With the dawn of the new millennium missionaries from all over the globe have set their sights on the sons of Ishmael. Islam is Christianity’s only serious competitor as the fastest growing religion in the world and has drawn the attention of savvy cross-cultural missionaries.
It was July—winter in the African country of Lesotho. My pilot guided the red and white turbocharged Cessna into a valley for an approach to the mountain village of Methalaneng.
In this article George Patterson and Galen Currah address frequently-asked questions about guidelines and dangers related to church reproduction.—Eds.
This article offers some necessary theological and missiological shifts to help facilitate church planting movements.
As I sat down to reflect on my experience as an English as a Foreign Language (EFL) teacher at an overseas Bible institute, I realized that I had something to share concerning one of the important practical realities of theological education in non-English speaking contexts.
Can the World Wide Web be a serious resource for mission theology? Even though theology is not usually thought of as a practical area, it is certainly crucial for our ongoing involvement in the missionary task of the church.
Upon entering the host country, virtually every missionary finds him or herself in a social and historical context that is unfamiliar. How are we to understand the context into which we have come?
The twenty-first century has changed missions and ministry forever. We now live and minister in a global community, often through multiethnic teams. In such a multinational, interconnected world, relationships become central because they ultimately determine results.
Women missionaries have represented the cutting edge of the Western Christian movement in non-Western societies.
Davies discusses five pioneers who had a profound influence on mission thinking and activity years before Carey took up his pen: Jan Amos Comenius, Richard Baxter, Cotton Mather, Jonathan Edwards and Count Zinzendorf.
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