Missionary Motivation Quotes

The rich world likes and wishes to believe that someone, somewhere, is doing something for the Third World. For this reason, it does not inquire too closely into the motives or practices of anyone who fulfills, however vicariously, this mandate.

We ought to love, encourage and support each other.

We can do more than we imagine by the power of the Holy Spirit.

May God guide you on the new travel path.

Who would be so base as to pick on a wizened, shriveled old lady, well stricken in years, who has consecrated her entire life to the needy and the destitute? On the other hand, who would be so incurious as to leave unexamined the influence and motives of a woman who once boasted of operating more than five hundred convents in upward of 105 countries—“without counting India”? Lone self-sacrificing zealot, or chair of a missionary multinational? The scale alters with the perspective, and the perspective alters with the scale.

O Lord, thy will be done in my life as it is written in Heaven in Jesus Name. Amen.

The Lord’s gracious hand is upon us. We will begin the good work.

I devote my life in service of humanity.

John Stott says, ‘The highest of all missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God), but rather zeal – burning passionate zeal – for the glory of Jesus Christ.’4

If you try to convert someone, it will never be to effect his salvation but to make him suffer like yourself, to be sure he is exposed to the same ordeals and endures them with the same impatience. You keep watch, you pray, you agonize-provided he does too, sighing, groaning, beset by the same tortures that are racking you. Intolerance is the work of ravaged souls whose faith comes down to a more or less deliberate torment they would like to see generalized, instituted. The happiness of others never having been a motive or principle of action, it is invoked only to appease conscience or to parade noble excuses: whenever we determine upon an action, the impulse leading to it and forcing us to complete it is almost always inadmissible. No one saves anyone; for we save only ourselves, and do so all the better if we disguise as convictions the misery we want to share, to lavish on others. However glamorous its appearances, proselytism nonetheless derives from a suspect generosity, worse in its effects than a patent aggression. No one is willing to endure alone the discipline he may even have assented to, nor the yoke he has shouldered. Vindication reverberates beneath the missionary's bonhomie, the apostle's joy. We convert not to liberate but to enchain. Once someone is shackled by a certainty, he envies your vague opinions, your resistance to dogmas or slogans, your blissful incapacity to commit yourself.

We live life not only for ourselves but for others.

May God give you overflowing grace for every good work.

For every God-given goal, He gives grace to accomplish it.

Work with enthusiasm.

If you find a need, reach out to help.

How wide, how long, how deep is the love that Saviour extends to all humanity!

The failure of the citizens to pray for the nation will lead to its collapse.

We are all valuable. Humanity needs our individual services.

Man is a missionary.

The spreading of the Gospel, regardless of the motives or the integrity or the heroism of some of the missionaries, was an absolutely indispensable justification for the planting of the flag.

So, you see; you have the soul of a missionary, the heart of a revolutionary and the mind of a reformer. But what are you to yourself and the family and friends who will always be there for you?

If money could motivate the merchants of England to cross death-defying oceans and enter the interior of China at great personal risk of the loss of life, could not the love of Christ motivate the missionaries to do the same for the sake of the gospel?

But how does the Atonement motivate, invite, and draw all men unto the Savior? What causes this gravitational pull-- this spiritual tug? There is a certain compelling power that flows from righteous suffering-- not indiscriminate suffering, not needless suffering, but righteous, voluntary suffering for another. Such suffering for another is the highest and purest form of motivation we can offer to those we love. Contemplate that for a moment: How does one change the attitude or the course of conduct of a loved one whose every step seems bent on destruction? If example fails to influence, words of kindness go unheeded, and the powers of logic are dismissed as chaff before the wind, then where does one turn... In the words of the missionary evangelist, E. Stanley Jones, suffering has "an intesnse moral appeal." Jones once asked Mahatma Gandhi as he sat on a cot in an open courtyard of Yervavda jail, "'Isn't your fasting a species of coercion?' 'Yes,' he said very slowly, 'the same kind of coercion which Jesus exercises upon you from the cross.'" As Jones reflected upon that sobering rejoinder, he said: "I was silent. It was so obviously true that I am silent again every time I think of it. He was prfoundly right. The years have clarified it. And I now see it for what it is: a very morally potent and redenptive power if used rightly. But it has to be used rightly.

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.

Hudson Taylor, founder of the China Inland Mission (now called the Overseas Missionary Fellowship) believed that if money could motivate the merchants of England to cross life-threatening oceans and enter the interior of China at great personal risk of loss of life, could not the love of Christ motivate missionaries to do the same for the sake of the gospel?

