Member Missionary Quotes

I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of the land... I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of 'stealing the livery of the court of heaven to serve the devil in.' I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. . . . The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.

Facebook has more than 1 billion members, which by population makes it the third largest country in the world—somewhere between India and the United States. Who’s sending missionaries to that country? Who’s planting churches there?

new members of the Church?

It is most important for the practice of the Christian ministry, especially in its missionary activities toward those both within and without the Christian culture, to consider pagans, humanists, and Jews as members of the latent Spiritual Community and not as complete strangers who are invited into the Spiritual Community from outside. This insight serves as a powerful weapon against ecclesiastical and hierarchical arrogance.

My purpose in writing this book is simply to offer my witness that being a member missionary can be a source of deep happiness. It need not be hard. You will pull wonderful friends into your life because they will be able to feel your love for them when you invite them to learn more about their Heavenly Father. And every time you take someone figuratively by the hand and introduce him or her to Jesus Christ, you will feel how deeply our Savior loves you and loves the person whose hand is in yours.

Surely there is no more powerful missionary message we can send to this world than the example of a loving and happy Latter-day Saint life. The manner and bearing, the smile and kindness of a faithful member of the Church brings a warmth and an outreach which no missionary tract or videotape can convey. People do not join the Church because of what they know. They join because of what they feel, what they see and want spiritually. Our spirit of testimony and happiness in that regard will come through to others if we let it.

For years we have heard the phrase "every member a missionary." That is not a choice. It is a fact of our membership. Our choice is to speak to others about the gospel or not.

When my invitation centered on how the Church would interest them, Tom wasn’t interested. But when I asked for help, Tom said, “Sure.” He and his wife have become wonderful members of our ward.

A missionary church cannot rely on the professional ministry for the primary work of mission. The role of the laity is critical because it is the lay members of the church who have the greatest contact with those who are outside of the normal structures of church life. In such a situation the task of clergy is not so much to engage in mission themselves, as to support the laity in their mission.

In fact, studies have demonstrated that the ‘success rate’ of missionary encounters that take place in the home of a friend or family member is five hundred times higher than encounters in an institutional setting or a public place.

the case of Askone twenty years ago. First they were sold some of your goods and then your people asked for complete freedom of missionary effort in order that the goods might be run properly; that Temples of Health be set up. There was then the establishment of religious schools; autonomous rights for all officers of the religion and with what result? Askone is now an integral member of the Foundation’s system and the Grand Master cannot call his underwear his own.

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.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

if our ward and stake leaders were to focus on leading their members to share the gospel, many of the other problems that fester in our hearts and homes, and in our wards and stakes, would resolve themselves through the blessings that come from accepting the call that God has given each of us to be missionaries.

In telling these stories of our Nation's past, however, let's not be so zealous in correcting liberal historians that we create our own historical revisionism. If the Founding Fathers were alive today, some of them would not want to go to the typical Evangelical church. Some were influenced by the pagan Enlightenment, as well as the Protestant Reformation. one historical figure (not a Founding Father) who's been misrepresented in our quest to find Christian heroes is Johnny Appleseed. He's routinely pictured as a nice man who went around scattering apple seeds everywhere and toting a Bible under his arm. The fact is, Johnny Appleseed was a missionary for Swedenbogrism, a spiritist cult. This cult taught many false doctrines and claimed that the writings of the Apostle Paul had no place in the Bible. When a child hears that Johnny Appleseed is a 'godly hero' and then discovers that he was in fact a cult member, what will he logically conclude about everything he's been taught?

Between 1906 and 1907, the Presbyterian churches grew from 54,987 members to 73,844. The Methodists grew from 18,107 in 1906 to 39,613 in 1907.24 Extending this range to a five-year period, Korean churches altogether added 80,000 converts, more than the total number of Christian converts during eighty years of missionary activity in neighboring China.

I am out here to work, mind, to hold this wretched country by force. I'm not a missionary or a Labour Member or a vague sentimental sympathetic literary man. I'm just a servant of the Government; it's the profession you wanted me to choose myself, and that's that. We're not pleasant in India, and we don't intend to be pleasant. We've something more important to do.

St. Paul's churches were indigenous churches in the proper sense of the word; and I believe that the secret of their foundation lay in his recognition of the church as a local church (as opposed to our 'national churches') and in his profound belief and trust in the Holy Spirit indwelling his converts and the churches of which they were members, which enabled him to establish them at once with full authority.

