulation, and chronic pain. Because our brains are shaped around what we notice, it’s important that we become better and more effective at listening—and responding—to what our minds and bodies are telling us. This is the journey of trying softer.

In Try Softer (the book’s subtitle is A Fresh Approach to Move Us out of Anxiety, Stress, and Survival Mode—and into a Life of Connection and Joy), Kolber covers a lot of ground, diving deep into such subjects as trauma response, neuroscience, attachment theory, windows of tolerance, and boundaries, helping us learn how to understand ourselves and how we came to be who we are. Then she follows that up with “new practices and rhythms,” practical suggestions to help us try softer. It’s well worth a read. Or if you’d rather just get a short overview of what Kolber has to say, you can follow this link to a 45-minute video interview she had with author and podcaster Nicole Unice.

Striving softer isn’t just for staying on the field. It’s what we should do to continue walking with and serving God, wherever we are. It’s a good way to live life.

Giving anything more than 100% can’t be done.

Leaving it all on the court means your playing days are over.

Burning out isn’t an honor you earn from maximum effort.

And as for “It’s better to burn out than to fade away,” I can think of a whole lot of other songs that are more worth singing.

(“Burn-Out an ‘Occupational Phenomenon’: International Classification of Diseases,” World Health Organization, May 28, 2019; Christina Maslach, Understanding Job Burnout, presentation at DOES19 London, July 1, 2019; Aundi Kolber, Try Softer: A Fresh Approach to Move Us out of Anxiety, Stress, and Survival Mode—and into a Life of Connection and Joy, Tyndale, 2020)

[photo: “Lights Out,” by Pulpolux !!!, used under a Creative Commons license]

Take a Look Ahead (or Behind) through the Lens of Expectations

I like making lists. I like asking questions. I like making lists of questions. And that’s what I’ve done here on the topic of expectations for working cross-culturally.

We all set out on the journey abroad with high expectations. Of course we do. Without those expectations we wouldn’t begin. But based on the realities we encounter, or on the competing requirements of others, are our expectations too high? It’s not that we should lower them all, or jettison them altogether. Instead we should aim to recognize and understand them, have conversations about them, and modify them when necessary. There’s much to suss out along the way.

When contemplating the questions below, understand that the purpose is to identify what you expect—as in what you think, believe, or assume will happen, not what you hope, want, wish, would like, need, demand, pray for, desire, fear, or know (though they may overlap with your expectations). So if you read a question and want to respond with “I can’t know that,” then remember that that’s not what’s being asked for.

Inspired by the research and writing of Sue Eenigenburg, Robynn Bliss, and Andrea Sears (which I discussed last month), I can think of a number of ways for utilizing this list. The most obvious is for new candidates readying for cross-cultural work, to ask themselves these questions to consider aspects of their move that they’ve never considered before. Comparing answers with teammates, family members, agencies, and church representatives would be helpful as well—and could help head off later disappointments, misunderstandings, and conflicts before they occur.

Future workers could also share their expectations with veterans in the field, or with those who have returned from overseas. This could allow them to hear from those with experience in dealing with too high—or too low—expectations.

I could see using these in a team-building (or team-understanding) exercise, or as discussion starters for future cross-cultural workers to get to know each other. Each person could choose a few questions, or draw some from a hat, and use them as conversation starters.

For those already on the field, there is always a future ahead with many unknowns, even after many of these questions are already behind them, and thinking about the expectations they still hold could be insightful.

They could also look at these questions to think back on their past assumptions, comparing them to what actually has come to pass—or comparing them to how their expectations have changed.

They can ask themselves how disappointments have affected their well-being and their relationships with others and with God. And they can consider the effects of having not expected enough. Those could then produce lessons they could share with new workers coming after them.

And the cycle continues.

So here’s my list. Use it however you see fit. I don’t expect every question to apply to you, but I do expect that some will . . . and I hope and pray they’ll be helpful.

What are my expectations?

When will I depart?
What training or orientation will I go through?
What kind of visa will I need?
What will I need to do to get and keep a visa?
What will my official role be in the country?
What will the minimum financial support necessary be for me?
What will my financial support level be?
How long will it take to raise support?
How consistent will my financial support be?
What kind of response will I get from supporters for one-time or special financial requests?
What financial responsibility will I have to my sending agency?
How will I handle previously acquired debt?
What salary (or personal-discretion funds) will I have?
How much control will I have over ministry funds?
What will the cost of living be?
How favorable (or unfavorable) will the exchange rate be?
In what kind of setting will I live (rural, urban, etc.)?
What specific country, area, or city will I live in?
What will be the location of my work?
Will the location of my work change?
What kind of housing will I have?
How close will I live to my teammates?
How often will I move?
Will I have a housekeeper or other domestic helper?
Will team members provide babysitting or other childcare?
How will my home be used for ministry?
What will I use for transportation?
What will my standard of living be?
How much will my education, preparation, training, and past experiences prepare me?
How easily will I embrace the culture?
How much will I fit in to the culture?
How will the local people receive me?
How much will culture shock/stress affect me?
How long will culture shock/stress last?
How easy will it be to get items I’m used to in my home culture?
How will I celebrate holidays?
How will I acclimate to the weather?
How will I adjust to the food?
What will my diet look like?
What kind of food will I eat at home?
How often will I eat out?
How long will it take to develop relationships with local people?
How close will my friendships be with nationals?
Will I have a best friend, and if so, who will it be?
What will my work responsibilities be?
What people group will I work with?
How will I partner with other teams, agencies, or workers from other denominations?
How will I partner with local churches/believers?
What will a new church plant look like?
What role will I and my family play in a church plant?
What methods will I use for outreach?
What kind of work will I do?
What physical needs will I work to alleviate?
What will be my balance between meeting physical and spiritual needs?
How will I integrate aspects of the host culture in presenting the gospel and in developing church practices?
What will my typical day look like?
What will my typical week look like?
How long will it take to complete the projects I have planned?
How will government restrictions affect my work?
What will my supporters, my church, and my sending agency want me to accomplish?
What will be the results of my work?
How fruitful will my work be?
When and to whom will I hand off my work?
How will I define success?
Where will I do language learning?
What method will I use for language learning?
How long will it take to learn the language?
How many languages will I need to learn?
What level of fluency will I achieve?
How difficult will it be for me to learn the language?
What language will I use for my work?
What language will my personal worship be in?
If single, will I date and pursue marriage?
If I have children, how will living overseas affect them?
How will my children’s faith develop?
What involvement will my children have in the ministry?
What kinds of relationships will my children develop?
How will my children be educated?
What relationship/interaction will my children have with my home culture?
What will my children do after graduating from high school?
How will I help my children make the transition to college if they attend?
How large will my family be?
How big will our team be?
How will we go about adding new team members?
What individual roles will different teammates have?
How dependent will team members be on each other?
Will the roles of married and single team members differ, and if so, how?
Will male/female roles differ on my team, and if so, how?
Will husband and wife roles differ on my team, and if so, how?
How will team decisions be made?
How will we handle team conflict?
Who will oversee my work?
What input will I have in agency decisions?
What kind of personal boundaries/privacy will I be able to maintain?
How much personal autonomy will I have?
How, and how often, will I communicate with supporters?
How openly will I be able to communicate with my supporters?
How many will read my newsletters, prayer emails, etc.?
What kind of prayer support will I have?
How much communication will I get from supporters?
How involved will my home church be?
How often will representatives from my church and agency visit?
What will happen during church/agency visits?
How often will I host short-term teams?
What will short-term-team trips look like (housing, projects, logistics, etc.)?
What steps will I follow to make personal/family decisions?
Will I be able to express any political views?
How will I balance ministry/family/personal time?
How many vacation days will I have?
What will I do when I need to take a break, to rest, or to get away?
What hobbies and personal interests will I engage in?
What opportunities will I have for continuing education?
Will I be able to pursue professional development?
Will there be opportunities for professional advancement?
How will I determine God’s will?
How will God communicate with me?
How often will I experience miracles?
How will I practice my personal spiritual disciplines?
What will my prayer life be like?
How, and with whom, will I have weekly worship?
How will my faith change?
What will spiritual warfare look like?
What risks will I face?
How safe will I be?
What will I, my family, and my team do if threatened with physical persecution or violence?
What sacrifices will I need to make?
What will be my capacity to handle change?
What will be my biggest challenge?
How resilient will I be?
How will my and my family’s health be?
What will local medical care be like?
Will I travel outside the country for health needs?
What member care will I receive?
What self care will I practice?
What will I do if I experience symptoms of depression or other mental illness?
How would my team, agency, or church respond to finding out about my experiencing mental illness?
Who will I be able to share with with complete openness and honesty?
How will I deal with disappointment and failure?
What will I do if I feel overwhelmed?
How will any previous trauma affect my life abroad?
How would I address moral failings in my life?
How would my team, agency, or church respond to finding out about any moral failings in my life?
What temptations will I face?
How will I handle temptations?
What kind of personal accountability will I have?
What rules/practices will I have concerning alcohol and tobacco?
What rules/practices will I have concerning the internet?
How will my family at home respond to my being away overseas?
How will my relationships with family back home be affected?
How often will family from home visit?
What events will happen with my family members back home while I’m away?
Will I be able to travel back home for family events there, such as births, illnesses, funerals, emergencies?
When and for how long will I have home service?
How will reverse culture shock affect me (and my family)?
What kind of send-offs and greetings will I get when traveling?
What opportunities will I have to speak at supporting churches?
How long will I stay abroad?
What would cause me to leave the field?
How will the decision be made for me to leave the field?
What kind of work will I do if I leave the field?
How will I fit in with my home church when I return?
How long will my teammates stay?
How will I prepare for retirement?
How will I change while living overseas?
How will things back home change while I’m away?
What legacy will I leave behind?

