Global Missions Quotes

We must be global Christians with a global vision because our God is a global God.

To the Jews, Maccabees were heroes. That made me wonder if the Irgun or Stern Gang had been more than terrorists. 

Your mission statement says Galer Street is based on global "connectitude." (You people don't just think outside the box, you think outside the dictionary!)

We must be global Christians with a global vision because we serve a global God.

The black, the white, the brown, the red, the yellow, the hetero, the homo, the trans, the poor, the rich, the literate, the illiterate, the weak, the strong – all are my sisters and brothers. My life is their life. And till the last breath in my body, I shall be serving you all with all the power in my veins. And beyond death, my ideas shall be serving you for eternity.

Many exiles leave the mainstream church and engage in the kinds of things we’ve looked at already: living an authentic life, struggling for global justice, showing compassion, pursuing vocation as a way of doing God’s work. But often they do it alone, imagining that it’s either the conventional church or no church at all.

Dad had turned conservative, but not in the way of the demonologists who sold us out for tenure and crumbs. More like a man who spurns the false talk of revolution for the humbler mission of resurrecting one soul at a time.

I work to make human beings out of human bodies. I work to make conscience out of mindlessness. I work to make Gods out of obedient worshippers.

Factfulness and the Fact-Based Worldview This book is my very last battle in my lifelong mission to fight devastating global ignorance. It is my last attempt to make an impact on the world: to change people’s ways of thinking, calm their irrational fears, and redirect their energies into constructive activities. In my previous battles I armed myself with huge data sets, eye-opening software, an energetic lecturing style, and a Swedish bayonet. It wasn’t enough. But I hope that this book will be.

What if we don't need to sit back and wait for a call to foreign missions? What if the very reason we have breath is because we have been saved for a global mission? And what if anything less than passionate involvement in global mission is actually selling God short by frustrating the very purpose for which he created us?

Your mission statement says Galer Street is based on global “connectitude.” (You people don’t just think outside the box, you think outside the dictionary!)

Mission arises from the heart of God himself, and is communicated from his heart to ours. Mission is the global outreach of the global people of a global God.

Factfulness and the Fact-Based Worldview This book is my very last battle in my lifelong mission to fight devastating global ignorance. It is my last attempt to make an impact on the world: to change people’s ways of thinking, calm their irrational fears, and redirect their energies into constructive activities. In my previous battles I armed myself with huge data sets, eye-opening software, an energetic lecturing style, and a Swedish

She put her brutal wake-up call into action and launched Thrive Global, a corporate and consumer well-being and productivity platform with the mission of changing the way we work and live by ending the collective delusion that burnout is the price we must pay for success.

The "business as usual" agency has a board made up of white, middle-aged or older males working with a "from us to them" attitude. The "business as usual" church supports crosscultural missionaries, but these folks are all the same culture and ethnicity of the majority of the members of the church.

Terrorism has made our world an integrated community in a new and frightening way. Not merely the activities of our neighbors, but those of the inhabitants of the most remote mountain valleys of the farthest-flung countries of our planet, have become our business. We need to extend the reach of the criminal law there and to have the means to bring terrorists to justice without declaring war on an entire country in order to do it. For this we need a sound global system of criminal justice, so justice does not become the victim of national differences of opinion. We also need, though it will be far more difficult to achieve, a sense that we really are one community, that we are people who recognize not only the force of prohibitions against killing each other but also the pull of obligations to assist one another. This may not stop religious fanatics from carrying out suicide missions, but it will help to isolate them and reduce their support.

The religious scholar and Muslim Brotherhood ideologist Sayyid Qutb articulated perhaps the most learned and influential version of this view. In 1964, while imprisoned on charges of participating in a plot to assassinate Egyptian President Nasser, Qutb wrote Milestones, a declaration of war against the existing world order that became a foundational text of modern Islamism. In Qutb’s view, Islam was a universal system offering the only true form of freedom: freedom from governance by other men, man-made doctrines, or “low associations based on race and color, language and country, regional and national interests” (that is, all other modern forms of governance and loyalty and some of the building blocks of Westphalian order). Islam’s modern mission, in Qutb’s view, was to overthrow them all and replace them with what he took to be a literal, eventually global implementation of the Quran. The culmination of this process would be “the achievement of the freedom of man on earth—of all mankind throughout the earth.” This would complete the process begun by the initial wave of Islamic expansion in the seventh and eighth centuries, “which is then to be carried throughout the earth to the whole of mankind, as the object of this religion is all humanity and its sphere of action is the whole earth.” Like all utopian projects, this one would require extreme measures to implement. These Qutb assigned to an ideologically pure vanguard, who would reject the governments and societies prevailing in the region—all of which Qutb branded “unIslamic and illegal”—and seize the initiative in bringing about the new order.

Prayer is the privilege of missional motherhood. Pray for the global church, the church in your country, and the church in your city. Pray for yourself and your family. Pray regularly with other women and don’t cut yourself off from God’s blessing through corporate prayer. We pray because that’s who God made us to be—priests unto him.

O my brave Almighty Human, with the ever-effulgent flow of courage, conscience and compassion, turn yourself into a vivacious humanizer, and start walking with bold footsteps while eliminating racism, terminating misogyny, destroying homophobia and all other primitiveness that have turned humanity into the most inhuman species on earth.

There is a saying in the Middle East that "poverty is the mother of terrorism." And hopelessness is the mother of a lot of violence in the world. If the choice is between going to a great banquet in heaven with seventy virgins versus living a life of unemployment and poverty, some will be willing to blow themselves up to escape this life.

Stephen Prothero's God Is Not One: The Eight Rival Religions That Run the World speaks directly to this issue. A professor at Boston University, Prothero observes that the claim that all religions are fundamentally the same is an insult to all religions, because they have different benchmarks and different goals and different frameworks and different worldviews.