They were often very turbulent meetings, with half a dozen men declaiming at once, in as many dialects of English; but the speakers were all desperately in earnest, and Jurgis was in earnest too, for he understood that a fight was on, and that it was his fight. Since the time of his disillusionment, Jurgis had sworn to trust no man, except in his own family; but here he discovered that he had brothers in affliction, and allies. Their one chance for life was in union, and so the struggle became a kind of crusade. Jurgis had always been a member of the church, because it was the right thing to be, but the church had never touched him, he left all that for the women. Here, however, was a new religion—one that did touch him, that took hold of every fiber of him; and with all the zeal and fury of a convert he went out as a missionary. There were many nonunion men among the Lithuanians, and with these he would labor and wrestle in prayer, trying to show them the right. Sometimes they would be obstinate and refuse to see it, and Jurgis, alas, was not always patient! He forgot how he himself had been blind, a short time ago—after the fashion of all crusaders since the original ones, who set out to spread the gospel of Brotherhood by force of arms. Chapter

Young sisters, be modest. Modesty in dress and language and deportment is a true mark of refinement and a hallmark of a virtuous Latter-day Saint woman. Shun the low and the vulgar and the suggestive. . . . Don’t see R-rated movies or vulgar videos or participate in any entertainment that is immoral, suggestive, or pornographic. And don’t accept dates from young men who would take you to such entertainment. . . . Also, don’t listen to music that is degrading. . . . Instead, we encourage you to listen to uplifting music, both popular and classical, that builds the spirit. Learn some favorite hymns from our new hymnbook that build faith and spirituality. Attend dances where the music and the lighting and the dance movements are conducive to the Spirit. Watch those shows and entertainment that lift the spirit and promote clean thoughts and actions. Read books and magazines that do the same. Remember, young women, the importance of proper dating. President Kimball gave some wise counsel on this subject: “Clearly, right marriage begins with right dating. . . . Therefore, this warning comes with great emphasis. Do not take the chance of dating nonmembers, or members who are untrained and faithless. A girl may say, ‘Oh, I do not intend to marry this person. It is just a “fun” date.’ But one cannot afford to take a chance on falling in love with someone who may never accept the gospel” (The Miracle of Forgiveness, pp. 241–42). Our Heavenly Father wants you to date young men who are faithful members of the Church, who will be worthy to take you to the temple and be married the Lord’s way. There will be a new spirit in Zion when the young women will say to their boyfriends, “If you cannot get a temple recommend, then I am not about to tie my life to you, even for mortality!” And the young returned missionary will say to his girlfriend, “I am sorry, but as much as I love you, I will not marry out of the holy temple.

Groupies and hangers-on somehow fancy themselves entitled to the narcissist’s favour and largesse, his time, attention, and other resources. They convince themselves that they are exempt from the narcissist’s rage and wrath and immune to his vagaries andabuse . This self-imputed and self-conferred status irritates the narcissist no end as it challenges and encroaches on his standing as the only source of preferential treatment and the sole decision-maker when it comes to the allocation of his precious and cosmically significant wherewithal. The narcissist is the guru at the centre of a cult. Like other gurus, he demands complete obedience from his flock: his spouse, his offspring, other family  members, friends, and colleagues. He feels entitled to adulation and special treatment by his followers. He punishes the wayward and the straying lambs. He enforces discipline, adherence to his teachings, and common goals. The less accomplished he is in reality – the more stringent his mastery and the more pervasive the brainwashing. Cult leaders are narcissists who failed in their mission to "be someone", to become famous, and to impress the world with their uniqueness, talents, traits, and skills. Such disgruntled narcissists withdraw into a "zone of comfort" (known as the "Pathological Narcissistic Space") that assumes the hallmarks of a cult. The – often involuntary – members of the narcissist's mini-cult inhabit a twilight zone of his own construction. He imposes on them an exclusionary or inclusionary shared psychosis, replete with persecutory delusions, "enemies", mythical-grandiose narratives, and apocalyptic scenarios if he is flouted. Exclusionary shared psychosis involves the physical and emotional isolation of the narcissist and his “flock” (spouse, children, fans, friends) from the outside world in order to better shield them from imminent threats and hostile intentions. Inclusionary shared psychosis revolves around attempts to spread the narcissist’s message in a missionary fashion among friends, colleagues, co-workers, fans, churchgoers, and anyone else who comes across the mini-cult. The narcissist's control is based on ambiguity, unpredictability, fuzziness, and ambientabuse . His ever-shifting whims exclusively define right versus wrong, desirable and unwanted, what is to be pursued and what to be avoided. He alone determines the rights and obligations of his disciples and alters them at will.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

