Writings from my

RON BROWN 2019

Journey in missions

Ron Brown was born into a missionary family in the Belgian Congo. After

completing post-secondary studies in education and missiology in Canada, he and his wife Myra worked in the former Zaire, Congo-Brazzaville and Côte d’Ivoire.

They spent 27 years in Africa including serving as Regional Developers for Africa (1998-2006) overseeing the work of Canadian International Workers in that region. They coached and shepherded a team of 45 Canadian Alliance missionaries working in several countries.

Ron trained as a facilitator with the Mobile Member Care Team to equip missionaries to have better interpersonal skills and to better help each other during crises. His doctoral research was on missionary resiliency.

He recently completed thirteen years in the Western Canadian District of CMA-Canada as a District Missions Coach (2007-2019).

Ron

Brown

1964 from Congo

MY FIRST

EVACUATION

I watched as the mercenary unzipped his pants and began to urinate on the head of the rebel soldier he had just shot dead. We were at a road block about 15 minutes out of Poko, the small town where I lived with my family. Mercenaries hired by the national government had been given the mission to rescue the expatriate population from the northeast province of the Congo where currently a rebel force was active. The government did not want the rebel forces to begin using expatriates as hostages and so with international pressure increasing the mercenaries were hired to rescue foreigners which for the most part included Protestant and Catholic missionaries, Greek merchants and some European plantation owners.

I recently discovered in my possession the maroon pocket size 1964 Agenda in which as a fifteen year old MK in Congo I had been recording events of the day. I was living with my parents on a mission station in a small town called Poko in northeast Congo. In July we had returned home for vacation from Rethy Academy, an MK boarding school, a three days drive from Poko. My father would drive his 1962 Chevrolet Carryall three days to the school and then three days back on dirt roads. We stayed with other missionary families along the way.

The mission station at Poko was part of a network of missionary stations throughout northeast Congo where my father was a church planting missionary. He supervised and trained national lay preachers who were assigned to village churches. On the station he daily taught Bible knowledge and pastoral subjects to a group of lay leaders. After a year on the station they would go out and plant

churches in area villages. Dad would with the local pastor circulate in the district for periodic conferences and training events and to bring courage to the lay pastors on the front lines. On the station there was parochial school complete with residences. The Poko mission station faith community maybe numbered in the 50s.

Belgium had colonized the Congo, located on the equator in Central Africa. The Belgian Congo received its independence June 30, 1960. With fewer than a dozen university graduates in the country at independence it was a slow and awkward beginning to self-rule. Several leadership changes had occurred during the initial years, and by mid 1964, a rebel group naming themselves “Simba” (lion) formed around a rebel leader opposing the national government in Kinshasa.

It was mid-August when rebel activity began to escalate in our town; prior to that we had heard rumors of their activity elsewhere. Rebel soldiers from the provincial capital, Isiro, arrived and slept at the crossroads four kilometers out of town. The next morning they opened gunfire and with ma-chine guns blazing burst into town, tied up and beat the town administrators; released all the prisoners; threw out and burned all town office papers and books. Some days later we heard a couple of shots down at town centre. It was later reported two thieves were caught and shot dead.

My dad had disabled our vehicle by putting it up on blocks behind the house. Sunday afternoon, Sept 13th, two young rebel soldiers drove onto our

mission station and asked, pistol in hand, for the keys to our vehicle. Even though it was disabled, they began to put on the wheels, the battery was dead so they went and got a charged battery and eventually drove it away. Soldiers continued that week to confiscate other vehicles in the area including the Land Rover from the Catholic mission.

For the next six weeks life continued in an uneasy atmosphere. There were the periodic visits from rebel soldiers. Sometimes travelers brought letters from other missionaries in the area. Rebel soldiers often attended Sunday services at the mission, putting their machine guns in the back corner of the foyer before taking a seat. There is a note saying one week day a soldier came alone and entered the church to pray. Another visitor comes to buy a French Bible. There were the daily chores. Birthday celebrations happened. A duck was killed for mine on October 27th. Time was passed with jig saw puzzles, Monopoly, and reading. We only left the mission station once during that time when every-one was called down to the central town hall to listen to a speech of a visiting rebel dignitary. Of course we walked like everyone else, our vehicle had been commandeered for official rebel use.

November 4th was noteworthy. That was the day my father was taken to prison. The rebel captain drove up to our house and told Dad to get into the vehicle, Mom and the children could stay in the house, he said. It seemed that the rebels were getting nervous with reports of government forces hiring mercenaries to extract foreigners. Taking them prisoner in a central location was a form of self-preservation and could provide some negotiating power if needed. My mother knowing well that in Africa prisons don’t operate food services prepared a hot supper meal and sent it down to the prison for Dad with one of our African helpers. On his return, the helper had a short note

from Dad to Mom saying tomorrow send food enough for the whole group of seven men prisoners. Other foreign men were being collected from the area and brought to the prison. Word got out that Mrs. Brown was preparing the evening meal; someone from the Catholic mission came over and said they would take responsibility for a noon meal for the prisoners. A number of the prisoners were Greek and Portuguese merchants who ran local shops, later that day we saw several cartons of food (corned beef, margarine, powdered milk, sardines, canned vegetables, sacks of flour and rice) coming up to our place on the heads of workers and backs of bicycles. Someone else sent fresh meat; eggs appeared. For the next four weeks Mom prepared a daily evening meal with these provisions for the foreign prisoners. That certainly gave daily focus to our home.

Sunday November 8th. Dad was allowed to return to the mission from 6:00 to 11:30 am during which time he led the Sunday morning service. Then accompanied by his four guards he walked back to prison.

Monday November 9th. In the morning the Greek merchants sent more food including a sac of flour. At 5:00 pm the rebel captain drove up in “his” Land Rover pick up. He came along side Dad who was strolling by himself around the jail for some exercise in the late afternoon, he commanded him to jump in the back. Dad was driven back up to the mission and told to stay here, he would now be under house arrest instead of in jail. He was ordered to not try and run away. Once the captain left there was great rejoicing, many of the Christians living with us on the mission station had the night before spent time praying for Dad’s release – here was a direct answer to their prayers. No other explanation was given, the other foreign male prisoners continued at the prison; Dad was the only foreign man not in prison. The faith of Christians was strengthened that day.

Tuesday November 10th. One of the Catholic priests comes over to discuss ongoing help with feeding the foreign prisoners. His concern now that Dad was out of the prison was whether Mom could con-tinue with food preparation. Mom was able to con-tinue with one meal per day, so the Catholic mis-sion brought over more supplies from their mission station. Later in the week a priest along with a Greek merchant delivered half a cow.

Wednesday November 11th. Rebel soldiers come up to ask for a soccer ball.

Friday November 13th at 2:00 pm four rebel soldiers come and sat at the back of our house for an hour or so. That was a big scare. Were they plotting something? Might they take us hostage and head into the forest? Why were they there? They eventually left.

Saturday November 14th. Someone comes by with update letters from the Tucker family (AOG missionaries in Isiro). John Tucker had been my roommate at boarding school the previous year. We often stopped at their place when visiting the provincial capital two hours away.

Sunday 15th – rain stops church attendance. A chief is arrest-ed.

Monday 16th – the chief is taken home to look for his son and to get money; a Greek merchant sends a sac of flour, rice, beans and vegetables.

Monday 17th – a rebel soldier comes up to the mission to see if we had an extra wick for his fridge.

Wednesday 18th – baking for prisoners

Thursday 19th – day of prayer at the mission

Friday 20th – a rebel soldier comes to pay off a loan; more baking.

Sunday 22nd – medium church attendance; rebels don’t attend due to visiting rebel dignitary (“D____ man comes to wash and strengthen them. C___comes as well”).

Monday 23rd. Baking and preparing food. Mercenary para-troopers land in Kisangani (Stanleyville). During this event the city is captured by mercenaries and evacuations of for-eigners occurs. However a number of expatriates are killed before the deliverers arrive; among them missionary Dr. Paul Carlson whose picture later was a TIME magazine front cov-er. During that rescue operation in Kisangani and area nu-merous other missionaries were found dead. Among them was Canadian missionary, Murial Harman, who had been the attending nurse during my birth at the Wamba mission sta-tion. At another mission station eight kilometers out of town Hector McMillan was killed out in the front yard while his six sons and wife huddled inside. These were my school mates at Rethy Academy; I had roomed with Paul one semester.