Start releasing the American dream. In The Progress Paradox, Gregg Easterbrook uses parameters like healthcare, options, living space per person and mobility to conclude that we who live middle-class lives in North America or Europe are living a lifestyle that is, materially speaking, "better than 99 percent of all the people who have ever lived in human history." 2 He goes on to show the great paradox of our material wealth. As our lives have grown more comfortable, more affluent and filled with more possessions, "depression in the Western nations has increased ten times."3 Why? Easterbook cites Martin Seligman, past president of the American Psychological Association, who identifies rampant individualism (viewing everything through the "I," which inevitably leads to loneliness) and runaway consumerism (thinking that owning more will make us happy and then being disappointed when it fails to deliver) .4 Like the rich farmer in Luke's parable, excessive individualism and rampant consumerism distracts us from the care of our souls. We enlarge on the outside and shrivel on the inside, and we find ourselves spiritually bankrupt. If any characteristic of North American society might disqualify us from effective involvement in mission in our globalized world, it is the relentless pursuit of the so-called American dream. (I think it affects Canadians too.) The belief that each successive generation will do better economically than the preceding one leads to exaggerated expectations of life and feelings of entitlement. If my worldview dictates that a happy and successful life is my right, I will run away from the sacrifices needed to be a genuine participant in the global mission of God.

Rah speaks prophetically. That is, if we don't learn diversity and racial harmony in our own country, how can we go into the world? To aspiring missionaries he writes, "If you are a white Christian wanting to be a missionary in this day and age, and you have never had a nonwhite mentor, then you will not be a missionary. You will be a colonialist. Instead of taking the gospel message into the world, you will take an Americanized version of the gospel."7

When we encounter hardship, if God doesn't answer our first prayer-and our first prayer is almost always, "God, please take away the pain"-then we can pray: "Okay then, Lord, please use the pain for your purposes. Put me into ministry with others who need to know your comfort." We can pray, "I wish I had a job, but use me this week in the unemployment line"; "I pray for a relief of my loneliness, but use me to reach out to refugees who may be far lonelier than I"; "I'm praying that you will heal this cancer, but if you don't, please use me this week at my chemotherapy treatment.."7

we do not have time to waste. We do not have time to play artificial games in contemporary culture or wage artificial wars in comfortable churches. We have been compelled by a God-centered passion, and we have been created for a global purpose. Every Christian and every church has been called to participate on the front lines of this mission. Together we sacrifice our lives and our churches in death-defying obedience to His commands, confident that one day soon we will gather with a ransomed people from every nation, tribe, and tongue; and we will declare His praises for all of eternity.

Ron Sider rocked the Christian world over thirty years ago with his book Rich Christians in an Age of Hunger. He now challenges Christians to pragmatic ministry to the poor by joining in a covenant he calls the Generous Christian Pledge.' He encourages every Christian to undertake a lifestyle mission for the poor. The pledge reads: "I pledge to open my heart to God's call to care as much about the poor as the Bible does. Daily, to pray for the poor, beginning with the Generous Christians Prayer: "Lord Jesus, teach my heart to share your love with the poor." Weekly, to minister, at least one hour, to a poor person: helping, serving, sharing with and mostly, getting to know someone in need. Monthly, to study, at least one book, article, or film about the plight of the poor and hungry and discuss it with others. Yearly, to retreat, for a few hours before the Scriptures, to meditate on this one question: Is caring for the poor as important in my life as it is in the Bible? and to examine my budget and priorities in light of it, asking God what changes He would like me to make in the use of my time, money, and influence." The cage-rattling statements of Jesus and James demand a response. The Generous Christian Pledge is a great place to start.

But what sort of "national bourgeoisie" was ours, composed of landlords, big wheelers and dealers and speculators, frock-coated politicos and intellectuals of borrowed cultures? Latin America quickly gave birth to bourgeois constitutions well varnished with liberalism, but there was no creative bourgeoisie in the European or U.S. style to accompany them, one which would undertake as its historical mission the development of a strong national capitalism. The bourgeoisies of our countries came into being as mere instruments of international capitalism, liberally oiled cogs in the global mechanism that bled the colonies and semicolonies.

In the New Testament, God's steadfast love and faithfulness are seen, not in an act of deliverance from foreign enemies, but in sending the Son and raising Him from the dead to enact a global rescue mission (Romans 8:3.) Jesus is God's supreme, grand, climactic act of faithfulness. Not only that, but "faithful" also describes Jesus. Paul writes, "We know that a person is justified not by the works of the law but in faith in Jesus Christ" (Galations 2:16...). A better reading is "faithfulness of Jesus Christ" -- which is found in footnotes of many Bibles -- and the two readings couldn't be more different... Paul isn't saying, "You are not justified by your efforts but by your faith." The contrast he's making isn't between two options we have; the contrast is between your efforts and Jesus' faithfulness to you, shown in His obedient death on a Roman cross. Paul is interested in telling readers what Jesus did, Jesus' faithfulness, not what we do. God's grand act of faithfulness is giving His son for our sake. God is all in. Jesus' grand act of faithfulness is going through with it for our sake. Jesus is all in. Now it's our move, which really is the point of all this. Like God the Father and God the Son, we are also called to be faithful. On one level, we are faithful to God when we trust God, but faith (pistis) doesn't stop there. It extends, as we've seen, in faithfulness toward each other, in humility and self-sacrificial love. And here is the real kick in the pants: When we are faithful to each other like this, we are more than simply being nice and kind -- though there's that. Far more important, when we are faithful to each other, we are, at that moment, acting like the faithful God and the faithful Son. Being like God. That's the goal. And we are most like God, not when we are certain we are right about God, or when we tell others how right we are, but when we are acting toward one another like the faithful Father and Son. Humility, love, and kindness are our grand acts of faithfulness and how we show that we are all in.

to begin funding in 2024, India’s National Quantum Mission has allocated a substantial Rs 6000 crores over the next eight years. While this is a significant investment for India, it is the first notable investment into quantum technology in India. In contrast to other nations, India has seen notably much much lower industry investment and investor interest in quantum technology. When it comes to startup funding in this sector, Indian companies have collectively managed to raise less than Rs 50 crores as of December 2023. This sum is minuscule compared to the global quantum computing startup scene, where funding has exceeded this amount by nearly thousand times in the same period.