Fr. Joseph is member of the missionary religious community located in the Diocese of Marquette, MI that enjoys the ecclesiastical approval of his local bishop and the added endorsements of two bishops of the Detroit Diocese. As an international association that promotes the Church’s mystical tradition, the missionary community provides solo-wilderness retreats at the CCL (Companions of Christ the Lamb) spiritual center that spans well over 1,000 acres of verdure in the village of Paradise, MI. Those interested in making solo-wilderness retreats to deepen their union with God’s Divine Will may contact Fr. Joseph at soulofjesus@juno.com.  Fr. Joseph is presently completing a dissertation on the writings and doctrines of the Servant of God Luisa Piccarreta at the Pontifical University of Rome. He is the author of five books on mystical and dogmatic theology, the initiator of international Divine Will communities and instructor on the proper theological presentation of the mystical gift of Living in God’s Divine Will. 

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of the land... I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. Never was there a clearer case of 'stealing the livery of the court of heaven to serve the devil in.' I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. . . . The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.” ― Frederick Douglass, Narrative of the Life of Frederick Douglass

And one of the things that has most obstructed the path of discipleship in our Christian culture today is this idea that it will be a terribly difficult thing that will certainly ruin your life. A typical and often-told story in Christian circles is of those who have refused to surrender their lives to God for fear he would “send them to Africa as missionaries.” And here is the whole point of the much misunderstood teachings of Luke 14. There Jesus famously says one must “hate” all their family members and their own life also, must take their cross, and must forsake all they own, or they “cannot be my disciple” (Luke 14:26–27, 33). The entire point of this passage is that as long as one thinks anything may really be more valuable than fellowship with Jesus in his kingdom, one cannot learn from him. People who have not gotten the basic facts about their life straight will therefore not do the things that make learning from Jesus possible and will never be able to understand the basic points in the lessons to be learned. It is like a mathematics teacher in high school who might say to a student, “Verily, verily I say unto thee, except thou canst do decimals and fractions, thou canst in no wise do algebra.” It is not that the teacher will not allow you to do algebra because you are a bad person; you just won’t be able to do basic algebra if you are not in command of decimals and fractions. So this counting of the cost is not a moaning and groaning session. “Oh how terrible it is that I have to value all of my ‘wonderful’ things (which are probably making life miserable and hopeless anyway) less than I do living in the kingdom! How terrible that I must be prepared to actually surrender them should that be called for!” The counting of the cost is to bring us to the point of clarity and decisiveness. It is to help us to see. Counting the cost is precisely what the man with the pearl and the hidden treasure did. Out of it came their decisiveness and joy. It is decisiveness and joy that are the outcomes of the counting.