We had a short wave radio that brought us news on Voice of America and BBC broadcasts. As we tried to understand the unfolding events, we began packing.

Wednesday 25th. The son of a Greek merchant we knew from previous days stopped by for a visit. He receives food, a French Bible and some gospel tracts. Another nearby planta-tion owner sends his turkeys to us for safe keeping.

Thursday 26th. Paratroopers drop out of the morning sky and take the city of Isiro. They quickly round up as many foreign-ers as they can and evacuate them out of the airport. Four rebel solders came to sit on our porch and received morning coffee and bread. Local Christians came by for a church cleaning day. Our suitcases were packed and ready. Then we heard the evening BBC report of the mercenaries parachute drop at Isiro airport. We listened in shock to the detail that my friend John Tucker’s father had been killed. We learned later that he was beaten to death with bottles by the rebels– it took 45 minutes for him to die. We went to our rooms in silence as the shock of this news took its time to sink in. We were the next major town in line. Could this be our fate?

Friday 27th. At 4:00 am we received news that the national army with mercenaries were on their way to our town. There was no more sleep; we were anxious throughout the day. Two rebel soldiers showed up in the afternoon to sit on our porch. We understood this of course as a form of house ar-rest. My mother, gifted with hospitality coming from her Mennonite roots, was quick to serve coffee. Throughout these days rebels would always remember Mrs Brown as a kind and hospitable person as was befitting a Christ follower. She fed expatriate prisoners and rebels alike. We heard that the local chief was killed and the white prisoners beaten. Clearly the rebels were nervous in light of the advancing gov-ernment troops and mercenary superior power and force.

Saturday 28th. One rebel soldier comes to sit and have morn-ing coffee. Later that afternoon the rebels park a truck on the mission by the pastor’s house opposite our house. They leave. This was seen as an ominous sign. A get away vehicle for a group of hostages? Why parked at our place? A surprise knock on the door after dark at 7:00 pm brought a scare to our family. Mom and Dad stayed up most of the night pray-ing that God would remove that truck from our mission sta-tion if it was meant for harm.

Sunday 29th. It was a quiet day. We hear that many of the rebel soldiers have fled town overnight in light of the coming government troops and merce-naries. By noon a chauffer had drive the truck away. The local Christians gathered on our porch that evening. It was a solemn meeting; there was a sense of an impending event; there were goodbyes. They too had been following news events by radio.

Monday 30th. The familiar rebel guard stopped by for morning coffee. When he left, he said, “I’ll see you at 4”. Shortly after lunch while Dad was hav-ing his regular siesta, Dominique, a local Christian, came by to say he was hearing gunfire in the far distance. Soon we hear the shots bursting forth at the road block outside Poko. There was a steadi-ness of machine gun chatter that we hadn’t heard in awhile. This was the sound of superior fire power. This must be the mercenary troops. It continued unabated. We could only imagine what might be happening. As the gunfire continued and seemed to be moving towards the centre of town, we decided to close up our house. There were wooden window shutters and doors, Dad had a 2X6 plank that he propped against the front doors from the inside. It was like we were inside our fort…..waiting…..not knowing what to expect……in some ways expect-ing the worst. Would rebel soldiers make a last ditch attempt to take as hostage before the merce-naries, worse yet, would they try a revenge killing on us as had been done in Isiro on Thursday and Kisangani on Tuesday as the mercenaries landed.

The steady machine gun chatter continued. It seemed to be coming from town centre – the prison we assumed would be the first destination of the rescue team. We feared for their lives. About an hour after it all began, suddenly there was gunfire coming up our road. Our mission station was up a hill about a kilometer from the town centre. Some-one was coming our way……we weren’t sure…..it must be mercenaries……but could it be something else; we were cautious and scared. I was able to peak through holes in the windows. Suddenly a jeep with two white soldiers shooting into the air appeared and drove at great speed directly to our house. “Come out you’re safe!” were the words shouted out in English. This was it, the mercenar-ies, our rescuers were here. We quickly began to open up the front doors. In the action of the mo-ment, Mom’s ankle was injured and bruised with the 2X6 plank. There were handshakes and hugs with these tough looking, well armed soldiers. The English speakers were former Rhodesian and South

African soldiers; now working for hire. There were also Belgians in the group, some of whom had for-merly worked with the colonial power in Congo and knew the lay of the land.

Mother asked if they had time for a drink. Yes, they wanted tea; they had been on the road since morn-ing shooting their way towards our town. They had successfully gotten to the prison and everyone there was safe, now the dozen jeeps they had with them were rounding up foreigners from different loca-tions. They had been assigned the Protestant mis-sion. They had a few moments before we would all be meeting at the town centre for departure.

With two suitcases and some small bags we were on our way to the town centre; Mom and the three youngest hopped onto the back of the jeep, Dad and I got into the pick up. It was an emotional meeting when the now freed prisoner men noticed Mom and Dad arriving. They ran over to greet Dad who had been one of them for a week. But the greatest greet-ing and profuse thanks was for Mom the one who for six weeks had provided them with food every day. They likely would have starved if wasn’t for her. They knew it. They were so appreciative. I was so proud of my mother and this was her moment of glory in a most unlikely place. Jeeps kept moving about and bringing in various foreigners from sur-rounding areas. There was so much news to catch up on in this traumatized group of people, people were excited and talking. There was joy and relief for these who were safe. There was shock in hear-ing that a Portuguese couple was already dead when the jeeps arrived at their home. It was also here that we learned what had been in store for eve-ryone of us that day. That Monday November 30th was to be our last day; the rebel plan was that at 4:00 pm all of the foreigners in Poko were to be rounded up and trucked to Isiro for execution. Yes, that was what the rebel guard had said, “I’ll see you at 4”.

Suddenly there was a burst of gunfire from across the river, nearby. We ran into one of the Post Of-fice building and got under some tables. Bullets rained down on the tin roof. Mercenaries shot back from the sides of our buildings. The fire fight with rebels was soon over.

By mid-afternoon a convoy was forming, we were loaded into the backs of large four wheel drive

Dodge trucks, passengers on benches along the side and luggage in the middle. Jeeps with mercenaries were at the front and at the back of the convey of about a dozen vehicles, some interspersed in between. Each truck had a machine gun pointed out the passenger window. As we began moving through the town on our way to Dingila another town with an airfield about an hour away, I remember our truck suddenly stopping, the white driver jumped out and picked up a lovely German Shepherd dog on a chain and carefully placed him in the back with us. His fate would be better with us, then if left behind. For tactical reasons the mercenaries were moving in a different way out of town than what they had come. As the convoy moved it was the duty of the front jeeps to clear the way for the convoy and so for the first time as a teenager I saw dead bodies lying beside the road; minutes ago they were living, now bleeding they lay dead in the dirt, their life snuffed out. War is cruel.

Two kilometers out of town, the convoy stopped for a few minutes, and then began to move on. Because our truck was near the rear of the convoy we didn’t know what was happening up front; but then it came clear as we crawled by a burning vehicle – the convoy had come upon a rebel vehicle and they threw a grenade into it to disable it, nobody wanted rebels following us – as we passed by it was enflamed. That’s our car, we shouted. Indeed our green Chevrolet that the rebels used was now in flames.

For a few more kilometers there was less gunfire as we snaked slowly along the red dirt road, and then suddenly there were more blasts of machine gun fire as we came to a stop at an intersection. The front jeeps had moved on ahead to what was known to be a rebel roadblock and shot all the unsuspecting rebels before they had a chance to flee into the forest. As we pulled up there were bodies lying around. It was here that I witnessed the decimating of a human body. It was awful. It was shocking. It was not a movie.

One jeep had gone down the side road to find another plantation family; we waited for about half an hour, and then the convoy continued snaking its way toward Dingila.

I was sitting nearest the tailgate in our truck, the

German Shepherd near my feet. There was one jeep behind at that point with two mercenaries. The convoy is moving at about 40 kilometers per hour. On a long straight stretch of road, I suddenly notice a white pick up truck advancing on us, then there is a bend in the road and it is gone. Again it appears, it is gaining, I recognize this to be one of the other rebel vehicles from Poko. The others in our truck begin to notice it and pointing. The men in the jeep see it in their rear view mirror but keep driving normally, it is in their sights, but they don’t want to scare it off yet. The jeep begins to drop back and distance is created between jeep and our truck. It still seems to be gaining on the jeep. There is a bend in the road, we wait for the jeep to appear; it doesn’t. The truck continues creeping along. It seemed a long time, but may have only been minutes. Suddenly the white pick up is now bearing down on us. Everyone in the truck begins to panic, some bang on the cab and call for the driver to stop – we knew there was an armed soldier in the pas-senger seat.