Complex operations, in which agencies assume complementary roles and operate in close proximity-often with similar missions but conflicting mandates-accentuate these tensions. The tensions are evident in the processes of analyzing complex environments, planning for complex interventions, and implementing complex operations. Many reports and analyses forecast that these complex operations are precisely those that will demand our attention most in the indefinite future. As essayist Barton and O'Connell note, our intelligence and understanding of the root cause of conflict, multiplicity of motivations and grievances, and disposition of actors is often inadequate. Moreover, the problems that complex operations are intended and implemented to address are convoluted, and often inscrutable. They exhibit many if not all the characteristics of "wicked problems," as enumerated by Rittel and Webber in 1973: they defy definitive formulations; any proposed solution or intervention causes the problem to mutate, so there is no second chance at a solution; every situation is unique; each wicked problem can be considered a symptom of another problem. As a result, policy objectives are often compound and ambiguous. The requirements of stability, for example, in Afghanistan today, may conflict with the requirements for democratic governance. Efforts to establish an equitable social contract may well exacerbate inter-communal tensions that can lead to violence. The rule of law, as we understand it, may displace indigenous conflict management and stabilization systems. The law of unintended consequences may indeed be the only law of the land. The complexity of the challenges we face in the current global environment would suggest the obvious benefit of joint analysis - bringing to bear on any given problem the analytic tools of military, diplomatic and development analysts. Instead, efforts to analyze jointly are most often an afterthought, initiated long after a problem has escalated to a level of urgency that negates much of the utility of deliberate planning.

God loves my people and me. God also loves those whom I consider my enemies. Now what do I do? The spirit of truth does not see the world in either-or or binary form. Technologies are not always against nature. Human action and nature’s process are not always at odds with each other. Globalism and localism are not mutually exclusive. Immigrants and citizens do not have to be fearful of the other. Gay and straight are not enemies. Pro-life and pro-choice people are not necessarily adversaries. Men and women are not opposites. Archbishop Desmond Tutu said, “Differences are not intended to separate, to alienate. We are different precisely in order to realize our need of one another.”1 In

Seeing oneself as a prophetic minority does not mean retreat, and it certainly does not mean victim status. It also does not confer faithfulness. Marginalization can strip away from us the besetting sins of a majoritarian viewpoint, but it can bring others as well. We must remember our smallness but also our connectedness to a global, and indeed cosmic, reality. The kingdom of God is vast and tiny, universal and exclusive. Our story is that of a little flock and of an army, awesome with banners. Our legacy is a Christianity of persecution and proliferation, of catacombs and cathedrals. If we see ourselves as only a minority, we will be tempted to isolation. If we see ourselves only as a kingdom, we will be tempted toward triumphalism. We are, instead, a church. We are a minority with a message and a mission.

I remember one worship experience in which we were all singing "Our God Reigns." One of the verses begins, "How lovely on the mountains are the feet of him who brings good news." I was standing next to the only Nepali delegate to the conference. His coworker had been arrested for his faith the day before he was to fly to join us. In his cultural tradition, the man next to me worshiped barefoot (as in God's command to Moses in Exodus 3:5 to take off his sandals, because he was standing on holy ground). As we sang about the feet bringing good news across the mountains, I saw my brother's feet. I thought about the thousands of Hindu villages scattered across mountainous Nepal, and I realized we were singing about his feet: feet that were taking the gospel to places I will never see. I confessed, "Lord, you are doing something in the world I never knew.

Clinton put it later. Yet at the same time “you cannot collapse walls, collapse differences, and spread information without making yourself more vulnerable to forces of destruction.” Clinton believed that America’s mission was to accelerate these trends, not resist them. He sought to lead the country and the world from a period of global “interdependence” to one of more complete worldwide “integration.” Terrorist attacks were a “painful and powerful example of the fact that we live in an interdependent world that is not yet an integrated global community,” he believed. Yet Clinton did not want to build walls. He saw the reactionary forces of terrorism, nationalism, and fundamentalism as inevitable; they were intricately connected to the sources of global progress. They were also doomed. In human history, he asserted with questionable accuracy, “no terrorist campaign has ever succeeded.”31

Centralized planning also presupposes a universal moral agreement that never exists. People can agree on lesser items of importance, but we will never agree on the all-encompassing worldview that central planning needs if it is to reflect the actual will of the people. In fact, the idea of a universal morality is becoming less and less plausible in our increasingly diverse world. Centralized planners think the lack of universal moral agreement is a consequence of people’s ignorance and that they, the planners, know these absolutes. Their belief in such absolutes as centralized planning or social utility combined with the contention that a core group (centralized planning authority or the World Bank) knows these moral absolutes, allows extremist beliefs to be imposed on the people despite the consequences. These policies have proved to be death-dealing, as the recent histories of the Soviet Union, Tanzania, and Ethiopia indicate.

In reality, Jones often seemed ill-disposed toward Israel. Though he had trained with the IDF as a young Marine and, as Supreme Allied Commander in Europe, oversaw the U.S.-Israel military alliance, the State Department mission he headed to the West Bank in 2007 left him questioning Israel’s commitment to peace. He returned convinced that resolving the Israeli-Palestinian conflict would end all other Middle East disputes. “Of all the problems the administration faces globally,” he told the J Street conference, “I would recommend to the president…to solve this one. This is the epicenter.” The notion of “linkage”—all Middle Eastern disputes are tied to that between Israel and Palestinians—became doctrine in the Obama administration and Jones’s belief in it bordered on the religious. As he once confessed to an Israeli audience, “If God had appeared in front of the president and said he could do one thing on the planet it would be the two-state solution.

The medium of engagement between staff engaged in competitive and cooperative interaction to achieve things together is embodied communication. By talking, discussing, taking turns, gesturing and responding to each other, recognising and misrecognising each other, staff in organisations are structuring what they do as themes and narratives of organising arise between them. Staff make sense together in both abstract and particular ways and contribute to organisational narratives about what is going on. They take up more abstract themes of organising, the organisation’s vision, mission and strategy, but can only do so locally, in particular situations with particular others. Organisational activity, then, is always local, no matter how senior are the staff who are working, and it always involves communication. But it is from the many, many local communicative interactions that the global organisational patterning arises, which in turn constrains and informs the local interactions.