THIS IS MY ABC BOOK of people God loves. We’ll start with . . .           A: God loves Adorable people. God loves those who are Affable and Affectionate. God loves Ambulance drivers, Artists, Accordion players, Astronauts, Airplane pilots, and Acrobats. God loves African Americans, the Amish, Anglicans, and Animal husbandry workers. God loves Animal-rights Activists, Astrologers, Adulterers, Addicts, Atheists, and Abortionists.           B: God loves Babies. God loves Bible readers. God loves Baptists and Barbershop quartets . . . Boys and Boy Band members . . . Blondes, Brunettes, and old ladies with Blue hair. He loves the Bedraggled, the Beat up, and the Burnt out . . . the Bullied and the Bullies . . . people who are Brave, Busy, Bossy, Bitter, Boastful, Bored, and Boorish. God loves all the Blue men in the Blue Man Group.           C: God loves Crystal meth junkies,           D: Drag queens,           E: and Elvis impersonators.           F: God loves the Faithful and the Faithless, the Fearful and the Fearless. He loves people from Fiji, Finland, and France; people who Fight for Freedom, their Friends, and their right to party; and God loves people who sound like Fat Albert . . . “Hey, hey, hey!”           G: God loves Greedy Guatemalan Gynecologists.           H: God loves Homosexuals, and people who are Homophobic, and all the Homo sapiens in between.           I: God loves IRS auditors.           J: God loves late-night talk-show hosts named Jimmy (Fallon or Kimmel), people who eat Jim sausages (Dean or Slim), people who love Jams (hip-hop or strawberry), singers named Justin (Timberlake or Bieber), and people who aren’t ready for this Jelly (Beyoncé’s or grape).           K: God loves Khloe Kardashian, Kourtney Kardashian, Kim Kardashian, and Kanye Kardashian. (Please don’t tell him I said that.)           L: God loves people in Laos and people who are feeling Lousy. God loves people who are Ludicrous, and God loves Ludacris. God loves Ladies, and God loves Lady Gaga.           M: God loves Ministers, Missionaries, and Meter maids; people who are Malicious, Meticulous, Mischievous, and Mysterious; people who collect Marbles and people who have lost their Marbles . . . and Miley Cyrus.           N: God loves Ninjas, Nudists, and Nose pickers,           O: Obstetricians, Orthodontists, Optometrists, Ophthalmologists, and Overweight Obituary writers,           P: Pimps, Pornographers, and Pedophiles,           Q: the Queen of England, the members of the band Queen, and Queen Latifah.           R: God loves the people of Rwanda and the Rebels who committed genocide against them.           S: God loves Strippers in Stilettos working on the Strip in Sin City;           T: it’s not unusual that God loves Tom Jones.           U: God loves people from the United States, the United Kingdom, and the United Arab Emirates; Ukrainians and Uruguayans, the Unemployed and Unemployment inspectors; blind baseball Umpires and shady Used-car salesmen. God loves Ushers, and God loves Usher.           V: God loves Vegetarians in Virginia Beach, Vegans in Vietnam, and people who eat lots of Vanilla bean ice cream in Las Vegas.           W: The great I AM loves will.i.am. He loves Waitresses who work at Waffle Houses, Weirdos who have gotten lots of Wet Willies, and Weight Watchers who hide Whatchamacallits in their Windbreakers.           X: God loves X-ray technicians.           Y: God loves You.           Z: God loves Zoologists who are preparing for the Zombie apocalypse. God . . . is for the rest of us. And we have the responsibility, the honor, of letting the world know that God is for them, and he’s inviting them into a life-changing relationship with him. So let ’em know.

During my time in India, the commitment level of the believers there shocked me. I visited thousands of Christians who had been beaten or watched relatives murdered for their faith. At one point, I said to one of the leaders, “Every believer seems so serious about his or her commitment to Christ. Aren’t there people who just profess Christ but don’t really follow Him?” He answered by explaining that nominal Christianity doesn’t make sense in India. Calling yourself a Christian means you lose everything. Your family and friends reject you, and you lose your home, status, and job. So why would anyone choose that unless he or she is serious about Jesus? I witnessed that same passion during my time in mainland China. The highlight was attending a meeting with underground church members training to become missionaries. The way they prayed and gave testimony about being persecuted was convicting and encouraging. The most surprising part of our time together was when they asked me about church in America. They laughed hysterically when I told them that church for Americans tends to focus on buildings and that people will sometimes switch churches based on music, child care, preaching, or disagreements with other believers. I honestly was not trying to be funny. They laughed in disbelief at our church experiences, thinking it was ridiculous that we would call this Christianity. Keep in mind that the population of China is over 1.3 billion, and in India it’s over 1.2 billion. Meanwhile, there are around 300 million people in the United States. This means that we are a small minority. Our views of “Christianity” are peculiar to the vast majority of the world. I used to think of those “radical believers” overseas as the strange ones. Some simple math revealed to me that in actuality we are the weird ones. The majority of believers on this earth find it laughable that we could reduce the call to follow Jesus and make disciples to an invitation to sit in church service.

the Southern Baptist convention sponsors “about 5,000 home missionaries” and “more than 5,000 foreign missionaries.”44 For a denomination of sixteen million, this comes to approximately “0.000625 missionaries per capita.” By contrast, the 310,000 member Presbyterian church in America (which believes the Bible teaches predestination) has “about 600 foreign missionaries.” That is 0.001935 foreign missionaries per capita commissioned

Paul said God had put his ambassadors on display as a theater to the cosmos (Cf. Heb. 11:39–12:1). The word in 1 Corinthians 4:9, frequently translated “spectacle,” is actually the word for “theater” (theatron; θεατρον). While the designation might be applied to the church generally,8 it is my prayer that this verse moves the church to prepare some of her members to become missionaries to the people group of dramatic professionals who are not likely to be reached by outsiders. The dramatic arts are arguably today’s most influential mode of cultural communication. We are fools if we neglect proclaiming God’s kingdom in this vital marketplace.