As the truck stops, we saw a white arm begin to wave out the driver’s side of the white pick up. Shortly after, we see the jeep pulling up behind the pick up. The story was that once the jeep had dropped back from the truck, they waited till a bend in the road, then stopped abruptly both jumped out of the jeep and began firing at the pick up which had skidded to a halt and the occupants jumped into the forest. Rather than disabling this rebel vehicle, they brought it along. Everyone breathed a sigh of relief.

The convoy continued to a Catholic mission at Dingila where we were given cots for the night in a large auditorium. There must have been about sixty or so refugees having been collected from various places waiting for flights out to the capital, Kinshasa. Armed guards standing around the buildings created an atmosphere of security. My mother sleepless on her cot during that long night remembers a loud flatulent eruption which was followed by a quick witted sleepless in Dingila refugee calling out “une heure!” (One o’clock).

Tuesday, December 1st. It was a day of waiting, some planes landed, some went, and we waited our turn. The next day a helicopter flew in. We waited some more. For the most part there was a feeling of relief, we weren’t out of the area yet, but we were away from the hot zone.

Thursday, December 2nd (Mom and Dad’s wedding anniversary). We were allowed onto the second plane that day at 2:00 pm. The flight with us for-eign traumatized refugees landed at both Bumba at 3:30 and Lisala at 4:15 before continuing on to the Congo capital Kinshasa landing at 7:00 pm. We were met and taken to a mission guest house where we met several other missionary families and friends. We listened and told evacuation stories well into the night. It was hard to sleep. We felt safe for the first time in nearly three months.

Friday, December 4th. We went to the Mama Yemo hospital in Kinshasa to visit my friend Ken McMil-lan. In the shoot out where his father had been killed, he had sustained a stray bullet in his thigh. He was recuperating well. We shared stories. In the afternoon we went swimming.

Some days later after arrangements had been made we were on a Sabena flight out of Kinshasa to Brussells where we were met by the Australian em-bassy (my father was an Australian citizen and us four children at that time also had Australian pass-ports). In the cold December Brussels I remember being met at the airport with coats. Later embassy people came to our hotel and after seeing our sizes went to buy clothes and essentials for us.

Scribbled across my passport was the word “refugee”.

RWB

Calgary 2009

12 servant issue ninety-five 2015

ALUMNI IN ACTION

I WAS A FIFTEEN-YEAR-OLD MK LIVING WITH MY PARENTS IN A SMALL TOWN IN NORTHEAST CONGO (LATER ZAIRE) WHEN LIFE TOOK A DRASTIC TURN.

The country had gained independence from Belgium in 1960 and leadership changed frequently during the initial years. By mid-1964 a rebel group called Simbas (lions) had formed in opposition to the national government and beatings, killings and im-prisonment were the order of the day with foreigners being particularly at risk. It was a tense and terrible time, especially when we learned of the deaths of fellow missionar-ies and friends. On the very day that our family was scheduled for execution, God intervened and sent mercenary rescuers. Little did I think then that I would spend much of my life back in Africa; for now it was enough just to feel safe.

We returned to Canada where I finished high school and enrolled at Prairie Bible College. Those four years became my season of discipleship, fanning the flame of missions in my heart and broadening my exposure to the work of Prairie grads across Africa. University, marriage to Myra and seminary training followed and by 1979 we were in France

for language study. Ultimately, our missionary career in Africa would span a total of twenty-six years.

In 1991 Myra and I had just returned from a home assignment and were getting settled in the city of Kinshasa. We enrolled our older daughter in first grade at the Ameri-can school and, as days turned to weeks, life began to take on some routines.

By September, however, the military were restless. Salaries had been delayed, gov-ernment accounts were empty, and tensions began to rise. Businesses, stores and even private homes became targets for violent looters. One morning a horde of angry men de-scended on our neighbor’s house, shouting and banging as they dismantled the place and carried everything down the street. We were terrified and wondered if our home would be next. As the yelling reached our front gate, I hid our computer and other valuables in the attic. Just in time, one of our quick-thinking African workers stepped in and we were spared from the tide of destruction. Others were not so fortunate.

Word of an evacuation plan came over the radio network and we gathered at a meeting point. As events unfolded throughout the city, we heard via cell phone and shortwave radio that various governments were arranging special flights to pick up their citizens if people could get across the river to Brazzaville. The following day everyone congregated downtown near the Belgian embassy where French soldiers stood guard as we piled on the back of pickup trucks and made a dash for the ferry. Once across the river we waited for a plane chartered by the Canadian government to arrive at the Brazzaville airport and pick us up. It was a relief to return to family in Alberta, but we were exhausted and frazzled, reeling from the loss of our job and our function, our friends and a part of our identity. All of our belongings were later looted, including my 300-book library. Personal possessions were gone. While these losses didn’t compare to our lives be-ing saved, they were hard to take and it hurt.

CROSSINGTHERIVER

A HORDE OF ANGRY MEN DESCENDED ON OUR NEIGHBOR’S HOUSE, SHOUTING AS THEY DISMANTLED THE PLACE AND CARRIED EVERYTHING DOWN THE STREET.

RON BROWN

servant issue ninety-five 2015 13

Things in Kinshasa continued to deteriorate. Much of the infrastructure broke down after we left and food became scarce. Responding to the shortage, World Relief Canada called on the five largest church agencies in Kinshasa to each provide someone to help administer the distribution of food through the church networks. I was called in as part of the CMA delegation and arrived back in Zaire four months after our evacuation.

I hadn’t been there long when word came that my father had died suddenly of a heart attack. That was an unexpected shock. I would have to leave my assignment early and as we drove through town visiting the church distribution centers, I found myself in tears, hardly able to concentrate on the task at hand. Late that night as my plane lifted off the tarmac, in my state of grief and sadness I whispered, “I’m done with you,

Zaire.” This was the land of my birth. I had raised my young daughters here and spent three terms of a missionary career in this place. The hardships we had endured passed through my mind and I falsely reasoned that the people of Zaire had turned on us, looting our home and invading our space. It felt intrusive and wrong; we were unap-preciated and victimized.

After the evacuation from Kinshasa, a root of bitterness crept into my heart because of my perception of the treatment I received from the Zairian people. My family had been traumatized by a city gone mad, by those who took advantage of a foreigner. If this was the reward for all we had given, I would never come back to these people again. My soul became dark as a curtain and started to close, shutting out those I had once loved. I was a missionary casualty in the making.

Throughout my career I had faced political evacuations, medical emergencies, numer-ous robberies, and the deaths of missionary colleagues. My fellow workers had gone through similar experiences but I noticed that many of them did not quit or return to their home countries. Intrigued by this, I eventually made it the topic of my doctoral research. As a mis-sion administrator by then, I longed to see attrition rates decrease. What enabled some to stay on the front lines even in the face of spiritual and physical attack while others retreated?

Seeking answers, I interviewed missionaries throughout West Africa, finding myself often on the verge of tears as they told me their stories. Armed robbery, rape, carjacking, home invasions, hostage taking--they had suffered so and yet they still had their hand on the plough. I began to analyze the data and discovered some common factors.

Almost all of those interviewed had a strong personal conviction of God’s direction in bringing them to their place of ministry and it gave them a sense of steadfastness and calm-ing comfort in the midst of storm. Others recalled specific times when God had spoken to them through Scripture or a message or premonition that gave them an anchor point when difficult things happened. They knew God as their keeper and understood suffering as a means to help build endurance into their character. Some had a sense of duty that enabled them to put up with hardship or a nature that could bounce back after being stretched. And there were the risk takers: those who ran toward challenge instead of away from it.

On the practical side I found that people moved on more easily when leadership came alongside and help them make good decisions in times of crisis. Finding a new ministry also helped keep them on the field. If the worker doesn’t soon find something to do after a short stabilizing period, they will easily default to giving up. People in limbo need purposeful activity to bridge to the next assignment.