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Why hives? Despite unfortunate terms like “queen” and “worker,” hives are actually distributed, nonhierarchical systems. For a swarm of insects, the mission might be “relocate the food source,” which they carry out algorithmically through regurgitated food or pheromone secretions. But there are no managers, no directors, and no assignments from above. Planning, such as there is, is carried out in highly localized fashion by ad hoc teams operating according to their commitment to a mission. When I pressed Green about operating in some sort of organizational anarchy, he replied: “I guess it is anarchy in the sense that there’s no structural chain of command or hierarchy—no ‘government’ of sorts. But it would be a mistake to assume that it’s disordered or without structure. On the contrary, it’s very ordered and there is structure.” The difference in these organizations is how one arrives at order and structure. In traditional firms, it happens by design, that is, through some sort of command-and-control hierarchy. But at firms like Morning Star, groups of individuals create order through social networks built around circumstances and needs. It’s as if the firm had an invisible hand.

I am putting up a signpost, not offering a photograph of what we will find once we get to where the signpost is pointing. I don’t know what musical instruments we shall have to play Bach in God’s new world, though I’m sure Bach’s music will be there. I don’t know how my planting a tree today will relate to the wonderful trees that there will be in God’s recreated world, though I do remember Martin Luther’s words about the proper reaction to knowing the kingdom was coming the next day being to go out and plant a tree. I do not know how the painting an artist paints today in prayer and wisdom will find a place in God’s new world. I don’t know how our work for justice for the poor, for remission of global debts, will reappear in that new world. But I know that God’s new world of justice and joy, of hope for the whole earth, was launched when Jesus came out of the tomb on Easter morning, and I know that he calls his followers to live in him and by the power of his Spirit and so to be new-creation people here and now, bringing signs and symbols of the kingdom to birth on earth as in heaven. The resurrection of Jesus and the gift of the Spirit mean that we are called to bring real and effective signs of God’s renewed creation to birth even in the midst of the present age.

We were brought up in a particular kind of Soviet paganism. Man was almighty, the crown of creation. He had the right to do whatever he pleased with the world. Ivan Michurin’s phrase was much quoted: ‘We cannot wait for the favours of nature; our mission is to take them from her.’ The attempt to inculcate in the people qualities and attributes they did not possess. The dream of global revolution was an aspiration to remake human beings and the world around us. Remake everything! Yes! There’s that renowned Bolshevik slogan: ‘With an iron fist we shall herd the human race into happiness.’ The psychology of a rapist. The materialism of a caveman. Defying history, defying nature. And it’s still going on. One utopia collapses and another comes to take its place. Everyone has suddenly started talking about God. God and the market, in the same breath. Why didn’t they go looking for him in the Gulag, in the dungeons of the Purges in 1937, at the Party meetings in 1948 which set out to smash ‘cosmopolitanism’, under Khrushchev when they were destroying churches? The present-day subtext of Russian God-seeking is evil and deceitful. They bomb the homes of the civilian population in Chechnya, trying to wipe out a small, proud nation, and then stand in a church holding candles. We can do nothing except by the sword. We use the Kalashnikov instead of words. They scrape the charred remains of Russian crews out of tanks in Grozny using shovels and pitchforks, whatever’s left of them. And at the same time, we have the president and his generals praying. Russia watches all that on television.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

Thakur’s findings were not news to Ranbaxy’s top executives. Just ten months earlier, in October 2003, outside auditors started investigating Ranbaxy facilities worldwide. In this case, the audits had been ordered up by Ranbaxy itself. This was a common industry practice: drug companies often hired consultants to audit their facilities as a dry run to see how visible their problems were. If the consultants could find it, they reasoned, then most likely regulators could too. The fact-finding mission by Lachman Consultant Services left Ranbaxy officials under no illusion as to the extent of the company’s failings. At Ranbaxy’s Princeton, New Jersey, facility, auditors found that the company’s Patient Safety Department barely functioned and training was essentially “non-existent.” The staff had no written protocols for investigating patient complaints, which piled up in boxes, uncategorized and unreported. They had no clerical help for basic tasks like mailing out the patients’ samples for testing. “I don’t think there’s the same medicine in this medicine,” was a common refrain from patients. Even when there were investigations, they were so perfunctory and half-hearted that expiration dates were listed as “unknown,” even when they could easily have been found from a product’s lot number. An audit of Ranbaxy’s main U.S. manufacturing plant, Ohm Laboratories in New Jersey, found that the company, though required to report adverse events to the FDA, rarely did so. There was no system to capture patient complaints after hours, and no global medical officer to ensure that any potential negative consequences for patients were being monitored. The consultants from Lachman urged Ranbaxy to address these problems globally. Ranbaxy’s initial reaction to the findings was to question the number of hours, and the resulting invoice, that Lachman had sent for its work.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

Reading the transcript now, a decade later, I’m struck by how calm and cogent I sound. Maybe I’m surprised because the transcript doesn’t register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn’t fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn’t have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn’t like paying higher taxes—especially when it was to prepare for problems that hadn’t happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who’d done Big Oil’s bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they’d be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn’t have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn’t going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster,

The great masses, he wrote in Mein Kampf, “will more easily fall victims to a great lie than to a small one, since they themselves perhaps also lie sometimes in little things, but would certainly still be too much ashamed of too great lies. Thus, such an untruth will not at all enter their heads, and therefore they will be unable to believe in the possibility of the enormous impudence of the most infamous distortion in others.” Hitler’s lies spread misinformation that was favorable to Germany and unfavorable to us and our allies, and sowed dissension among the American public not just about the war effort but about our own basic system of government. His very well-funded propaganda mission in the United States was twofold: to try to keep the United States from getting into World War II, and also to soften us up, to mess with us, to make us less effective as a country, by finding and exploiting what the Germans called “kernels of disturbance” in the United States. The German propaganda operation in America, according to the first U.S. academic study on the topic, identified these kernels of disturbance as “racial controversies, economic inequalities, petty jealousies in public life,” and “differences of opinion which divide political parties and minority groups.” Even the “frustrated ambitions of discarded politicians.” Germany’s agents were tasked with finding these fissures in American society and then prying them further apart, exploiting them to make Americans hate and suspect each other, and maybe even wish for a new kind of country altogether. A partisan, bickering, demoralized America, the Nazis believed, would be incapable of mounting a successful war effort in Europe. It might even soften us up for an eventual takeover. Hitler was counting above all on racism and religious bigotry to carry the day in the United States, and to set the stage for global domination. “The wholesome aversion for the Negroes and the colored races in general, including the Jews, the existence of popular justice [lynching]…scholars who have studied immigration and gained an insight, by means of intelligence tests, into the inequality of the races—all these strains are an assurance that the sound elements of the United States will one day awaken as they have awakened in Germany,” Hitler said.