The decision of the US Congress to impose “American” education on tribal members to enforce what it called the “civilization process” led the federal government and Christian missionaries to establish Indian boarding schools. As Leaphorn saw it, the true goal was to forcibly assimilate Indian children into mainstream society and eradicate their cultures.

These are some mighty men about to hit the stage," an unseen announcer screamed through the PA system. "With an average height of six-foot-four, a massive weight of three hundred thirty pounds - all of it rock-solid muscle - they are nationally ranked power lifters, some of whom bench-press over six hundred pounds! And they're not here to brag on their muscles, but to brag on Jesus." The eight members of the Power Team ran up to the stage on thunderous feet, wearing red, black, and blue warm-up suits, weight belts, and boxing shoes. To a man, they were as big as a semitrailer truck. They pumped their fists in the air and stood before us bouncing lightly on the balls of their feet, ready to kick some religious butt. "Fasten your seat belts. If God is for you, who can be against you?" "Woo! Woo! Woo!" the audience screamed, instantly ready to rock and roll. We were less than an hour into the first night of a six-night revival, and already it seemed that Sin was going down in a terminal headlock, and Grand Junction would never be the same.... I had heard about the Power Team not from Christian friends, but from a succession of potheads - quintessential late-night cable TV channel surfers. To the stoned, there is nothing more entertaining than the sudden, near hallucinatory vision of this troupe of power-lifting missionaries led by former Oral Roberts University football star John Jacobs.... [My nephew] bought a comic book in which John Jacobs and the Power Team defeat a lisping South American drug lord. From that and an orientation video, we learned that the Team conducts seventy crusades each year, saves close to a million souls here and abroad - notably in Russia - and consists of "world-class athletes who inspire people to follow Christ - and to move away from drugs, alcohol, and suicide." (At the same time, we were pressured not to let our long-distance dollars go to support "nudity, profanity, or the Gay Games." We could avoid this by signing up with Lifeline, a Christian long-distance provider.)" People Who Sweat: Ordinary People, Extraordinary Pursuits, pp. 126-8.

If Southern Baptist churches sent just 1 percent of their members to reach the nations and peoples of the world, instead of five thousand there would be 160,000 missionaries (according to our reported membership of sixteen million in 2009). The support should not be a problem—not financially, logistically, or in human resources. Could not 99 percent of the church adequately support the 1 percent sent to the nations to fulfill the mission of God?

Pope Saint John XXIII wrote an Encyclical which not only rejected war but offered a proposal for peace. He addressed his message Pacem in Terris to the entire “Catholic world” and indeed “to all men and women of good will”. Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. In my Apostolic Exhortation Evangelii Gaudium, I wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal. In this Encyclical, I would like to enter into dialogue with all people about our common home.

Instead of a primary ministry of compassion for the few surviving members, they would need to focus on telling the good news of Jesus Christ in their community. Instead of preaching the Scriptures as a source of comfort to the faithful remnant, they would need to proclaim God's call for the remnant to spread the gospel to those in their community who were poor in spirit as well as in fact. Instead of taking care of their own, they would need to reach out to others. In stead of seeking consolation for themselves, they would need to make a radical commitment to live faithfully as missionaries in a hurting world that needed desperately to experience God's love and salvation." Over the next few years the church reorganized its life around small groups that were committed to an "inward journey" of spiritual practices and an "outward journey" o fa specific missional engagement. "The focus isn't on success as much as it is on building up and reaching out, inward and outward spiritual growth, lives lived in faithfulness to Jesus Christ in the midst of a non- Christian culture.