Team relationships were important. An individual surrounded by caring colleagues was able to meet trauma from a position of strength. Larger relational networks that provided things like a safe place to stay, communication with family, home and churches, logistics and pastoral care allowed victims to regain equilibrium and bounce back sooner.

Five years later I found myself once again on a ferry crossing the Congo River from Brazzaville to Kinshasa where I was to teach a course at the Boma Seminary. It wasn’t until we were in the middle of the river that I suddenly realized the significance of this

trip. I was actually returning to Zaire after vowing I never would. What had hap-pened to change my mind? Looking back, I realized that I had been the recipient of those gifts of strength that had allowed me to heal and take up the challenge of Africa once again. A strong mission team had been there for us to lean on and new assignments had rejuvenated us and given hope and direction for the future.

The next few minutes turned out to be a very spiritual experience. My mother gave birth to me in this country that she had adopted in answer to God’s call. My father was the bearer of good news to the people of Zaire during a lifetime of mis-sionary work. My own calling to return as an adult with my family was part of my spiritual journey and I had seen people respond to the preaching of God’s Word.

As the ferry plowed across the river, I began to understand forgiveness. My mis-placed anger really had no human target; I had simply fallen victim to ugly circum-stances that were common to many people during that 1991 Kinshasa upheaval. In fact, I remembered fondly many of my Zairian friends and realized I looked for-ward to being with them again. My mind cleared and I sensed a work of God’s grace as the root of bitterness dislodged and I began to anticipate my ministry week in Zaire. It turned out to be a wonderfully fulfilling experience.

Excerpted from Intersections by Dr. Ronald Brown (PBC’71), missions coach with CMA in Canada and Senior Associate and instructor at the Jaffray Centre for Global Initiatives at Ambrose University. His book is available on www.ronaldbrown.ca

WE HAD BEEN TRAUMATIZED BY A CITY GONE MAD. IF THIS WAS THE REWARD FOR ALL WE HAD GIVEN, I WOULD NEVER COME BACK TO THESE PEOPLE AGAIN.

Ron Brown: “My calling to Zaire was part of my spiritual journey.”

following a sudden, violent rebel takeover. In 1991, 38 Alliance workers had to suddenly depart from their minis-tries in the Democratic Republic of Congo due to political unrest.

In a 2005 study,1 workers who experienced traumatic events during their career in Africa were asked how they could relate to the promise of God’s keeping power. Five themes emerged from their thoughts:

1. THEY STILL BELIEVED IN GOD’S KEEPING POWERThe overwhelming conclusion arising from the data of 35 testimonies was the fact that the promise of Matthew 28:20 is true. “. . . I am with you always, to the very end of the age.” Not one person questioned this promise.

The data yielded the unanimity of a deep sense of the Presence of God in the midst of trauma. Even during a horrific rape, a worker testified of God’s Presence with her. Not once did anyone ask why God had forsaken them; rather, there was strong affirmation of a loving, heavenly Father who cares deeply and walks alongside his beloved children as they go through trials and tribulations.

2. THEY SAW THE BIG PICTURE OF REDEMPTIONGod is at work in the world and is carrying out his global plan of redemption. Political evacuations, at times, serve to move workers to different portions of God’s vineyard. One country’s loss was another country’s gain. God continues to build a redeemed people for himself despite troubling times. Workers were reminded of what God is doing all

DESPITE TROUBLING TIMES

Photo Courtesy Colette BaudaisCivil unrest in Guinea 2007

T he guard knocked on the International Worker’s bedroom window. He informed her that he could hear

the voices of bandits outside the compound walls plotting to scale the wall and break into the house. The worker called her housemate, and they began to pray for God’s protection.

These workers had come to Africa to announce the Good News of the Kingdom. It was obvious these two women had been obedient to the heavenly calling, yet in that time of faithful obedience, they found themselves in great need. After time in prayer, they went back to sleep with peace in their hearts.

The guard knocked on the window again.“They’re gone,” he said.“What did you do to make them go?” queried the worker. He told her that he had walked the perimeter of the wall

reading his New Testament. The worker recalled that she was inside praying at the same time.

“What happened?” she asked.The guard explained that he could hear them saying,

“We need to move on; there are too many men in white robes standing on these walls, we won’t be able to get in.” So they left.

As numerous countries in Africa are perceived to be nations of high security alert, traumatic incidents continue to affect the lives of International Workers.

In 2014, 22 Alliance workers in Guinea were evacuated out of the country due to the Ebola crisis. A decade ago, 77 C&MA workers were evacuated out of Ivory Coast

14 cmAlliance.ca Spring 2015

God’s protection in the midst of traumaBY RON BROWN

over the world and how even an evacuation could play a role within the redemptive plan of God for the nations.

3. THEY BECAME OPEN TO NEW OPPORTUNITIESOne positive outcome in the midst of various traumas was the opportunity to begin a new assignment. One woman said her nature reacted against getting into a rut, so she almost welcomed evacuations, as hard as they are to live through. For her, they opened the door to new and challenging ministry opportunities.

In the past, workers often came to Africa with a career destination involving only one country. Today’s workers often have multiple careers in a number of countries. Among those interviewed, only 10 out of 35 were still in the country where they began their service.

The positive side of this kind of transition is that there is a certain opportunity to start with a “fresh page;” mistakes of the past do not have to be repeated in the next venture. Transition has provided opportunity for lessons learned the hard way to be practised in new situations.

4. THEY FOSTERED STURDY RELATIONSHIPSBecause of the strong evidence that good relationships served as a key factor in sustaining victims through and after trauma, it goes without saying that building, fostering, and nurturing relationships within teams both nationally and regionally is of utmost importance.

Doing things that contribute to the team’s relation-ships had been a high priority for leadership teams who were later affected by trauma. Strategic plans included team-building events, and budgets provided for things like prayer retreats and field forums to ensure that healthy team relationships were functioning well. Data shows that in the day of trouble, workers were sustained by their healthy network of relationships.

5. THEY LIVED IN SCRIPTUREThe workers interviewed were rooted in God’s Word. They easily quoted passages that had provided an anchor for their souls. Others used Scripture to explain their understanding of suffering and how they actually expected trials in this life.

Several mentioned the benefit of memorized verses that they repeated during difficult days. Following his trauma, a worker woke up singing and feeling very close to God. God ministered through Scripture, and his voice was heard.

God provided everything needed to carry on the work of the Kingdom. The data revealed that International Workers on the field experienced the protection of God and proved that he walks with them. Through sturdy relationships and God’s Word, they found strength and nurturing in the journey.

In high security nations, International Workers continue to walk in the confidence of God’s promise: “. . . I am with you always, to the very end of the age” (Matthew 28:20).

Rev. Dr. Ron Brown is a Seamless Link Advisor for the Western Canadian District, a C&MA Missions Coach, instructor in Intercultural Studies at Ambrose University, author and sits on the National Coordination Team for Kairos Canada, ronaldbrown.ca

1 Brown, Ronald. 2005. Self-identified retention factors by Western missionaries in Africa who have experienced traumatic events. D.Min. project. Trinity

International University.

were still in the country where they began their service

ONLY

10 OUT OF

35

Spring 2015 cmAlliance.ca 15

the global vault

Read their stories on our website www.globalvault.ca

Keeping It Real

Canadian Alliance Biography Project

Powerful mini-biographies of real people who have journeyed in

mission in the real world making a real difference for Christ.

44 cmAlliance.ca Spring 2012

One Sunday morning, many years ago, my beloved pastor

got up to speak. My mind filled with grief and dismay when I realized what he was saying—he was resigning.

What would happen to resolve some of the troubling events currently plaguing my church? Who could ever replace this man with his amazing expository gifts?

How would this church ever survive this leadership loss without a tremendous hemorrhage of people?

As things turned out, my beloved pastor went on to extremely fruitful ministry elsewhere. God healed the rifts, and today my church exhibits great spiritual health and vitality.

The fact is that discontinuity in leadership is inevitable in every church. How are we, as followers of Christ, to respond when we face these inevitable but sometimes stressful transitions in leadership?

The one sure way to emerge from these potentially turbulent times is to be informed and inspired by biblical examples of continuity and discontinuity in leadership. As we read Scripture, we can be reminded of one absolute certainty—leaders come and go, but the Kingdom of God continues.

Moses, Samuel, John the Baptist—each of these biblical leaders and many more—experienced the moment when their leadership was discontinued and another leader carried the baton forward in Kingdom continuity.

