A Second Look: Editorial by EMQ Editor Gary Corwin

One of the most significant developments in the missions enterprise from North America over the last decade has been the emergence of missiomega churches.

A neutral term I have coined, “missiocracy,” means simply the rule or governance of missions.

Much has been said in recent years about “political correctness.” The PC movement asserts that certain ideas and practices are beyond questioning, and anyone who even suggests alternatives risks condemnation for the modern heresies of stupidity, lack of compassion, “insensitivity,” and perhaps even bigotry.

It’s a word I have come to hate—overused and commonly misused. But perched unmistakably over decision making in the mission enterprise are two “paradigms.”

Desire for change in the way we do mission training in North America has been a burr under a lot of saddles for a long time.

History and personal experience remind us powerfully that change is inevitable. Futurists have been telling us for years that change is accelerating at breakneck speed, and that it will continue to do so.

Appreciation for the Western saga is one of several inconsequential things I remember most fondly about my father, along with a love for fishing and a passion for the Brooklyn Dodgers.

This last year has seen a fire in the armory of evangelical theology. Though it looked for a time like an explosion was imminent, the fire was finally brought under control. The issue which ignited the blaze was a joint declaration signed in March, 1994, “Evangelicals and Catholics Together: The Christian Mission in the Third Millennium.”

When This Present Darkness, the first of Frank Peretti’s novels on spiritual warfare, hit the streets in 1986, its reception was phenomenal. It represented an imaginative and entertaining new kind of writing, tackling some of theology’s most high-interest “missing links” through the medium of the novel.