The spreading of the Gospel, regardless of the motives or the integrity or the heroism of some of the missionaries, was an absolutely indispensable justification for the planting of the flag. Priests and nuns and school-teachers helped to protect and sanctify the power that was so ruthlessly being used by people who were indeed seeking a city, but not one in the heavens, and one to be made, very definitely, by captive hands. The Christian church itself—again, as distinguished from some of its ministers—sanctified and rejoiced in the conquests of the flag, and encouraged, if it did not formulate, the belief that conquest, with the resulting relative well-being of the Western populations, was proof of the favor of God.

The rich world likes and wishes to believe that someone, somewhere, is doing something for the Third World. For this reason, it does not inquire too closely into the motives or practices of anyone who fulfills, however vicariously, this mandate. The great white hope meets the great black hole; the mission to the heathen blends with the comforting myth of Florence Nightingale. As ever, the true address of the missionary is to the self-satisfaction of the sponsor and the donor, and not to the needs of the downtrodden. Helpless infants, abandoned derelicts, lepers and the terminally ill are the raw material for demonstrations of compassion. They are in no position to complain, and their passivity and abjection is considered a sterling trait. It is time to recognize that the world’s leading exponent of this false consolation is herself a demagogue, an obscurantist and a servant of earthly powers.

The fact that Bultmann proceeds from a pastoral and missionary motive - namely, to preserve modern man from rejecting the New Testament because of its mythical structure - does not diminish by one iota the theological presumption of this undertaking

Christians often fail to get in touch with the shocking message that can lie at the heart of evangelism: “I am here to change you, and I’m going to change you so that you become like me.” There are some obvious dangers here once we think about all this. If we approach people in this way, we are not treating them as people. We are not respecting them. We are treating them as part of our own program, like an objective and a statistic, and this is self-centered as well as disrespectful. An obnoxious smell of superiority is apparent. Further, we are judging people as fundamentally inadequate. *We* are okay, of course. Missionary work conducted in this spirit is a well-intentioned but self-centered power-play… We can avoid this instrumentalizing of potential converts - a making of them into something like an instrument or tool that then does something for us - only by approaching them for their own sakes and hence not as potential converts at all. We must value our initial relationships with people for what they are and not in terms of what we want out of them. This means that we must want to become their friends. Moreover, it must be a friendship with no strings attached. We must seek out relationships because we are interested in and value other people for who they are, right where they are. Conversions would be nice, but they are not our main agenda. We hope and pray for the best for our new friends, but that is not our principal motivation for relating to them. In this way and only in this way do we avoid colonizing people as we convert them.

How many Catholics—indeed, how many Catholic missionaries—hold those same beliefs today? How many would be willing to proclaim those beliefs to an unfamiliar and quite likely hostile audience? How many truly believe that the opportunity to convey the Gospel message is worth the risk of offending an audience, worth the risk of being rejected and scorned, worth even the risk of life itself? If the work of evangelization is not worth those risks, then why do we honor the martyrs who took them? Were they foolish? Were they intemperate zealots motivated by noble ideals, no doubt, but wanting in prudence? Did they, in the end, do any good for those pagan tribes?

Flotsam Some people figuratively, although sometimes literately, washed up on the barren beaches of West Africa because they were unwelcome in most other countries. Adventurers, seamen, construction contractors, military mercenaries, as well as missionaries and professional government employees, found themselves here. Money was frequently the motivating factor for people who came to this third world country and most of the typical tropical tramps I knew were involved in the many unsavory activities going on. The dank weather which is usually heavy with moisture from May until October, with a short reprieve of a week or two in July or August, contributed to the bleak attitude people had. What passes for a dry season lasts from November through April with the least likely chance of rain in December and January. The frequent heavy showers and rainstorms make Liberia and Sierra Leone the wettest climatic region in Africa. One way or another, everyone was always wet…. This in turn attributed to the heavy drinking and it was said that if the moisture didn't come from the sky it certainly came from the pores... Generally speaking in West Africa near the Equator the climate is tropical, hot and humid all year round! There were numerous meeting places or drinking holes for the expats. Guaranteed, there was no way any of us would be able to survive the conditions of West Africa without occasionally imbibing, which in reality we did constantly. The most popular bars for Europeans, which in Liberia included Americans, were run by foreigners to the country and these included the more upscale American Hotel and the old Ducor Hotel, near the Cape Mesurado Lighthouse on Mamba Point.