They each ended their tenure differently, and their followers found themselves in transition as they adjusted their expectations and learned to follow a new leader.

biblical examples to inform and inspire during potentially stressful times of transitional change

by Ron bRown

Kingdom Continuity Leadership Discontinuity

leaDers CoMe anD go but the kingDoM oF goD Continues

Spring 2012 cmAlliance.ca 45

Think of Moses and his followers. Moses had always been there. For a generation, he was the only leader known to his tribe. When he died, his baton was passed to Joshua, a leader whose image must have paled in comparison to that of the giant Moses. It would be easy to imagine the insecurity Moses’ followers could have felt.

Moses had been such a great leader—he had held his rod out over the Red Sea, he hit the rock for water, he brought tablets down from Mount Sinai, twice. Yet, despite all these successes, perhaps some of his followers were always aware that the Promised Land goal had not been achieved.

Moses did things Joshua could never do and Joshua did things Moses had never done. In fact, Joshua even succeeded where Moses had failed—Joshua led the tribe across the Jordan and achieved the Promised Land goal.

Long before that goal was achieved, the children of Israel could easily have thought, “God has so far always spoken through the great leader Moses. Would God speak through another?”

We see early in the book of Joshua that God did choose to speak through another, and tribal loyalty began to shift from Moses to Joshua as people witnessed a confirming miracle—crossing the Jordan took place under the new leader’s direction.

A less amiable baton-passing event happened between Samuel, Saul and David. Each of these men was a compelling leader to be sure. And while there seemed to be an uneasy transition between Samuel and Saul, real hatred existed in Saul and David’s transition. But despite this dysfunction, God’s Kingdom prevailed, and it was the Son of David who became our Messiah.

John the Baptist and Jesus are two leaders who met in transition, but in terms of stature, they stood very different in influence. John the Baptist foretold and baptized while Jesus incarnated the very Gospel John proclaimed.

Expectations were high that Jesus would usher in a new political kingdom, but after three short, impactful ministry years, the continuity of the movement was put into the hands of the Twelve as the physical presence of Jesus was discontinued.

Jesus had closure in mind from the beginning. He prioritized. He didn’t heal every sick person, he didn’t visit every home. What he did was invest heavy allotments of time in the training of the Twelve, his chosen successors, who would carry on the leadership of the movement.

These biblical examples not only illustrate continuity and discontinuity in leadership, but also contain three nuances which deliver timeless counsel to those of us in

leadership and to those of us who follow. First, wilderness experiences often

seem to be part of leadership continuity and even discontinuity. Different leadership purposes can be achieved in the desert. For Jesus, it was the place of a spiritual battle and preparing himself for his final triumph. For Moses, it was first a place of preparation for ministry. Later, for both Joshua and Moses, it was a place of proving God’s faithfulness.

Second, we see that the call to leadership comes while these men were involved in the natural course of their occupations—Joshua as military leader, David as shepherd, Jesus as carpenter and some disciples as fishermen. Could this fact serve to remind us to place an equal value on the origins of all our

leaders? Should not affirmation be our swift response when we see the non-traditional paths some people take to leadership positions?

Third, we note differences in length of leadership. John and Jesus have brief, high-impact ministries and then face discontinuity. Moses, Joshua, David, and most disciples served until old age. Although we rightly celebrate productive longevity in Christian leadership, let us value no less the leaders who faithfully serve for shorter periods of time.

Today’s church faces continuity/discontinuity on a regular basis. Pastors and leaders come and go. We have examples of both brief, high-impact and longer-term leadership. Even wilderness or desert experiences can be seen to have a purpose and place in ministry and leadership formation. The Bible also shows God’s sovereignty in calling leaders from non-traditional career paths.

In the light of Scripture’s examples, it is abundantly clear that God’s Kingdom continues to come, despite many and varied examples of continuity and discontinuity in church leadership.

In our 32-year history as The Christian and Missionary Alliance in Canada, our Movement has been well-served by three leaders: Melvin Sylvester, Arnold Cook and Franklin Pyles.

As we assemble in Winnipeg, we will participate in another continuity/discontinuity event. One leader’s role will be discontinued as we, the people, guided by God, will hand the leadership baton to another.

As we witness this leadership transition, we joyfully anticipate that the Movement we long to be will continue its transforming work in Canada and around the world.

Dr. Ron Brown, who worked for three decades in Africa with Global Ministries, is a missions coach with The Christian and Missionary Alliance in Canada, based in Calgary

FEatURE

. . . their Followers FounD theMselves in transition as they aDJusteD their expeCtations anD learneD to Follow a new anD DiFFerent leaDer

The View from the Other Side What international workers are saying about receiving short term mission teams

One of the greatest lay movements of recent times is the involvement of the community of faith in

short term missions trips (STM). Some estimate this to be 1.6 million US church members annually travelling

abroad on STMs; the statistic for Canadian church members is certainly equally striking.

As a movement, STMs are predominantly organized around Christian travelers going from highly

resourced countries to places with fewer resources. It is largely a lay movement of voluntary unpaid labor

aimed at meeting perceived human need.

“STM is the mobilization of the church in the power of the Holy Spirit to join in God’s action in the

world. Its purpose is to announce God’s kingdom through brief trips with specific ministerial activities”.

(Priest, 278)

As to benefits of STM, a long term worker in Hong Kong judges that 80% of the STM is about what the

traveler receives and 20% is about what the hosting ministry receives. (Priest, 85) If this is accurate, some

could conclude that STMs are mostly self-serving even though team members go overseas with a very

sincere desire to make their best possible contribution.

While much of STM work still takes a scattered approach with one time visits to far-off places where

someone on the team has a connection, long term value is beginning to be seen when a short term team ties

into a long term team with repeat visits over the long haul. The impact in the host country is enhanced when

a pre-existing relationship with an international worker from the home church is strong.

A group of international workers (IW), recently returned from overseas, met in Calgary to talk about

short term mission best practices. This group came up with several concepts which represent their point of

view. It could be said that theirs, then, is the view from the receiving side, the view from the other side.

A useful STM is one which supports the strategic goals of the host ministry.

When asked what “strategic” looked like, these international workers mentioned helping with

evangelism, participating in the development of lay pastors, involving themselves with children’s outreach

(and thus modeling ministry for the local church), teaching in English camps and helping build key

relationships, reaching out to university students, doing prayer walks, evangelizing, coming as medical

teams to help achieve a field strategic community health goal.

It was viewed as a bonus if there was already a relationship with the international worker, if some

team members spoke the local language, and/or if a church pastor or elder was on the team. And it was

deemed foundational for the team to have a solid prayer base.

A useful STM is a well prepared team.

A well prepared team doesn’t have tourism as a goal; rather team members have a clear vision of

why they are coming. They have developed good communication with the host person or team and

because of good pre-trip communication with the field and upon arrival they have a good understanding of

the exact nature of their role as a team. It is understood to all what are STM team responsibilities and

what are field team responsibilities. STMs do not presume on the host.

A well prepared team has adequate orientation. They have done their homework in learning about

the host country and they have begun to pray for the target population or unreached people group they

will be visiting. They will also have developed some cultural intelligence (Livermore). They trust the host

team to make final decisions as to what their contribution will look like. IWs in creative access countries,

particularly, need to determine what the team’s contribution will look like on the ground; having the STM

team decide the agenda simply doesn’t work in most cases because of the sensitive nature of some of

these ministry locations.

Additionally, they will have done the work of bonding as a team and dealing with relational issues as they

spent time together in prayer and other bonding activity before traveling. A useful team is one that is able

to take care of itself. It takes time on arrival for field orientation and cultural sensitivity training. It was

noted that good teams have an authority structure and everyone is clear on who is the team lead person.

A useful STM does adequate fund raising. They not only calculate their personal costs but are

cognizant of field and hosting costs. They come with extra funds for field emergencies. Some have

suggested the appropriateness of including a 10% line item in all STM budgets which would go to a field

approved special project or to the Global Advance Fund to support the local IWs and the long term

mission.

3. Right timing, right size, right capacity, right duration.

International workers appreciate having input into the

calendaring of the team. In the cycle of team life on the field, there

are good, better and best times to receive visitors. It can be awkward

if a church writes and says, hey, we are bringing a group to your field

the second week of February. The view from the other side is that it

works better for a church to be in contact ahead of time to say they

are planning an STM and would like to know a good time to come.

Instead of the church deciding on numbers, “We are bringing

11 people,” the IWs would prefer being asked the preferred size of a given team. This is often a question of

capacity dictated by field transportation and lodging and, in some cases, security concerns because of how

large groups of foreigners can attract attention which may or may not be desirable depending on the area.

Thirdly, IWs like it when churches ask in advance for input on what field needs exist so that the

capacity and gifting of the STM better matches hosting team needs.

While normally trip durations are determined by the available time of the STM participants and

usually fall in the one to two week timeframes, IWs expressed that they have also had positive experiences

when one or two people stayed for longer periods as in a month or three months to fill a certain need. This

type of STM should not be discounted. An example would be an IT person who could spend time going

from worker to worker to help with computer training and upgrading.

Short term mission trips are a great and effective way of expanding the kingdom. Church groups

can all enhance the effectiveness of their trips by giving heed to the view from the other side, the

receiving side.

Further help:

Livermore, David. Serving with Eyes wide open: doing short-term missions with cultural intelligence. Baker Books, 2006.

Priest, Robert, ed. Effective Engagement in Short-Term Missions: Doing it Right! William Carey Li-brary, 2008.

The Guide to Best Practices in Short Term Missions. Evangelical Fellowship of Canada, 2009.

This article was written by Ron Brown for the fall 2009 issue of alliance.ca

UNDER THE RADAR A look at our work in creative access countries…

Robert Morrison was the first Protestant missionary to enter China in 1807. His prayer had been that “God would station him in that part of the field where the difficulties are the greatest, and to all human appearance the most insurmountable.” He persevered for twenty-five years in China seeing fewer than a dozen converts.

It has been said most of the easy places have been reached with the gospel. Generations of missionaries before us went to countries where there were “fields ready to be harvested” and the large national church bodies of the Alliance World Fellowship are today a testimony to the gospel taking root in a variety of cultures and contexts from Peru (203 churches), to Cote d’Ivoire (1584 churches), to the Philippines (2825 churches). The lifetime perseverance of Canadian Alliance International Workers, some now retired, but still living among us includes names such as Ruth Stanley, Clem Dreger, Adina Chapman, Fred Roth, Eugene and Muriel Kelly…..

So if the easier places have been reached and responsive peoples have been transformed by Christ and brought into the kingdom, the task now, in keeping with our Lord’s mandate to us in the Great Commission (Matthew 28:19,20), is to go to the harder places.

The Christian and Missionary Alliance in Canada is currently up against some of what Robert Morrison faced two hundred years ago – ‘where difficulties are the greatest and to all human appearance the most insurmountable’.

Morrison’s biographer tells of how the officials of the East India Company in Canton where he landed were not enamored with this English missionary. Evangelistic outreach of any kind was prohibited. Morrison had to think creatively to make the best of a frustrating situation. He was able to secure language tutors and began compiling a dictionary and secretly translating the Bible. The story goes that the East India Company officials were so impressed with his dictionary that they offered him a job as a translator. This then gave him legitimacy with the company, provided for some of his financial needs, and allowed him to carry on “under the radar” his kingdom agenda.

1 Tucker, Ruth. From Jerusalem to Irian Jaya. Zondervan 1983, p. 178. 2 www.awf.nu 3 Ibid p. 179

Today the international work force is faced with many similar situations and contexts as those Morrison faced. A growing proportion (39%), 89 out of 227, of Canadian Alliance workers have been sent to places where they are not welcome, where officials and populations of one kind or another prohibit open evangelistic outreach or church planting activity.

Like Morrison these workers must secure employment which provides legitimacy and through which they can with integrity make a significant and meaningful contribution to the host society. Today these activities include relief and development work in areas where disasters occur, where developing countries need help. It includes the educational arena where workers with western expertise make a contribution teaching English as a second language, teaching computer skills, or other domains which a needs research survey would identify for a particular context. It includes businesses which provide services in the local market place and at the same time provide employment for local people so they can sustain their families and begin moving out of the cycle of poverty.

In today’s mission vocabulary we refer to these as Creative Access Countries (CAC), meaning you can’t go and work there on a missionary or religious visa to plant a church. Rather, you must find a creative and legitimate visa platform which allows you, like Morrison, to be there as salt and light in society. This type of role is not unlike that of many Christ followers across Canada who are salt and light in their places of work. They have a dual agenda - first to achieve their employer’s position description and then, second - to fulfill the kingdom agenda of being Christ’s presence in that place. The same is true of Christian university students whether in Canada or in a Creative Access Country. Interestingly, a student visa is a legitimate means of entry to most countries.

In all of these situations the International Worker finds legitimacy in an environment often hostile to the gospel. Yet it is in these hostile settings that the universal cry of the human heart is also for love, for hope, and for meaningful relationships. Often the International Worker becomes the hands and feet of Jesus in the context of relationship by mirroring the One who is the Way, the Truth, and the Life.

The International Worker under the radar easily identifies with Francis of Assisi who is oft quoted as saying, “Preach the Gospel at all times and when necessary use words.”

So why do we as a church agency need to operate, as it were, under the radar. The reason is simple; if the International Worker in the Creative Access Country is seen to be a missionary he is expelled from the country and his visa is revoked. People in those countries would lose the eternal benefits of biblical salt and light by losing the opportunity to witness the good news through the relationship and words of a sent one.

The difficult hurdles of this lifestyle are multiple.

1. Identity is an issue. Who do people say that I am? Who do I say that I am? How do I represent myself in another country? And how in Canada? How do I explain to colleagues there what I do when I come back to Canada for a year?

2. Some workers fall into the trap of dichotomizing themselves, saying things like, “I spend so much time in my business, that I really don’t have much time to move forward the kingdom agenda”. There is tension if they see their visa platform as just a means to an end rather than looking at their life as others do, more holistically.

3. Loneliness is a factor as workers in a CAC usually don’t work in large teams because this creates a higher profile than might be wise in their situation. It would draw attention to a large group of expatriates and raise questions.

4. Raising children in a CAC poses unique identity problems. Children learn that we are expatriate or international workers in this country, we don’t call ourselves missionaries; yet when we are back in Canada visiting churches people refer to us as missionaries. Parents need wisdom steering through these difficult topics. How should children of workers in CAC coun-tries be educated? Attending a school for missionary children poses obvious problems. Should they be left in Canada? Should they be home-schooled? Should they attend an International School or a non-English local school?

5. Another difficult issue is that of communication. If we as CMA-Canada send workers under the radar it may mean that we in the local church won’t know which country they are in; they may only be identified with one of the S regions. We will not have an address or email contact for them. For their safety, they may be out of regular communication with us even though the right to communication is a given in our Canadian society. In our Google age we may not use their full names to identify them even in our family of churches. This can be very frustrating to church members who want to connect with, give to, and pray for a specific name. Since any official in a hostile environment could someday Google a worker’s name, this kind of risk could mean the end of an assignment where relationships have just begun to develop. For these security reasons, therefore, rarely are the last names of workers in a CAC used in church com-munications.

Realizing these complications are a necessary component of building on the good fruitful work of now re-tired Canadian Alliance missionaries, how should we in our generation then live with these realities?

First, we continue long obedience in the same direction – “The Lord isn’t really being slow about His promise to return, as some people think. No, he is being patient for your sake. He does not want anyone to perish, so he is giving more time for everyone to repent.” (2 Peter 3:9 NLT) So we will in ever increasing numbers go to the difficult places, leaving the ninety and nine safely in the fold, but always going the dis-tance to find the last lost sheep.

We will pray faithfully for the International Workers in our cluster regardless of whether we know their names or have frequent communications from them because we know they are under the radar being Christ to lost people in a difficult place.

As leaders in our family of churches we will increasingly identify those amongst us who are gifted with a potential visa platform and nurture them forward to spend a portion of their life under the radar in one of the 4S regions4.

As high school and university students we will increasingly align ourselves for work in a CAC by taking courses and moving into majors that will give us legitimate visa platforms. Some of these studies might best be done outside of North America. We will always be learning other languages.

Because we are committed to the transforming work of Christ in Canada and around the world, we willcontinue to steward significant portions of our income towards the work of our local church and globalmissions (Global Advance Fund).

As parents we will champion careers for our children which will propel them outward to a needy world rather than manipulating them towards our own desires which are often risk-free and comfortably safe. Some of us may again take up the Old Testament ideal that at least one of our children will be dedicated to full time ministry.

To this end we will work, “And the Good News about the Kingdom will be preached throughout the whole world, so that all nations will hear it, and then, finally, the end will come.” (Matt 24:14 NLT)

Ron Brown is the District Missions Coach/Consultant based in the Western Canadian District. He and Myra previously worked a decade on the Global Ministries Leadership Team of CMA-Canada.

4 The 4S venture of Global Ministries includes: Silk Road, Asia Spice, Dessert Sand and Caribbean Sun.

This was published in the Fall 2008 issue of alliance.ca

42 cmAlliance.ca Fall 2013

Can you picture yourself in a group of people, engaging in nine fascinating lessons together and,

when it’s all over, realizing you aren’t the same person you were at the beginning of the study? Kairos is an interactive course designed to educate, inspire and challenge Christians to participate meaningfully in world Christian mission.

Alycia from Calgary explains, “Kairos not only brings back the balance of a ‘blessed to be a blessing’ Christian lifestyle, but also plants and revives a desire to be missionally intentional in reaching the unreached nations of the world.”

The Kairos course appeals to a variety of adult learning styles through prayer for unreached peoples, growth-point peer discussion groups, short lectures and video teaching, and special cross-cultural activities.

Chris, who pastors in Saskatchewan, describes the mission course as, “a simple and practical way to understand, be challenged and integrate the Great Commission into each believer’s life.”

Kairos, borne out of the well-known Perspectives on the World Christian Movement course, was compiled in the Philippines by Living Springs International to help engage the Filipino church in world Christian mission. Since 1994, thousands of Filipinos have participated in Kairos. The Philippines now ranks as one of the top

missionary-sending countries in the world. Kairos, in the meantime, has spread to 40 other

countries and in 2013, it reached Canada. Alliance Seamless Link Advisor, Tim Mackenzie,

recently completed the Kairos course. “I’ve come to a distinct ‘bend in the road’ in my mindset. I’ve been spending too much time concerned with things that don’t matter much, and far too little time engaged in what

will last for eternity, but now I’m seeing things and people through a different lens.”

Dr. Ray Downey says, “The Kairos course was a game-changer for me. I must confess that as a ‘been-there, done-that’ retired International Worker,

I was quite content to let a younger generation carry on with God’s mission in the world. Taking the course re-ignited my passion for personal involvement in seeing God’s rule triumph among all people groups on the earth.”

Dr. Ron Brown is Seamless Link Advisor for the Western Canadian District and a missions coach based in Calgary. He is on both the Perspectives Canada and Kairos Canada Facilitation Teams. For more information visit: www.kairoscourse.ca

RANIMEZ VOTRE PASSION POUR LA MISSION

Kairos est un cours extraordinaire qui inspire, instruit et challenge du début à la fin. L’approche variée et dynamique utilisée réussit à nous communiquer une passion pour la mission et pour toutes les nations. Les enseignements élargissent 

considérablement notre vision du monde en nous faisant comprendre le cœur de Dieu pour tous les groupes ethniques. Et enfin, nous ne sortons pas de là sans avoir été mis au défi de faire plus et mieux en lien avec cette priorité divine. C’est

une formation révélatrice qui non seulement équipe et enflamme le participant, mais qui a aussi le potentiel de même ranimer le zèle d’une église entière!

– Sonny Perron

THE KAIROS COURSE WAS A GAME-CHANGER FOR ME

Understanding God’s Heart for MissionsAn exciting interactive course that looks at our world from his perspective

FEATURE

BY RON BROWN

Fall 2010 cmAlliance.ca 35

FEATURE

It was 9:45 Sunday morning and I was on my way to the pastor’s office. As a high school senior, this

felt somewhat akin to heading to the principal’s office. Questions abounded—What would this conversation be about? Had I done anything recently that merited this meeting?

I later learned that Pastor Melvin Sylvester made it an annual practice to have a serious conversation with each of his church’s high school seniors to talk about their future. His intended take-away from that session was that each senior would have Christian vocation on his or her mind, along with all the other career options they had in front of them.

That session with the pastor, the shepherd of souls, served to make space for the questions—Might God want me in full-time Christian ministry? And if he does, how should I best prepare?

So there I was—17 years old, in the pastor’s office, having him look me in the eye and ask me serious and pointed questions. My answers would determine how I would spend the rest of my life.

Various events had led up to that meeting in Mel Sylvester’s office. Sylvester, himself, had been shaped for the ministry by significant input from influential people in his life. His mother, who was raised in The Salvation

Army in Calgary, had birthed two daughters. She then prayed to her heavenly Father in the words of Hannah, “If you give me a son, I’ll covenant to raise him as best I can, to be your servant.”

Sylvester had not known that story and we can only imagine his great surprise when, many years later, he heard his mother, visiting him in the very first church he pastored, tell this story to a Sunday school class.

Some years after his mother’s prayer, one of the early church planters of the Alliance in Western Canada, a woman named Mavis Anderson, had noticed young Sylvester in the church at Beaverlodge, Alberta. One day when Anderson ran into him at a youth rally, she said, “Melvin, you need to go to our Alliance School in Regina (Western Canadian Bible Institute). I believe God has great plans for you and it needs to start with Bible school.” Two years later he enrolled. (Forgotten Voices: Women in Ministry in The Christian and Missionary Alliance in Canada, by Barbara Howe.)

Mel Sylvester had also been impacted by Gerald McGarvey, a young missionary candidate doing home service in Beaverlodge, who would encourage him and friend, Neill Foster, to always speak to students. McGarvey said, “Covet students for the Lord and for the ministry.”

NurtureInsights into how you can change a young person’s life forever

by Ron bRown

the Call

36 cmAlliance.ca Fall 2010

number of elders and Pastor Gordon Fowler spoke with her in the lobby of Foothills saying, “What are you going to do with your life? We’ve been watching you and want to affirm your giftedness. If you want to go to seminary, we’ll help with the finances.”

Charter recalls, “I remember going out to my car that morning and thinking I’d explode—these men thought I had gifts for ministry! I began, immediately, to look into CTC (as it was then) in Regina.” Dr. Charter has gone on to hold a variety of ministry positions in Eastern Europe and North America.

In Myra Brown’s baby book, her mother wrote, “We gave Myra to God before she was born and we pray she will be a missionary.” Brown grew up with this sense of destiny; she never considered anything else. Her time in Africa with Global Ministries spanned nearly 30 years.

While we are hard-pressed to find a ‘missionary’ call defined in Scripture, there is sufficient narrative in both Testaments to show a pattern of God leading women and men into a life of Kingdom service—part-time for some, full-time for others. Mission history, including that of our Alliance family, is also replete with examples of God’s leading individuals, young and old, into Christian vocation.

As we move beyond Antalya, this is clearly the time to move with renewed intention, to nurture the call of God in our family of churches and in the networks where God has placed us. We need to recognize the gifting of God in the next generation and be much more alert to the nudging of God’s Spirit to speak to those in our church who should be considering Christian vocation, those who should begin preparing for Kingdom service.

While we understand the teaching of the priesthood of all believers, we also know that it seemed good to the Antioch church leaders and the Holy Spirit to set aside two individuals for special vocational ministry. It is clear from Scripture that God’s plan is for some to become pastors, International Workers or evangelists.

Are there young people in your network who could benefit from your influence? Call them aside, look them in the eye, and say with integrity, “I see great potential in you. Have you considered training to become a pastor or International Worker?”

I’m so grateful that 43 years ago my pastor, Mel Sylvester, was nudged by God to set the missional trajectory for my life.

Dr. Ron Brown, who worked for three decades in Africa with Global Ministries, is a missions coach with The Christian and Missionary Alliance in Canada, based in Calgary

The influence of his mother, the encouragement of Anderson and the challenge by McGarvey shaped Mel Sylvester, but there were other notable influences in his life who mentored him along these same lines.

There was Rev. Lowell Young who came one time for a week of meetings when Sylvester was pastoring in Swift Current, Saskatchewan. Young’s philosophy was to begin recruiting full-time workers in churches and to meet with Grade 12 students and

challenge them to Christian vocations. He saw great value in being able to say, with integrity,

“I see potential in you,” and then challenge them to prepare for ministry. Lowell Young felt that affirming youth was huge. It was the pastor who should be proactive in this way.

Sylvester remembers an old quote from the Alliance Witness (now alife): “Missionaries are made at home.” This truth motivated him and his wife Marion to encourage each of their children to know God’s will for their lives. There was never pressure to enter the ministry but there was always encouragement to know and follow God’s will for each of them.

Not surprisingly, Sylvester made the affirmation of students a part of his ministry. One day, this decision

to affirm caused him to have a coffee with Ben Elliott, a college freshman. He said to Ben, “I feel prompted

to tell you that you seriously need to consider vocational ministry.” (Elliott and his wife are currently International Workers in Indonesia.)

Others besides Mel Sylvester have had this ministry of affirmation to young people in their worlds. In 1977, Miriam Charter, a French teacher in the Calgary public system, was deeply involved in the ministries of Foothills Alliance. One Sunday morning, after the service, a

We need to recognIze the gIftIng of god In the next generatIon

What are you goIng to do WIth your lIfe?

Open Letter to Candidates Ron Brown

Dear Missionary Candidate,

Wow! You’re actually nearing your departure date after all these years of preparation. That proba-

bly feels pretty good. But you’d be less than human if you didn’t wonder from time to time just what your

missionary career is going to look like.

You’re probably uncomfortably aware that the world is a lot less stable than it was even a decade

ago. And unfortunately, missionaries you know yourself have experienced some pretty awful stuff – rob-

beries, political evacuations and even some serious medical problems.

Do you ever wonder if you’re going “to make it?” Do you ever think to yourself, “Am I going to end

up coming back home with the label “missionary drop-out” pasted on my forehead?

Well, I have some good news for you. Research is suggesting that if you have certain ducks lined up,

you could prove to be a very resilient missionary and could well be poised for a long and productive ministry

despite hard things you’ll inevitably face along the way.

And what are those factors that enhance resiliency in missionaries? Well, here they are, ten of them:

1. HEAR GOD’S CALL. You need to know that you are supposed to be in Germany, Venezuela, Senegal

or Malaysia. One missionary said, “Don’t step on an airplane till you know that you know this is right—it

is God’s call.” The reason this needs to be strong is for the days and times when questioning comes and

things go terribly wrong and you need something to go back to which serves as an anchor for your soul.

2. SETTLE FAMILY ISSUES. Missionary trauma survivors who had been surveyed said one must settle

the issue of bringing children to the field. One remarks that God did not just call us but he calls our chil-

dren also. Another said, “Give children back to God and dedicate them.” Another said, “Did God give me

these children, am I prepared to sacrifice them, can I trust Him with them, do I choose to trust Him on this

missionary pathway?” A mother said she was glad she brought her family to Africa to grow up as TCKs,

learning other cultures and languages; for them to learn that the American way is not the only way. She

spoke of the many advantages of growing up in a second culture.

3. SEE GOD AT WORK. The respondents continue in Africa because they see God working in amaz-

ing ways. They said it is a thrill to see people coming from darkness to light in the midst of chaotic

conditions.

4. HAVE A DEVELOPED THEOLOGY OF RISK AND SUFFERING. Those who came to Asia or Africa

with a western cultural worldview of suffering were shocked into reality when their first trauma happened.

Those who had at home already developed a Biblical theology of suffering rebounded better from trauma.

Those Biblical foundations were solidified as they experienced various traumas. New candidates also must be

willing to suffer and to sacrifice. There even needs to be a willingness to die, said one man, who had just bur-

ied a colleague. Having experienced the trauma of rape, a young woman said, “Do you know that He won’t

let anything happen to you that you can’t handle?” During her horrible ordeal, she spoke of an “incredible

sense of God’s presence.” This woman says she has a sense of identity with women of war as she contin-

ues to minister effectively in a war torn country.

5. BE PREPARED TO LEARN. “God will be with you, you will go through fire, you will experience God in

ways you never will in the homeland; it is a privilege” said one person. Trauma victims speak of spiritual

growth spurts as they find God in the midst of trauma. Their desire is to grow close to God and in living out

life on the field those opportunities have often come through periods of suffering.

6. HAVE AN OPEN HAND. A twenty-five year veteran who has seen his share of traumas says, “Hold

things lightly in an open hand including possessions, spouse and children.” He suggests that all that we

have is really a gift from God. We have the privilege of stewarding His gifts for a time.

7. HAVE FIELD MENTORS. God has promised in Matthew 28:20b to be with us. For many that prom-

ise came true through experienced missionaries who walked with new recruits during periods of adjust-

ments as well as through times of comfort following their first traumas. Good onsite mentors contribute

to longevity.

8. HAVE GOOD SUPPORT STRUCTURES. Those who were resilient after trauma had three things: a

good prayer support base, good team support and good logistical support. One person advised, “Join an

organization that can provide these three.”

9. SETTLE THE FEAR FACTOR. One survivor said people need to understand the underlying issue of

fear. Is it a safety issue or a theological issue? Safety is not so much geography, but knowing you are

where God wants you to be. One person was more straightforward in saying that part of the missionary

calling is that bad things will happen, you will get robbed, you will get sick. The consensus is you will

experience trauma. The advice seems to be, face the fear, count the cost before coming.

10. FIND THE COMMITMENT FACTOR. One referred to Luke 9:23 “Then he said to them all: ‘If any-

one would come after me, he must deny himself and take up his cross daily and follow me’” (NIV).

Those surviving trauma had huge commitments: to God, to the ministry, to their projects, to the relation-

ships that had been established locally. They refused to be driven out of town by difficult things that

came into their lives. Like soldiers in an army, they had a sense of duty to stick with the program, and

they were obedient to their orders until new orders were given. Their love of God and a sense of duty

were high.

So, there you have them, ten factors which contribute to resiliency in missionaries. Do you think

you already have some of these? Can you see yourself going after some of these things once you’re on-site

living out your apostolic calling?

These factors aren’t just some kind of self-help routine, are they? No, they are all rooted in God’s

Word and His unchanging character. And maybe the one verse that sums up most of this is found, significant-

ly, in the last half of the Great Commission,

“I’ll be with you as you do this, day after day after day, right up to the end of the age” (Matthew 28:20b, The

Message).

Cheering you on,

Your colleagues on the front lines.

This was published in the October 2006 issue of Evangelical Missions Quarterly.

MY TOP 10 MISSION BOOKS

These authors and their books gave me a solid foundation.

BIBLICAL THEOLOGY

1. Peters, George. A Biblical Theology of Missions. Baker, 1976. Peters’ book was one of the first I read to

help build the foundation for my life in missions. This professor early in his life had taught at the Herbert

Bible School in Saskatchewan where my mother studied before going to Africa.

HISTORY OF MISSION

2. Latourette, Kenneth Scott. A History of Christianity. Harper and Row, 1975. This was my CTS text for

my mission history studies.

3. Tucker, Ruth. From Jerusalem to Irian Jaya. Zondervan, 1983. I love reading biography. Tucker’s book

was a wonderful way to present missionary history.

CULTURAL ANTHROPOLOGY

4. Wallace, Anthony. Religion – An Anthropological View. Random House, 1966. This is one subject I

have enjoyed studying and teaching. This text introduced me to cultural understanding.

5. Mayers, Martin. Christianity Confronts Culture. Zondervan, 1974. This text from my master’s course in

Regina taught me the key to relationships to be trust and building bridges of trust cross-culturally.

6. Hiebert, Paul. Cultural Anthropology, 1976; Case Studies in Missions, 1987; Anthropological Reflec-

tions on Missiological Issues, 1994; Incarnational Ministry, 1995; Understanding Folk Religion; 1999;

Transforming Worldviews, 2008. I was privileged to take two doctoral courses from Dr Hiebert. So any-

thing written by this MK from India where he later served is top drawer for me.

MISSION STRATEGY

7. Allen, Roland. Missionary Methods: St Paul’s or Ours, 1962.

8. Love, Rick. Muslims, Magic and the Kingdom of God. William Carey Library, 2000. I brought Dr

Love to Guinea for a course on folk Islam. His doctoral work in this book explains so well the context for

much of today’s missionary work.

9. Muller, Roland. The Messenger, The Message, The Community: Three Critical Issues for the Cross-

Cultural Church-Planter, 2006.

10. Hay, Rob ed. Worth Keeping. William Carey Library, 2007. This book deals with the issue of best

practices in member care. I have a chapter from my doctoral project in here.

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