Missions Conference Quotes

Feeling confronted with the absurdity of life may sometimes nurture a personal satisfaction for those who like to set a paramount task or to create a compassionate mission. In so doing, the seal of absurdity becomes less unbearable, while it confers them a ‘Sisyphus’ status that transmutes them into heroes of human resilience. (“Sisyphus on the hill.)

Every person that has lived with purpose has at one time or another answered these questions: Do you remember who you were before the world, and it's evil stole your hope? Do you remember who you wanted to be before a religion, culture or organization told you to be something you were not? Do you remember what your dream was before they told you that it was unachievable? Do you remember the moments God kept taking you back to the one thing you were best at (but you kept denying it)? Do you remember the moments He handed you the opportunity and you walked away, instead? Do you remember the moments He kept closing the doors on the one thing you wanted because it wouldn't help you? Do you remember it was all going to be okay if you simply believed, but you gave up? For every bad moment, we blamed others, kept score, got even and forgot to live. When you remember your "true self", then you can begin to walk forward once again down the road to discovery, childhood dreams and your life purpose. (Writer's Conference, 2012)

We didn't try to force God's hand or do the "I just heard a sermon about David and Goliath so I need to quit my job right this second" leap of faith that's so popular in Christian circles. We took our time with the decision, like another guy in the Bible, named Jesus. He spent thirty years in obscurity before he started his adventure. Often, we're not willing to spend thirty minutes in preparation, never mind thirty years, especially when we come home from a conference and find our day jobs waiting for us on Monday morning. I'm not sure why Christians sometimes think the maturation of our own missions will be radically shorter than that of Jesus. But it happens and in the past I've certainly wanted to take wild, unplanned, possibly-not-inspired-by-God leaps of faith.

Worldly Christians look to God primarily for personal fulfillment. They are saved, but self-centered. They love to attend concerts and enrichment seminars, but you would never find them at a missions conference because they aren’t interested. Their prayers focus on their own needs, blessings, and happiness. It’s a “me-first” faith: How can God make my life more comfortable? They want to use God for their purposes instead of being used for his purposes.

I have said that women are like lionesses at the gate of the home. Whatever happens in a woman's home and family happens because she cares about it and it matters to her. She guards that gate, and if something matters to her, it matters to her family. . . . It is very difficult to get a lion cub away from a lioness who doesn't believe in missions, but if the lioness believes in a mission, she will devote her life to preparing her cub to go out and serve the Lord. . . . Service happens if she cares about it. . . . We know that when our priorities are out of order, we lose power. [Choose Ye This Day to Serve the Lord: Talks from the 2010 BYU Women's Conference (Salt Lake City: Deseret Book, 2010), 5-6, 12]

Granted, vegetarian naming wrests meat eating from a context of acceptance; this does not invalidate its mission. One thing must be acknowledged about vegetarian naming as exemplified in the above examples: these are true words. The dissonance they produce is not due to their being false, but to their being too accurate. These words do not adhere to our common discourse which presumes the edibility of animals. Just as feminists proclaimed that 'rape is violence, not sex,' vegetarians wish to name the violence of meat eating. Both groups challenge commonly used terms. Mary Daly calls the phrase 'forcible rape' a reversal by redundancy because it implies that all rapes are not forcible. This example highlights the role of language in masking violence, in this case an adjective deflects attention from the violence inherent in the meaning of the noun. The adjective confers a certain benignity on the word 'rape.' Similarly, the phrase 'humane slaughter' confers a certain benignity on the term 'slaughter.' Daly would call this the process of 'simple inversion': 'the usage of terms and phrases to label...activities as the opposite of what they really are.' The use of adjectives in the phrases 'humane slaughter' and 'forcible rape' promotes a conceptual misfocusing that relativizes these acts of violence. Additionally, as we ponder how the end is achieved, 'forcibly,' 'humanely,' our attention is continously framed so that the absent referents--women, animals--do not appear. Just as all rapes are forcible, all slaughter of animals for food is inhumane regardless of what it is called.

Wilson’s mission now was not saving Russian democracy; it was defeating Germany, the outlaw nation, and pressing the war forward to the conclusion he desired, a great peace conference at which the sources of all the world’s conflicts and wars would finally be resolved.