When I was sent to rehab for a year and a half at the age of sixteen, I was able to crawl out of the addiction but found myself just anxious to be thought of as the poster child of a “good client” as a substitute for genuine self-worth. Even a very real experience of religious faith was hijacked by my need to fill this hole. After becoming a missionary and attending seminary, I was quietly ashamed to discover that a majority of my motivation for doing so was again to become a person who was seen as good enough by those around me. I realized in my late twenties that I’d been playing out the same pattern over and over without realizing it: looking for a role to fill that would finally make me worthy of kindness and love and belonging. When I viewed getting my life together as a way for trying to atone for the sin of falling apart, I stayed stuck in a shame-fueled cycle of performance, perfectionism, and failure.

Though we are a missionary agency, with our eyes firmly fixed on reaching the whole world, that is not our deepest motivation. If it were, we would be in constant danger of being over-driven … We seek to multiply an environment in which each person is encouraged and provoked to seek a constantly growing relationship with God. From that intimacy with God, we know He will lead us, individually, as teams, and as an entire movement to demonstrate and proclaim the knowledge of Him to people everywhere.

Do everything with love.

May we reach out to one another in love, in faith and in kindness.

The highest of missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God . . .), but rather zeal—burning and passionate zeal—for the glory of Jesus Christ. . . . Only one imperialism is Christian . . . and that is concern for His Imperial Majesty Jesus Christ, and for the glory of his empire.2

The church's motive for mission is love for her Lord and all those he died to save. If we do not love, we will not act. But it is faith that tells us who God is in Christ and whom God loves. It is faith that tells us how to love. A crisis of faith weakens the charity which is the soul of the church, and a church so weakened cannot act, cannot be missionary.

The highest of missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God . . .), but rather zeal—burning and passionate zeal—for the glory of Jesus Christ. . . . Only one imperialism is Christian . . . and that is concern for His Imperial Majesty Jesus Christ, and for the glory of his empire.

Start thinking long-term. Going on a short-term mission trip might be motivated by the spirit of generosity. Becoming a long-term advocate for the concerns you observed or defending the rights of the people you met will take sacrifice. Financial support of non-Western missionaries might involve generosity. Submitting to their leadership on your multicultural team might be a sacrifice. Exposure to global needs and opportunities will challenge us to respond, but most of these responses will require long-term commitments.

Hoping to apply what few marketable skills I'd acquired in school, I used my undergraduate's Hebrew to check into options in Israel. I was eager to travel, open to adventure, but as a non-Jew, I found that my possible motives were a cause for concern. In more than one interview I was asked a question that I would eventually hear word for word from Malpesh himself: Are you some sort of missionary? To my prospective employers I tried to explain that if I was to convert anyone it would only be to a nebulous wishy-washy agnosticism, but this honest answer did not earn me many callbacks.

Premillennialists tended to have an even more melancholy view of nonChristians than had prevailed among their predecessors; sometimes this view was applied even to those who professed to be Christians but clearly had a different understanding of the gospel. All reality was, in essentially Manichean categories, divided into neat antitheses: good and evil, the saved and the lost, the true and the false (cf Marsden 1980:211). “In this dichotomized worldview, ambiguity was rare” (:225). Conversion was a crisis experience, a transfer from absolute darkness to absolute light. The millions on their way to perdition should therefore be snatched from the jaws of hell as soon as possible. Missionary motivation shifted gradually from emphasizing the depth of God's love to concentrating on the imminence and horror of divine judgment.

Lamin Sanneh, a Christian scholar converted from his Islamic roots in the Gambia, West Africa, now teaches at Yale University. His book Translating the Message: the Missionary Impact on Culture offers an answer to the question: Do missionaries destroy indigenous cultures?' In spite of the fact that missionaries might have come with mixed motives and even superiority complexes, they translated the Bible into indigenous languages and adapted and contextualized its message to local cultures. Sanneh observes that by translating the Bible into vernacular languages, Christian missionaries actually helped to preserve cultures and languages. According to Sanneh, rather than serving as a tool for Western cultural domination, the translation efforts of European and North American missionaries provoked: (1) vernacular revitalization: the preservation of specific cultures by preserving their language; (2) religious change: people were attracted to Christianity and a "God who speaks my language" over Islam, which is fundamentally not translatable; and (3) social transformation: the dignity associated with God speaking indigenous languages revitalized societies and laid the foundation for the eventual ousting of colonial powers.2

