by Nicholas P. Wolterstorff Baker Academic —Reviewed by Jenny Collins, associate professor of missions, Taylor University MANY CHRISTIANS FOCUSED ON the noble work of fighting global injustice are often
Does the move away from the term “mission” diminish the mission of God, at least among those of us for whom English is our primary language? Reflecting on the complexity of the issues, my answer is yes, but perhaps other significant questions should also be considered.
by David Cranston and Ruth Padilla DeBorst, editors Regnum Books International —Reviewed by JR Rozko, director of operations & advancement, Missio Alliance I SPEND MOST OF MY TIME thinking about
Reflecting on Marv Newell’s article, I see two primary causes for the shift in “missions” vocabulary that he describes.
by Craig Ott and J. D. Payne, editors William Carey Library —Reviewed by Patrick Krayer, executive director, Interserve USA AS MISSIONARIES CROSS social, ethnic, and religious boundaries, they encounter
by JR Rozko Marv Newell is certainly on to something in his observations regarding a move away from the word “mission” in certain quarters. It behooves us, however, to
by Doug Priest and Charles Kraft, editors William Carey Library —Reviewed by Kimon Nicolaides, has served as a pastor, military chaplain, missionary, and worked with Vietnamese refugees THIS AUTOBIOGRAPHY
I believe we can look at certain trends and surmise what God might be up to in the next ten years. Historians have suggested that the agendas set within the first two decades of a new century generally carry the gravitas for the remainder of that century.
If handled properly, history provides a picture of both what was done well, and what was not. It also has a way of showing us quite explicitly how God often achieves his purposes without us, and even in spite of us. History is the great revealer and the great adjuster of applied missiology.
In many traditionally “resistant” parts of the world (where we must keep our missionary work discreet), it is indigenous diaspora kingdom workers who are reaching other indigenous diaspora workers who in turn reach out to their “resistant” hosts, and it is they who are returning to their own countries as “reverse migrants.”
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