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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.

Since World War II schools for missionaries’ children have sprung up all over the world. There are now at least 100 of them educating thousands of children in 57 countries.

The question of why young people choose a missionary vocation ranks near the top of our concerns.

An authoritative statement concerning China’s policy on religious freedom was published on March first in the Chinese Communist Party’s highest organ, Red Flag. This statement is of vital importance on Christians in China, and also has great significance for all Christians outside China.