Seek and fulfil your divine purpose.

group of aspiring young Mormon painters who called themselves “art missionaries” arrived from Utah, many to enroll at the Académie Julian. Their expenses were being provided by the Church of Jesus Christ of Latter-day Saints in return for work they would later contribute, painting murals in the Temple at Salt Lake City. As one of their leaders, an especially gifted painter named John Hafen, said, their motivation was the belief that “the highest possible development of talent is the duty we owe to our Creator.” Though no exact count was made of the American art students in Paris at the time, they undoubtedly numbered more than a thousand. And

The missionaries were motivated by divine guidance to fulfill the mission despite the difficulties nor the dangers.

This amounts to nothing more than misleading propaganda. The purpose is to create a climate of acceptance for the passage of legislation which will turn the majority of parents into criminals of the most heinous kind-those whose victims are defenseless children. The resulting body of law will play directly into the hands of ultraliberal social engineers as well as social activists within the professional community. The outward motive-the protection of children-conceals several more insidious ones: • The desire to expand and consolidate the power of the helping professions. At the present time, there is no law that says an individual must, under certain circumstances, submit to psychological evaluation and counseling. If they are written as is being suggested, however, antispanking laws will require exactly that. They will give helping professionals the power to define when the law has been broken, who is in need of "help" and how much, and when a certain parent's "rehabilitation" is complete. It is significant to note that in all of history the only other state to confer this much power on psychologists and their ilk was the former Soviet Union. • The desire to manipulate the inner workings of the American family; specifically, the desire to exercise significant control over the child-rearing process. Take it from someone who was, at one time, similarly guilty, a significant number of helping professionals possess a "save the world" mentality. They believe they know what's best for individuals, families, and children. The only problem, as they see it, is that most people are "in denial"-unwilling to recognize their need for help. This self-righteousness fuels a zealous, missionary attitude. And like the first missionaries to the New World, many helping professionals seem to believe that their vision of a perfect world justifies whatever means they deem necessary, including licensing parents, taking children away from parents they define as unfit, and the like. (For a close look at the social engineering being proposed by some professionals, see Debating Children's Lives, Mason and Gambrill, eds., Sage Publications, 1994).

Have you noticed how many religions encourage adherents to evangelize their faith? Missionary work is a way to grow the number of adherents, but, psychologically speaking, there’s more to proselytizing than getting nonbelievers to join the fold. According to several recent studies, preaching to others can have a great impact on the motivation and adherence of the teacher.

Missionaries aren’t just crazy religious nuts! Well, maybe some are, but they all have a dream that motivates them, a vision of what, through their efforts, is meant to be. I think it’s probably true that everyone has had dreams that are unique to them. Most forgot their dreams as they grew older and take on more responsibilities raising families and pursuing careers. For some people who do remember, hard as they try to forget, their dreams haunt them at night. These are the dreamers who thought that they could be the ones to change the world! Peter was such a dreamer. Here is his story.

We will always be greedy for more land, more wealth, power, luxury, more freedom, friends, love, sex, more of anything and everything that brings us some sense of fulfillment or pleasure. Philosophers are greedy for more knowledge, missionaries are greedy for more sheep to add to their flock, so despite all of the ‘virtuous’ things they do, greed is still a major motive behind their actions. The world is run by avarice. It’s the foundation beneath every aspect of our existence.

mission minded” (it is their “thing”), but others are not. Missions is another line item on the church budget, the short-term mission trip another date on the church calendar. Missionary service is described in terms of a choice for those with a particular interest. Such thinking is entirely inconsistent with the explicit divine mandate emanating from the very lips of Jesus in his parting words to his followers. Obedience may not be the noblest of motives, but it does call the whole church to account as stewards of the gospel with unmistakable marching orders from its Lord.

What are the all-planetary unanimity, harmony, subservientness, and spirits of the all-Marcoscom? Do you know that the tincture hymn of the "Om" ecology is heading humankind and motives numerous universes is the unison and beginning of time the cosmic internship vassal inside and it is enthralled infinitude of all the oneness being studied and fashionable missionary? It will have been travelled intrinsically as well as including all the availability of energies subordinate to this switched manner. All the docile almighties forces are subjunctive in the adjective of servient heritage, and in it, unionship of 'Om' subordinates is a huge subter of inspirational amenability while downloading each programme of animate and inanimate existence in every second, every minute, and every hour of solidarity with peaceful silenceness of three tense.