It’s useful to contrast the missileers’ dysfunctional culture with that of their navy counterparts who work in nuclear submarines. At first glance, the two groups seem roughly similar: Both spend vast amounts of time isolated from the rest of society, both are tasked with memorizing and executing tedious protocols, and both are oriented toward Cold War nuclear deterrence missions whose time has passed. Where they differ, however, is in the density of the belonging cues in their respective environments. Sailors in submarines have close physical proximity, take part in purposeful activity (global patrols that include missions beyond deterrence), and are part of a career pathway that can lead to the highest positions in the navy. Perhaps as a result, the nuclear submarine fleet has thus far mostly avoided the kinds of problems that plague the missileers, and in many cases have developed high-performing cultures.

Peace Sonnet Peace doesn't grow on trees, Nor is it produced in factories. It has been a concept of books, Must it stay that way for centuries! Where argumentation is afoot, The mission becomes a phantom. Where the mind thrives on tradition, Peace is an inconvenience to the norm. Peace is but a myth most foul, An annoying goal that demands a lot. We just prefer our cozy cocoons, Giving up any of it is just plain absurd. But there is a cure to the war disease. Loosen your knots and there'll be peace.

The fact that the United States did not invade Cuba has given Kennedy’s pledge more weight than it deserves. The documents that have been declassified suggest that the prospect of an invasion was “shunned”33 because of its potential cost—the toll in American lives, the risk of a confrontation with the Soviet Union spiraling into global war, the negative impact on the allies and on public opinion worldwide—rather than scruples pursuant to the purported noninvasion pledge. Furthermore, Cuba would soon be overshadowed by Vietnam.

I want to talk about language, form, and changing the world. The question that faces billions of people at this moment, one decade shy of the twenty-first century, is: Can the planet be rescued from the psychopaths? The persistent concern of engaged artists, of cultural workers, in this country and certainly within my community, is, What role can, should, or must the film practitioner, for example, play in producing a desirable vision of the future? And the challenge that the cultural worker faces, myself for example, as a writer and as a media activist, is that the tools of my trade are colonized. The creative imagination has been colonized. The global screen has been colonized. And the audience—readers and viewers—is in bondage to an industry. It has the money, the will, the muscle, and the propaganda machine oiled up to keep us all locked up in a delusional system—as to even what America is. We are taught to believe, for example, that there is an American literature, that there is an American cinema, that there is an American reality. There is no American literature; there are American literatures.

Child of Earth (The Sonnet) Walk, walk, walk ahead, O brave child of earth. Let no fear shackle your feet, Selflessness paves all path. Meditate on unity, Dedicate to inclusion. Educate your soul, Be free from self-absorption. Forget gender, religion and ideology, Abolish all chains of tribalism. Place people at your heart's altar, One dream, one mission – universalism. Shallow and separated we can stay no more. We must break ourselves to let light outpour.

That MMS wasn’t fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn’t have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn’t like paying higher taxes—especially when it was to prepare for problems that hadn’t happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who’d done Big Oil’s bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they’d be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures.

There is a story about a little boy from the cattle-herding Fulani people in West Africa. Like children often do on a trip, he asked his father, “How much longer until we get there?” to which his father answered, “Never. We are nomads.

QYK Brands LLC has built a solid reputation since its inception, combining years of industry expertise with a clear mission to enhance the health and well-being of individuals globally. Founded with a vision to create high-quality, accessible, and innovative products, the company has consistently strived to meet the evolving needs of consumers and businesses alike.

The Israeli social media strategy aimed to involve both domestic and global supporters of its military missions. By doing so, and asking backers to post their own supporting tweets, Face-book posts, or Instagram images, the IDF created a collective mission that other nations could easily mimic by stirring up nationalist fervor online. During Operation Pillar of Defense, the IDF encouraged supporters of Israel to both proudly share when “terrorists” were killed while at the same time reminding a global audience that the Jewish state was a victim. It was a form of mass conscription to the cause through the weaponization of social media.12 This was war as spectacle, and the IDF was spending big to make it happen. The IDF media budget allowed at least 70 officers and 2,000 soldiers to design, process, and disseminate official Israeli propaganda, and almost every social media platform was flooded with IDF content. Today, the IDF Instagram page regularly features pro-gay and pro-feminist messaging alongside its hard-line militaristic iconography.13 On October 1, 2021, the IDF posted across its social media platforms a photo of its headquarters swathed in pink light with this message: “For those who are fighting, for those who have passed, and for those who have survived, the IDF HQ is lit up pink this #BreastCancerAwarenessMonth.” Palestinian American activist Yousef Munayyer responded on Twitter: “An untold number of women in Gaza suffer from breast cancer and are routinely denied adequate treatment and timely lifesaving care because this military operates a brutal siege against over 2 million souls.” On Instagram, however, most of the comments below the post praised the IDF.

Space Machine is a global leader of Waveguide run design, RF solutions, components and assemblies. Our experts are on your side as we work through all aspects of component requirements for a successful mission. We help ensure your design, prototype testing and manufacturing are executed to the highest precision and technical specifications. Space Machine & Engineering makes custom waveguides, horn antennas, assemblies and waveguide components. Established in 1962, we are a leading waveguide manufacturer and offer design, installation, testing and targeting for commercial and military applications.

Because of my experience in Latin America I never had a provincial attitude toward my Pentecostal brothers and sisters. Their zeal for evangelism and a holy life was vital in the development of evangelical student work in my part of the world. My difficulty was with Christians from the older European liturgical churches. Could the Holy Spirit really be at work in them? However, I have had to meet the opposite kind of provincialism from old, liturgical established churches that find it difficult to believe that the Holy Spirit may be at work in the noisy, exuberant forms of worship and evangelism practiced by Pentecostal or independent churches in the Southern Hemisphere, or among the poor and marginalized peoples in North America and Europe.

According to Shank, Mennonites have learned much from the AICS. He lists six lessons: (1) the faith of the powerful is irrelevant, and mission has to be characterized by servanthood, (2) the gospel is a source of liberating power, (3) faith is a spiritual combat, (4) the Western interpretation of Scripture is not the final word, (5) God is experienced as an awe-inspiring divine mystery and (6) the power of the faith community is in the laity.

How can I be ? Proud of my struggle, but having nothing to show. Guns , petrol, tires , gas, everything blows Now I am standing on top of Museum building burned into ashes. It Is smoke in the mirrors. Look at our Repercussions. Our legacy, our reputation. Canvas and portraits of arrogance Lies, deception, fractions results of politicians Insurrection results of a failed mission Blood used to paint our image Poor quality in this fotos, because nothing changed. You might think it is the 80’s, because you can see tribalism and racism. A perfect black and white picture. Sound of freedom turned into sound of violence, Ambulance, Police siren , people crying and dying Hunger and poverty used as tourists attraction They say look more poorer, so we can get more donation. I am getting global media coverage, Because I am queuing and walking long distance for food, Not because we are getting killed , abused and treated unfairly. They look at me and say Africa is starving Took my pics , post them on social media. Now they are laughing. Being born with a price tag, that says you not worth it, because your black. Government looted everything from the poor Now the poor are looting the government. It is like a stolen movie. Those who started it all and who are behind it, are not getting their credit and spotlight . If we change looting to colonization , then they would be heroes. Not sure whether to say goodbye or good night Because when you're in Phoenix , this might be your last night. 

when looking at the literature currently available, there seems to be much discussion on practical contemporary issues such as the sharing of resources or personnel, but very little on the history of Global/World relationships. Partnership is only mentioned in brief passages in David Bosch’s Transforming Mission or Stephen B. Bevans and Roger P. Schroeder’s Constants in Context. In J. Andrew Kirk’s What is Mission? an entire chapter is dedicated to this subject (chapter 10— “Sharing in Partnership”); however, only a few paragraphs are dedicated to how partnership has been understood historically. To date, the most complete study on this topic has been done by Lothar Bauerochse in his book Learning to Live Together: Interchurch Partnerships as Ecumenical Communities of Learning. Although Bauerochse’s main focus involves case studies on the relationships between German Protestant churches and their African partners, the first section entails an historical analysis of the term “partnership.” In his analysis, Bauerochse states that “the term partnership is a term of the colonial era . . . It is a formula of the former ‘rulers,’ who with it wished to both signal a relinquishment of power and also to secure their influence in the future. Therefore, the term can also serve both in colonial policy and mission policy to justify continuing rights of the white minority.”5 This understanding then serves as the lens through which he interprets the partnership discourse, reminding the reader that although the term was meant to connote an eventual leveling of power dynamics in relationships, it was also used by those with power to “secure their influence in the future.” This analysis is largely true. As we will see in chapter three, when the term partnership was introduced into the colonial debate, it was closely aligned with the concept of trusteeship. Later, as will be discussed in chapter six, the term partnership was also used in the late colonial period by the British as a way to maintain their colonies while offering the hope of freedom in the future; a step forward from trusteeship, but short of autonomy and independence. During colonial times, once the term partnership was introduced into ecumenical discussions, many arguments identical to those used by colonial powers for the retention of their colonies were used by church and missionary leaders to deny autonomy to the younger churches. Later, when looking at partnership in the post-World War

While an historical analysis of the understanding and use of partnership in the ecumenical movement is helpful and worthwhile in itself, it can also serve a larger purpose. As Bauerochse notes in his study, “historical recollection can be an important aid in understanding current problems and difficulties in partnership relations . . . and can also provide a stimulus for developing new forms of such relationships.”7 In this spirit, this book will follow or trace four themes or issues that, given the contested history described above, seem to constantly reappear in the historical narrative and which, especially for those of us from a Global Christian perspective, continue today as barriers to living out relationships of mutuality. While each theme is treated as a separate issue, it must be noted that in reality they all touch, influence, and reinforce one another, each contributing in its

also be noted that while it will be more obvious in some themes than others, the contestation of power is inherent in all four, especially during and after the period of decolonization. The first theme focuses on the issue of the home base, or those that made up the constituencies of Global Christian churches. From the beginning of the modern missionary movement, it is clear that overseas mission was the purview of a small minority

nineteenth centuries, while missionaries felt there was a divine mandate to share the gospel, they struggled with how to excite the masses of church members back home to support them. In addition, those that did give their support saw the missionary vocation as simply planting Global Christianity into foreign mission fields. As the World churches grew and took on more responsibility for their own futures, missionary leaders struggled with how to convey this new reality to the average church member.

Gates Foundation currently holds corporate stocks and bonds in drug companies like Merck, GSK, Eli Lilly, Pfizer, Novartis, and Sanofi.69 Gates also has heavy positions in Gilead, Biogen, AstraZeneca, Moderna, Novavax, and Inovio. The foundation’s website candidly declares its mission to “seek more effective models of collaboration with major vaccine manufacturers to better identify and pursue mutually beneficial opportunities.

SCL takes on the task of convincing the entire country’s population to comply with lockdown rules by inventing a lie about an unleashed cloud of toxic chemicals. The mission’s objective is to prevent mass panic and casualties from the classified threat of smallpox. SCL feeds disinformation to the press and manufactures medical data. “Londoners stay indoors . . . convinced that even a short walk into the streets could be fatal.

Following Gallo’s 1984 press conference, Dr. Fauci launched a mission to quash all conversation about cofactors like poppers.

while Jews, Christians and Muslims are all “people of the book,” only Christians have given themselves to extensive translation of their book.

in the case of Africa, missionary work, especially the translation of the Bible into the vernacular languages, contributed to create a new sense of identity and even resistance to unqualified Westernization.

One Mission, Many Vessels (The Sonnet, 1313) One thunder, visions plenty. One mission, vessels plenty. One source, seekers plenty. One fate, fervors plenty. From dust we're born, In dust we're gone. Cashes to ashes, Bitcoins in trashes, Division is nefarious, Unity is dawn. The day the billions of people of earth are valued more than the billionaires, that day you shall be human being, that day you are king and queen. Naskar doesn't have flag or nation, My flag is world flag - my nation, world nation. Call me poet, scientist or humanitarian, Naskar is the spirit of world integration.