Rakesh Roshan Rakesh Roshan is a producer, director, and actor in Bollywood films. A member of the successful Roshan film family, Mr. Roshan opened his own production company in 1982 and has been producing Hindi movies ever since. His film Kaho Naa…Pyaar Hai won nine Filmfare awards, including those for best movie and best director. I didn’t have the privilege of meeting Diana personally, but as a keen observer I learned a lot about her through the media and television coverage of her various activities and her visits to various countries, including India. I vividly remember when she came to my country and visited places that interested her, such as Mother Teresa’s Missionaries of Charity, various homes of the destitute, orphanages, hospitals, and so on. On all of these occasions, her kind looks, kind words, and kind actions, such as holding the poor orphan children in her lap, caring for them with love, and wiping their tears, were sufficient indications to convey the passion that Diana had in her heart for the service of the poor and underprivileged. Wherever she went, she went with such noble mission. She derived a sort of divine pleasure through her visits to charitable institutions, orphanages, and homes of the destitute. By minutely looking at her, one could see a deity in Diana--dedicated to love and kindness--devoted to charity and goodness and the darling of all she met. For such human virtues, love for the poor and concern for the suffering of humanity, Diana commands the immense respect, admiration, and affection of the whole world. Wherever she went, she was received with genuine affection and warmth, unlike politically staged receptions.

p. 371 – 372 Living in a paradise of magnificent meadows and forests abundant with wild game, berries, and nuts, the Utes were self-supporting and could have existed entirely without the provisions doled out to them by their agents at Los Pinos and White River. In 1875 agent F. F. Bond at Los Pinos replied to a request for a census of his Utes: “A count is quite impossible. You might as well try to count a swarm of bees when on the wing. They travel all over the country like the deer which they hunt.” Agent E. H. Danforth at White River estimated that about nine hundred Utes used his agency as a headquarters, but he admitted that he had no luck in inducing them to settle down in the valley around the agency. At both places, the Utes humoured their agents by keeping small beef herds and planting a few rows of corn, potatoes, and turnips, but there was no real need for any of these pursuits. The beginning of the end of freedom upon their own reservation came in the spring of 1878, when a new agent reported for duty at White River. The agent’s name was Nathan C. Meeker, former poet, novelist, newspaper correspondent, and organizer of cooperative agrarian colonies. Most of Meeker’s ventures failed, and although he sought the agency position because he needed the money, he was possessed of a missionary fervor and sincerely believed that it was his duty as a member of a superior race to “elevate and enlighten” the Utes. As he phrased it, he was determined to bring them out of savagery through the pastoral stage to the barbaric, and finally to “the enlightened, scientific, and religious stage.” Meeker was confident he could accomplish all this in “five, ten, or twenty years.” In his humourless and overbearing way, Meeker set out systematically to destroy everything the Utes cherished, to make them over into his image, as he believed he had been made in God’s image.

It was this dynamic and comprehensive understanding of the reign of God in which salvation and well-being, soul and body, conversion and development were not to be divorced one from the other—which Ziegenbalg and Plütschau took with them to India. To give one example, before their arrival schools were the prerogative only of Brahmins, and even then only for boys; the missionaries founded schools for members of the other castes and for girls as well. Equally important: in these schools no pressure to become a Christian was brought to bear on anybody and in some instances even non-Christian teachers were appointed (Gensichen 1975a:164-170).

After opening remarks, I asked the group a question: "What comes to your mind when you hear the word partnership?" The missionary members offered words like mutuality, sharing, respect, cooperation, collaboration and so on. It struck me that, as far as I could tell, none of the First Nations people had spoken. After a long silence, a First Nations person spoke firmly but dispassionately: "When we hear the word partnership, what comes to our mind is that this is another way for the White man to control us.

You will never have a missional church without missional people who engage the lives of others where they live, where they work and where they play. In other words, every church member must see him- or herself as a missionary living out their missional calling in their neighborhood, through their vocation and in social settings (third places) within the local community.

1845, when the American Baptist Foreign Mission Society declared that any slave owner would be disqualified from consideration for missionary service, Baptist churches in the South seceded and formed the Southern Baptist Convention so that members would not have to choose between their slaves and their calling to be missionaries.

