One of the great risks missionaries take is to walk blindly into another culture, among Christians who for the most part are too charitable to tell us what we really are like.
A study on the distinctives of how Muslim priests and Christian missionaries are perceived in society.
The first big question we face when we some to the subject of Melanesian millenarian movements is to know what terminology we should use in designating such movements.
The square pegs are missionaries and the round holes are the positions into which they are being forced.
On April 7, 1981 eight foreign mission agencies met in Chicago under the auspices of the Evangelical Council for Financial Accountability.
“Salamat datang.” These were the first Indonesian words we heard as we set our feet on Indonesian soil in January, 1970. “Happy welcome” came the ready translation of our missionary colleagues.
What do we mean when we speak of the “churches” in North Africa and elsewhere on the mission fields of the world?
By and large, if you’re a missionary motivator, you can take one of two routes. You can either point to the great progress the church has made in fulfilling the Great Commission, or you can point to the vast multitudes who have yet to hear the name of Christ.
As one follows the debate on the subject of the homogeneous unit principle, one cannot help but wonder if it is more academic than real. That is, are missionaries doing anything differently from what they did 25 to 40 years ago, before the term came into vogue?
Liberation theology is a good example of the tremendous influence exercised by the social sciences on contemporary theological thinking.
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