What Is Metaverse’s Mission? Metaverse’s blockchain-based virtual reality platform seeks to revolutionize the gaming industry by allowing players the ability to create and develop their projects, guilds, and games. The platform utilizes blockchain technology to connect gamers and create new virtual realities. It also allows gamers to participate in these games with other players globally.

This debate has repercussions on how we live for God, how we relate to our neighbors both near and far, and how we connect with our Christian brothers. It affects the valuing of women, the quality of our marriages, and the teachings and behavioral patterns we pass on to our children. It shapes our ideas of what it means to be part of the body of Christ, how we develop and use our gifts, and what Jesus asks of us in fulfilling his mission for the world.

When I first stepped foot on foreign soil on behalf of my country in 1997, America was arguably the sole superpower of the world. Since then, our country and the world had been rocked first by terrorism on a sustained international scale, then a war that opened with shock and awe but quickly descended into loss and devastation, and then a global economic crisis. Reframing the story of American power in the world was central to the new mission: We were no longer focused on sending boots on the ground. No, this time we were sending Hillary Clinton in kitten heels.

Men and women working together actually predates men working with men and women working with women. It would be one thing if God confined this male/female team to home and family and then mapped out the remaining territory into separate spheres for men and for women. But he didn't do that. Their mission--together--is to rule and subdue the whole earth on his behalf. Men and women together.

Every human being has a strategic role in God's purposes for the world. Every human being possesses a derived significance--grounded in God himself. And every human being is summoned to the highest of all possible aspirations--not to be God, but 'to be like' God himself. God is the standard for who we are and what our mission is in this world. By pursuing this loftiest of all goals, we move toward true flourishing as human beings.

God knew the man needed someone to join him in the walk of faith, to shoulder the burdens of the mission, engage in the struggles, watch his back, and stand with him against the Enemy. God had the perfect answer in mind.

God created his daughters to be ezer-warriors with our brothers. He deploys the ezer to break the man's aloneness by soldiering with him wholeheartedly and at full strength for God's gracious kingdom. The man needs everything she brings to their global mission.

PCD & Franchise Company, International Standard Quality Products in Ahmedabad Gujarat India. Desta Life Sciences is the top PCD Pharma Franchise company in India. We are procured from faithful vendors to ensure its International Standard Quality Products. We're at Desta Science for Health Life providing the best PCD Franchise for business. This is the best Business Opportunity in India. We have 200+ Products, 4 Divisions and 13 Innovative Products. Desta Lifesciences, Started in 2011. The company's philosophy has been rooted in Quality and care and it is this ideology that has kept us alive through ups and downs. The company's greatest asset has always been its employees and it is in them we place our trust to shoulder the company's corporate responsibility and to uphold the company's ideals and values. A healthy blend of World-Class Quality, Disease prevalence-dependent, wide variety of products, stress on preventive Lifestyle products, a positive upbeat mood of one & all in the company and a feeling of oneness, is the recipe that Desta Lifesciences presents humbly to humanity. The "For the people, By the People" dictum is followed by the management in the company, thus making it surge forward with the force of the common goal to accomplish our Mission. We aim to serve mankind globally through our affordable and international standard quality products, encompassing the environmental synergy in the process. As we enter into the technological age of pharmaceuticals, we promise to adapt to more advanced technologies while simultaneously focusing on delivery of care. The future holds great promise as we gradually hope to venture into Exports and R&D to establish ourselves in the global market.

There are many parts of the world we can't do anything about except pray. But there is one part of the world, one part of physical reality, that we can do something about, and that is the creature each of us calls 'myself.' Personal holiness and global holiness belong together. Those who wake up to the one may well find themselves called to wake up to the other as well.

The gospel is for people of every race, tribe, and nationality. Christians are black, white, Asian, Hispanic, and more because of God's promise to Abraham that he would be a light to the nations. The Christian faith is not a northern European faith or a Semitic faith but an international, global faith in which "there is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus" (Gal. 3:28). In a world that is typically segregated by our geographical boundaries, cultural identities, and consumer preferences, the mission of God announced in the gospel of Jesus Christ creates a multiethnic community that is "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9).

From Ape to Human (The Sonnet) To label a spirit is to cripple a spirit, What we call cultural imprints are prison. Society of such culture is no human society, but merely an overglorified animal kingdom. Sure, the culture we're born in are part of us, But it must never take over human identity. That's how heritage facilitates bias-n-hate, And culture becomes excuse for inhumanity. Call it advaita, nirvana or humanity, the purpose is to surpass all divide. Anything that distances mind from mind, must never be defended as cultural pride. Mission is, not to remove cultural imprints, But to be civilized enough to surpass them. Only then can we be the bridge of benevolence, Only then the glorified ape shall emerge as human.

Scorecards are your blueprint for success. They take the theoretical definition of an A Player and put it in practical terms for the position you need to fill. Scorecards describe the mission for the position, outcomes that must be accomplished, and competencies that fit with both the culture of the company and the role. You wouldn’t think of having someone build you a house without an architect’s blueprint in hand. Don’t think of hiring people for your team without this blueprint by your side. What becomes all too clear in many of our initial meetings with clients is that they don’t bother to define what they want before they go hire somebody. We recently worked with a global financial services institution interested in hiring a VP of strategic planning.

We Journey The Global Business to Ensuring The Guarantee Our mission is woven into the very fabric of our existence: to serve as the bridge that connects dreams to destinations. With over 8 years of experience, we've embraced the challenge of simplifying the global visa process for all. Our mission is to instill confidence in travelers, students, professionals, and adventurers alike, guiding them through the maze of regulations with clarity and care. We believe in fostering a world where borders are not barriers but gateways to new experiences. Every visa we facilitate is a testament to our commitment to making the world more accessible, one journey at a time.

My dream is one world family, not one world government – my dream is a world where civilians bear the responsibility for the affairs of their society according to their capacity and expertise, not some halfwit political overlords. The mission is to build a nonpartisan world, not to delegate all social responsibilities from countless little puny political nitwits to one giant global git.

Stateless, cultless, I walk the planet. Restless, sleepless, I live a dream. Friendless, loveless, I brave the mission. The being is dissolved for the beacon to beam.

