I was really in the catbird’s seat last summer, cruising through the majestic Canadian Rockies in a tour bus, admiring the scenery and thanking God for it. Suddenly around the bend we confronted a mountain peak named for the first missionary to Alberta, Robert Rundle.
Walking by faith not only gives glory to God it also adds spice to life as it promotes adventure and character traits so foreign to a world or life without Christ.
But the death of Graham Staines has become a cause celebre in India, forcing a secular, democratic, and yet largely Hindu nation to confront difficult questions about the kind of society it wants to be.
Ruts. They’re predictable. They’re comfortable. And they’re deadly. Combining as they do, peaceful repose with minimal achievement, they have been compared to a grave with the ends kicked out.
Missionaries today can focus their energies on all kinds of needy peoples or special ministries, such as tribal work, urban evangelism, street children, radio work, or Jewish and Muslim evangelism. Left out, however, has been a type of people among whom God’s work of blessing the nations first began—the nomads.
Reasons nomadic peoples have been neglected by Christian missions, and suggestions to help change that.
This article is a response to the article “Biblical Holism and Secular Thought in Christian Development,” by Joel Matthews (July, 1999)
Secular development. At the very heart of the secular concept of human development is the belief in a better future world. The road to material well-being follows either the capitalist or the socialist route. These two basic views, both of which are economic theories, have not been challenged for at least 100 years.
This article is a response to the article “Redefining Holism,” by David J. Hesselgrave (July, 1999).
The word “mission” seems to embrace any and every enterprise sincere Christians undertake.
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