[photo: “Mr. W. MacDougall chief Air Observer & Miss J. Grahame spotting,” from State Library of Victoria, used under a Creative Commons license]

Excess Baggage: The Weight of Unmet Expectations

In the five years since Andrea Sears conducted her survey on missionary attrition, she’s been steadily analyzing and releasing the results, topic by topic. Late last year at her Missions Experience blog, she posted the data on how “expectations factors” affect missionaries’ decisions to leave the field. Her findings show that at least half of the former missionaries surveyed “experienced disconnects between their expectations and reality” in the five areas of

team members, reported by 62%
community, 58%
relationships back home, 54%
ministry results, 52%
job responsibilities, 50%

And in looking at how unmet expectations contributed to the respondents’ attrition, she finds the top four factors to be

team members, reported by 65%
job responsibilities, 64%,
community, 61%
family life, 56%

These findings are interesting in and of themselves, but they remind me of the results of another survey, one that formed the basis of Expectations and Burnout: Women Surviving the Great Commission, by Sue Eenigenburg and Robynn Bliss (a past contributor to this blog). In their book, published in 2010, the two take a deep dive into the role expectations play in navigating cross-cultural work. In 2013, I referenced their work when I wrote about the topic of expectations at my blog.

I’ve been thinking a lot about expectations lately and hope to address it here in the coming months. To start, I’d like to repost my article below, in a slightly edited form. It originally appeared under the title “Missionaries, Don’t Let Your Expectations Weigh You Down“:

I remember the good old days when you could pack 70 pounds into each of your two checked bags on international flights—at no extra cost. That meant that when our family of six moved overseas, we could take 840 pounds of clothes, books, sheets, cake mixes, and the like. And we used just about every ounce of it.

It could be argued that we didn’t need to take that much with us, but we’re Americans, after all, and we Americans don’t often pack light. I’ve traveled with people from other countries, and even on short trips, I invariably seem to end up lugging the largest pieces of luggage. What if there’s a pool nearby? Better bring swimming trunks, and a towel. What if it snows? What if I spill something on my Friday jeans? What if I need work shoes? What if somebody throws a formal party?

There’s also another set of luggage that cross-cultural workers tend to overpack. It’s the bags that hold our assumptions, our plans, . . . our expectations.

In 2010, Sue Eenigenburg and Robynn Bliss surveyed 323 female missionaries on how their expectations corresponded to reality on the mission field. The results form the backbone of their excellent book Expectations and Burnout: Women Surviving the Great Commission. What they found is that our pre-field predictions often don’t measure up to our on-field experiences. (I say “our” because though the book is written for and about women, most of its insights and lessons easily apply to both sexes.)

The authors gave the women a list of 34 expectations and asked them to rate each one on the degree to which it applied to them. Then the respondents went back and evaluated the list against what actually came to be in their lives as missionaries.

In 14 of the areas, the women reported that their expectations exceeded what they found in real life. The 10 with the highest percentage of expectations greater than reality include some very deep, personal issues:

75.4% Am fruitful
70.4% Am a prayer warrior
67.6% Am growing spiritually continually
62.7% Am spiritually dynamic
65.8% Continually trust God for everything
57.5% Have a daily quiet time
56.5% Have a successful quiet time
56% Am well balanced in areas of ministry in and out of home
55.1% Have miraculous stories to tell of how God is using me
50.9% Embrace my new host culture

The disconnect between expectations and reality often leads to disappointment and guilt. And as the authors point out, this can lead to burnout. It is difficult to move steadily forward when we are dragged down by the weight of our overpacked luggage.

So how can we pack less? How can we lighten our load? Here are some suggestions.

Read fewer biographies. Read more people.
Stories about missionaries can be very inspirational, but when inspiration is the main goal, they can often leave out the flaws and shortcomings. When we assume that real missionaries are superhuman, then we are discouraged when we don’t measure up. That’s why we need to have honest conversations to find out the good and the bad, the easy and the hard. But not everyone will give you the unvarnished truth. It usually takes time to earn someone’s trust. And you’ll need to ask questions that get people rethinking their responses, to speak beyond the safe and familiar answers. Try asking a missionary, “What do you wish you’d known before you moved overseas?” “What have you learned?” “What would you tell yourself as a younger missionary candidate if you could?” “What are some of your unmet expectations?” (For other examples, see the questions asked of missionaries in Eenigenburg and Bliss’s survey, printed in the appendix of their book.)

And when you read, read between and outside the lines.
As Eenigenburg and Bliss discuss, too many books on the lives of past missionaries paint a picture of spiritual perfection. One of the best-known missionary legacies is that of William Carey, who is often called “the father of modern missions.” In 1792, a sermon he delivered gave us the words, “Expect great things; attempt great things.” But I doubt that all of his expectations were met in his later life as a missionary in India. During that time a five-year-old son died; his wife, Dorothy, suffered from severe mental illness, became delusional, and died at the age of 51; his second wife died at 60; and his son Felix, after becoming a missionary himself, suffered tragedy and walked away from God. In Expectations and Burnout, the authors discuss this aspect of Carey, citing James R. Beck’s book, Dorothy Carey: The Tragic and Untold Story of Mrs. William Carey. Beck writes that Carey has often been portrayed as “never discouraged and never complaining” but adds that he wrote in his journal, “I don’t love to be always complaining—yet I always complain. The context for “Expect great things; attempt great things” is the life and work of Carey, not a Pinterest board or a poster of a snow-capped mountain range. But just as some books—and missionaries—are only completely positive, some can be entirely negative. Be cautious in drawing conclusions based on either side. But when you hear what sounds like cynicism and despair, be slow to judge. Context is important here, too. Find out the whole story. And don’t say, “That will never happen to me . . . not with my faith, my preparation, and my plans.”

Before you seat out for the field, prepare thoroughly and pack carefully. When it comes to packing your expectations, it isn’t just about seeing how much you can get into a suitcase and still get the zipper closed. It’s also about being discerning and knowing what to leave behind.

But you don’t want to go empty-handed, either. Hopes, dreams, and plans are important. Don’t forget your underwear and socks. And if you’ve got room, you might want to take that swimsuit, too. Just in case.

(Andrea Sears, “Expectations Factors,” The Missions Experience,” October 14, 2021; Sue Eenigenburg and Robynn Bliss, Expectations and Burnout: Women Surviving the Great Commission, William Carey, 2010; “Expect Great Things; Attempt Great Things,” Center for Study of the Life and Work of William Carey, D. D. [1761-1834], updated November 22, 2013)

[photo: “Heavy Luggage,” by Maurice Koop, used under a Creative Commons license]