While claiming a grand civilizing mission to end poverty and promote development, rich countries have in fact underdeveloped the rest of the world in order to enrich themselves. In his book How Europe Underdeveloped Africa, Walter Rodney argues forcefully that the wealth of the rich economies comes through the exploitation of poor ones, through 'trade, colonial domination, and capitalist investment.;' The exploitation of the Global South is a cornerstone of production in the Global North, a relationship that yields great profit for corporations headquartered in countries that used to colonize much of the planet.

Not every believer gets called into full-time vocational ministry, but we each should think about our careers in terms of God’s global mission.

An entity so preoccupied with its own makeup, so unclear about its eventual mission, and so imperiled in terms of its population foundations cannot be a candidate for global leadership.

My mission is to enhance and perhaps even transform the minds of young people around the world. I hope to see an exciting world in which a dynamic global network of my mentees, students, and readers will shine as value-added, good-hearted leaders and citizens around the world.

It was a huge strategic mistake for the United States to invade Iraq militarily. If, as we claimed, our basic mission after 9/11 was the defeat of the terrorists and their state supporters, then our primary target should have been Tehran, not Baghdad, and the method should have been political—support of the internal Iranian opposition. Is

I have been so lucky to lead amazing teams to incredible places: the remote Venezuelan jungles of the “Lost World” in search of Jimmy Angel’s lost gold; or the remote white desert that is Antarctica to climb unclimbed peaks. (I managed to break my shoulder in a fall on that trip, but you can’t win them all!) Then we returned to the Himalayas, where my buddy Gilo and I flew powered paragliders to above the height of Everest. Once again, we were raising funds for the charity Global Angels, an extraordinary charity that champions the most needy kids around the world. But the flight itself was a mission that so nearly had fatal consequences. All the aviation and cold-weather experts predicted almost certain disaster; from frozen parachutes to uncontrollable hurricane-force winds, from impossible takeoffs to bone-breaking landings--and that was before they even contemplated whether a small one-man machine could even be designed to be powerful enough to fly that high. And if we could, it certainly then would not be possible to lift it on to our backs. But we pulled it off: Gilo designed and built the most powerful, supercharged, fuel-injected, one-man powered paraglider engine in history, and by the grace of God we somehow got airborne with these monsters on our backs. Some blessed weather and some ball-twitching flying, and we proved the skeptics wrong--even, at the end, landing effortlessly at the foot of the Everest range, nimbly on two feet, like twinkle-toes. Mission complete.

According to a recent study reported in Relevant magazine, only 10 to 25 percent of the typical American congregation tithes (that is, gives the biblical starting point of 10 percent) to the church, the poor, and Kingdom causes. The same report concluded that if the remaining 75 to 90 percent of American Christians began to tithe regularly, then global hunger, starvation, and death from preventable diseases could be relieved within five years. Additionally, illiteracy could be eliminated, the world’s water and sanitation issues could be solved, all overseas mission work could be fully funded, and over $100 billion per year would be left over for additional ministry.[18] [...] Put starkly, this means that 75 to 90 percent of American Christians—those who collectively represent the wealthiest Christians in the world—are money-sick[...] The tithe reminds us that God is our provider, that he is sufficient to meet our needs, and that he, not money, is the ultimate answer to our soul-thirst for safety and validation.

I am the thread of unification that goes through humans of all religions, cultures and ideologies while reinforcing their innate sense of one humanity.

Even a great philosophical idea when mixed with mysticism, turns into a dangerous weapon that becomes an impediment in the path of progress of developing communities.

Give me your soul and I will give you a unified humanity replete with courage, conscience and compassion.

God is on a mission, as we have seen throughout this book, to reconcile the world. That is, to reconcile heaven and earth: what we might call the vertical dimension of God and humanity, transcendence and immanence, all of creation. God is on a mission to reconcile east and west: the horizontal dimension of the human community, the nations of the world, the global social body. He is on a mission to reconcile good folks and bad folks: the ethical dimension of moralists and murderers, Pharisees and philanderers, the legalist and the lawless. God is on a mission to reconcile weak and strong: the power dimension of kings and slaves, the bullies and the battered, the president and the powerless.

But how then to explain the failures? What if Christians do make disciples of all nations, but subsequently lose them or their descendants? How can we account for such devastating reversals as the annihilation of the church in North Africa, the crushing of Catholic missions in Asia, and, above all, the strangulation of the faith in the Middle East? Presumably, each of these failures happened regardless of countless fervent but unanswered prayers. In terms of its global reach, only in very modern times has Christianity resumed the span that it had achieved a thousand years ago. Christianization, obviously, is not an inevitable process, nor a one-way road.

In the hit movie, “Pay It Forward,” a middle school child dreams of how he can change the world by being the catalyst for kindness. He begins his “social experiment” by performing a selfless act of kindness, and so begins the domino effect. As each consecutive person receives an act of kindness they, in turn, do something nice for another. The kindness becomes contagious and changes hundreds of lives for the better. Think of the global impact we could make if more people would make it their mission to simply pay if forward by BEING NICE.

According to a recent study reported in Relevant magazine, only 10 to 25 percent of the typical American congregation tithes (that is, gives the biblical starting point of 10 percent) to the church, the poor, and Kingdom causes. The same report concluded that if the remaining 75 to 90 percent of American Christians began to tithe regularly, then global hunger, starvation, and death from preventable diseases could be relieved within five years. Additionally, illiteracy could be eliminated, the world’s water and sanitation issues could be solved, all overseas mission work could be fully funded, and over $100 billion per year would be left over for additional ministry.[18]

A sacred worldview is one in which all are honored and treated with dignity, regardless of ideology, party, philosophy, race, or identity. It is a global worldview that sees us as one human family.

America is beginning to evolve beyond the worldview that has been predominant for many decades—the rational-individualistic-materialistic paradigm. We are evolving a more integrated view of systems, a more inclusive philosophy, and a more compassionate global understanding. These emerging values ultimately support a sacred worldview in which we all find common ground. A sacred worldview is built on reverence and respect for all. The emergence of a worldview based on reverence for all is thus the bigger theme of this part of the book, which lays the groundwork for the rest of the societal changes I believe are required for the next evolution of our country.