A WOMAN OF PRAYER Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you. 1 Thessalonians 5:16-18 NKJV On his second missionary journey, Paul started a small church in Thessalonica. A short time later, he penned a letter that was intended to encourage the new believers at that church. Today, almost 2,000 years later, 1 Thessalonians remains a powerful, practical guide for Christian living. In his letter, Paul advised members of the new church to “pray without ceasing.” His advice applies to Christians of every generation. When we consult God on an hourly basis, we avail ourselves of His wisdom, His strength, and His love. As Corrie ten Boom observed, “Any concern that is too small to be turned into a prayer is too small to be made into a burden.” Today, make yourself a woman of prayer. Instead of turning things over in your mind, turn them over to God in prayer. Instead of worrying about your next decision, ask God to lead the way. Don’t limit your prayers to meals or bedtime. Become a woman of constant prayer. God is listening, and He wants to hear from you. Now. The manifold rewards of a serious, consistent prayer life demonstrate clearly that time with our Lord should be our first priority. Shirley Dobson A TIMELY TIP Today, ask yourself if your prayer life is all that it should be. If the answer is yes, keep up the good work. But if the answer is no, set aside a specific time each morning to talk to God. And then, when you’ve set aside a time for prayer, don’t allow yourself to become sidetracked.

both schoolteachers and both dedicated to the Seventh-Day Adventist Church, whose members observe the Sabbath on Saturday, believe in an apocalyptic Second Coming, have a strong missionary tendency, and, if they are strict, do not smoke, drink, eat meat, use makeup, or wear jewelry, including wedding rings.

Believe it or not, the Eugenics Society still exists today. But since Hitler exposed them, they went underground, and they still operate strongly today! Margaret Sanger was a member of the Eugenics Society. She opened abortion clinics in ghetto cities to kill black babies and feeble-minded people. Many foundations that were members of the Eugenics Society, like the Rokafferal Foundation, Carnegie Institution, Ford Foundation, Bill and Melinda Gates Foundation, and many others, still fund abortions, and many missionaries around the world "help" the poor! If you are poor, if you are in welfare collecting (SNAP and EBT), you are considered feeble-minded. Moran's and high-grade Moran are the people being used today by Democrats to vote for them. This is why, after 25 years of being registered Democrats, I stopped voting for Democrats! My question is: Do you still think Democrats & the rich care about the poor? youtube . com / watch?v=vmRb-0v5xfI&t=350s

I must also underscore the important contribution of Latinas to Hispanic preaching. It is common to see Hispanic women in the púlpito, both in Latin America and in the United States. In part, this is an unlikely by-product of the racism that otherwise tainted missionary endeavors in Latin America and the Caribbean. As missions grew south of the border, missionaries were forced to delegate ministerial duties. Given their initial reticence to entrust pastoral work to locals, male missionaries usually turned to their wives and to single female missionaries. Unwittingly, these women became role models. Church members grew accustomed to female leadership in the local congregation and female presence in the púlpito. This led the second and third generations to appoint women as misioneras (lay preachers) and pastor as (local pastors) even in denominations that traditionally did not ordain women.

Many Catholics would agree that what is taught by the Catholic Church is not necessarily what is believed from a faith perspective by its members, and vice versa. The Latter-day Saint doctrines of the premortal life, the organization of the Church, the existence of prophets, modern-day revelation, and even the nature of the Trinity were a few that Marilyn found comfort in, even though the Catholic teachings were contrary. The doctrine of The Church of Jesus Christ of Latter-day Saints taught by the missionaries was, for the most part, in perfect harmony with what Marilyn believed to be true.

Although SIL never allows its members to preach among indigenous peoples like the Pirahãs, Kóhoi had heard of my faith many times in conversations with me and in helping me translate small portions of the New Testament. Then, referring to the previous American missionaries among them, he added, “Arlo told us about Jesus. Steve told us about Jesus. But we don’t want Jesus.” The other men present seemed to agree with him. I replied, “If you don’t want Jesus, you don’t want us. My family is only here to tell you about Jesus.

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.

Another student told me that she couldn't shake the feeling that no one really knew who she was or cared about what she really wanted. She felt she was seen either as a member of a group who was there to "save the college" by increasing diversity, or she was there to be a part of the college's missionary-like efforts to "save black people.

when their small groups outreach as a team, as a missional community, it was more inviting and effective. A typical American church would exhort its members to be evangelistic by being a missionary to invite friends, neighbors, and co-workers to church events, which is a more individualistic mindset.

How was it possible, wondered the abolitionist, to have, men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members. The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution.