Times, They Are A-Changing
The biographies of great missionaries are inspiring: Amy Carmichael holding off fanatical religious priests to protect orphans, William Carey packing all his belongings in a coffin, and Adoniram Judson’s 20-months imprisonment for his faith. The sacrifices and hardships were immense. It is hard to imagine what they would have thought of the concept of member care.
“Member care” emerged in the 1970s. As the Christian subculture became influenced by the mental health profession, so too missionaries began to be more honest about their struggles.1 In the 1950s and 1960s, Link Care and Wycliffe set up counseling centers for the purpose of missionary care. Evangelical Mission Quarterly published its first articles on missionary stress and culture shock in the 1960s. The term “member care” was brought into the vernacular in the late 1980s from the business world.2
Some missionaries “thought that we were being unspiritual or weak, and not trusting the Lord enough,” if they needed help.3 But member care professionals are quick to clarify: “It is not about creating a comfortable lifestyle. Nor is it about trusting people instead of trusting the Lord. Rather, it is about developing the resilience and godliness to do our work well.”4
The purpose of member care, instead of being at odds with the traditional view of missionary life of “no reserves, no retreats, no regrets,”5 is one that encourages missionaries to “finish the race well.” Many missionary organizations have begun developing a “theology” of member care. One group writes, “A theology of care reflects the relationship between the members of the Trinity, the care of God for us, and the expectation that we will care for one another.”6
In the past, missionaries often stood alone. The present day model teaches that missionaries need encouragement to function well—not only from their own devotional life, other missionaries, and field administration, but from specialists and sending groups as well. Rather than rigid or structured roles, there should be a fluidity of care that flows from one to the other. This view, rather than encouraging dependency, promotes a proactive approach by offering tools and support so missionaries can take care of themselves emotionally, physically, and spiritually.
The call of missions to “expect great things from God . . . attempt great things for God”7 hasn’t changed much over the years. The difference is that now when things get tough, missionaries no longer need to suffer in silence. And in spite of the fact that member care is sometimes misunderstood, it’s doubtful that even the missionary heroes of past would have any problems with the idea of member care. They might have even welcomed some help themselves. 
1. Kelly O’Donnell, “Global Member Care: Exploring and Celebrating our History, International Journal of Frontier Missions,” 2012, http://membercareassociates.org/wp-content/uploads/2012/07/ODonnell-Global-MC-History-for-India-MC-book-26-Janaury-2012-2.pdf.
2. O’Donnell, Ibid.
3. Kelly O’Donnell, “Some Historical Perspectives on Member Care,” last modified September 2006. http://www.ethne.net/wp-content/uploads/2008/07/ethne-mc-web-historical-perspectives-on-member-care-revised-dec-06.pdf.
4. Kelly O’Donnell, Doing Member Care Well: Perspectives and Practices from Around the World, William Carey Library, 2002, 165.
5. Mrs. Howard Taylor, “No Reserves. No Retreats. No Regrets.” Last updated February 27, 2013. http://home.snu.edu/~hculbert/regret.htm.
6. G. C. Taylor, “A Theological Perspective on Missionary Care,” Enhancing Missionary Vitality, 2002.
7. William Carey Quotes, accessed September 13, 2013. http://christian-quotes.ochristian.com/William-Carey-Quotes.