Yes, brothers and sisters, the mission of the Church is glorious-to invite all of us to come unto Christ through proclaiming the gospel, perfecting our lives, and redeeming our dead. As we come unto Christ, we bless our own lives, those of our families, and our Father in Heaven's children, both living and dead. . . . "I pray that we will be obedient to God, learn His will and do it, and, above all, that we will keep the first and great commandment-to love the Lord with all our heart, soul, mind, and strength" ("Come Unto Christ," April 1988 General Conference).

A thing worthy of note is the natural intrepidity of lawyers. Whether from the habit of receiving a great many persons, or from the deep sense of the protection conferred on them by the law, or from confidence in their missions, they enter everywhere, fearing nothing, like priests and physicians.

Truman was surly in his leave-taking, unable to forgive Ike for his campaign critiques and move on. Although Eisenhower was invited to the White House to confer with Truman after the election, the meeting was chilly. Looking ahead to the inauguration, Eisenhower grumbled, “I wonder if I can stand sitting next to him.” By inauguration day, things deteriorated to the degree that Truman even took umbrage at Ike’s choice of a homburg over a

It was as if my whole life, in God’s plan, had pointed to this moment. I could remember vividly that day so long ago, during the second year of my noviceship at St. Andrew’s in New York, when our novice master read us a letter from Pius XI asking for volunteers to join a new Russian mission just opened in Rome. Even as he read the letter, something within me stirred. I could hardly wait for the conference to finish so I could go to the novice master and volunteer for this new Russian apostolate.

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.

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.

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.

JANUARY 13 SUGGESTED READING: GALATIANS 1:15–24 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood (Gal. 1:16). When God told Paul to do something for Him, the apostle did not consult with “flesh and blood.” In other words, he did not ask for a human opinion about God’s will for him. Do you? Some people have told us, “Well, I was ready to receive the baptism of the Holy Spirit; but not now.” Why? Because they went to their minister and asked his opinion, even though he is not filled with the Spirit. There is no way he can give guidance in an area he doesn’t know anything about. Speak with God. Wait for Him. Take His way. Confer not with “flesh and blood.” There are some dear people on a foreign field who have no business being there. They should be at home. The reason they went to the mission field is because they listened to the passionate appeal of human pleas. God did not send them. They consulted with “flesh and blood.” Listen to God, not to the selfish voice of “flesh and blood.” PRAYER THOUGHT: Forgive me, Lord, for my tendency to let human voices crowd out the still, small voice of the Spirit of God.

Lynum had plenty of information to share. The FBI's files on Mario Savio, the brilliant philosophy student who was the spokesman for the Free Speech Movement, were especially detailed. Savio had a debilitating stutter when speaking to people in small groups, but when standing before a crowd and condemning his administration's latest injustice he spoke with divine fire. His words had inspired students to stage what was the largest campus protest in American history. Newspapers and magazines depicted him as the archetypal "angry young man," and it was true that he embodied a student movement fueled by anger at injustice, impatience for change, and a burning desire for personal freedom. Hoover ordered his agents to gather intelligence they could use to ruin his reputation or otherwise "neutralize" him, impatiently ordering them to expedite their efforts. Hoover's agents had also compiled a bulging dossier on the man Savio saw as his enemy: Clark Kerr. As campus dissent mounted, Hoover came to blame the university president more than anyone else for not putting an end to it. Kerr had led UC to new academic heights, and he had played a key role in establishing the system that guaranteed all Californians access to higher education, a model adopted nationally and internationally. But in Hoover's eyes, Kerr confused academic freedom with academic license, coddled Communist faculty members, and failed to crack down on "young punks" like Savio. Hoover directed his agents to undermine the esteemed educator in myriad ways. He wanted Kerr removed from his post as university president. As he bluntly put it in a memo to his top aides, Kerr was "no good." Reagan listened intently to Lynum's presentation, but he wanted more--much more. He asked for additional information on Kerr, for reports on liberal members of the Board of Regents who might oppose his policies, and for intelligence reports about any upcoming student protests. Just the week before, he had proposed charging tuition for the first time in the university's history, setting off a new wave of protests up and down the state. He told Lynum he feared subversives and liberals would attempt to misrepresent his efforts to establish fiscal responsibility, and that he hoped the FBI would share information about any upcoming demonstrations against him, whether on campus or at his press conferences. It was Reagan's fear, according to Lynum's subsequent report, "that some of his press conferences could be stacked with 'left wingers' who might make an attempt to embarrass him and the state government." Lynum said he understood his concerns, but following Hoover's instructions he made no promises. Then he and Harter wished the ailing governor a speedy recovery, departed the mansion, slipped into their dark four-door Ford, and drove back to the San Francisco field office, where Lynum sent an urgent report to the director. The bedside meeting was extraordinary, but so was the relationship between Reagan and Hoover. It had begun decades earlier, when the actor became an informer in the FBI's investigation of Hollywood Communists. When Reagan was elected president of the Screen Actors Guild, he secretly continued to help the FBI purge fellow actors from the union's rolls. Reagan's informing proved helpful to the House Un-American Activities Committee as well, since the bureau covertly passed along information that could help HUAC hold the hearings that wracked Hollywood and led to the blacklisting and ruin of many people in the film industry. Reagan took great satisfaction from his work with the FBI, which gave him a sense of security and mission during a period when his marriage to Jane Wyman was failing, his acting career faltering, and his faith in the Democratic Party of his father crumbling. In the following years, Reagan and FBI officials courted each other through a series of confidential contacts. (7-8)

Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them the Gospel does, and they were hit by a car and died later that same day, God would have no choice but to punish them forever in conscious torment in hell. God would, in essence, become a fundamentally different being to them in that moment of death, a different being to them forever. A loving heavenly Father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormenter who would ensure that they had no escape from an endless future of agony. Does God become somebody totally different the moment you die? That kind of God is simply devastating. Psychologically crushing. We can’t bear it. No one can. And that is the secret deep in the heart of many people, especially Christians: they don’t love God. They can’t, because the God they’ve been presented with and taught about can’t be loved. That God is terrifying and traumatizing and unbearable. And so there are conferences about how churches can be more “relevant” and “missional” and “welcoming,” and there are vast resources, many, many books and films, for those who want to “reach out” and “connect” and “build relationships” with people who aren’t part of the church. And that can be helpful. But at the heart of it, we have to ask: Just what kind of God is behind all this? Because if something is wrong with your God, if your God is loving one second and cruel the next, if your God will punish people for all of eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, unacceptable, awful reality.[32]

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.

Longstreet reached Catoosa Station the following afternoon, September 19, but found no guide waiting to take him to Bragg or give him news of the battle he could hear raging beyond the western screen of woods. When the horses came up on a later train, he had three of them saddled and set out with two members of his staff to find the headquarters of the Army of Tennessee. He was helped in this, so far as the general direction was concerned, by the rearward drift of the wounded, although none of these unfortunates seemed to know exactly where he could find their commander. Night fell and the three officers continued their ride by moonlight until they were halted by a challenge out of the darkness just ahead: “Who comes there?” “Friends,” they replied, promptly but with circumspection, and in the course of the parley that followed they asked the sentry to identify his unit. When he did so by giving the numbers of his brigade and division—Confederate outfits were invariably known by the names of their commanders—they knew they had blundered into the Union lines. “Let us ride down a little way to find a better crossing,” Old Peter said, disguising his southern accent, and the still-mounted trio withdrew, unfired on, to continue their search for Bragg. It was barely an hour before midnight when they found him—or, rather, found his camp; for he was asleep in his ambulance by then. He turned out for a brief conference, in the course of which he outlined, rather sketchily, what had happened up to now in his contest with Rosecrans, now approaching a climax here at Chickamauga, and passed on the orders already issued to the five corps commanders for a dawn attack next morning. Longstreet, though he had never seen the field by daylight, was informed that he would have charge of the left wing, which contained six of the army’s eleven divisions, including his own two fragmentary ones that had arrived today and yesterday from Virginia. For whatever it might be worth, Bragg also gave him what he later described as “a map showing prominent topographical features of the ground from the Chickamauga River to Mission Ridge, and beyond to the Lookout Mountain range.” Otherwise he was on his own, so far as information was concerned.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

We went to the conference expecting to hear how the church in North America was leading the global church into the new millennium. In contrast, we left the conference praying, "Lord, please don't leave the church in North America behind as you move powerfully into the world.

Jewel Hyun, a Korean American woman, became engaged in global ministry later in life. She enjoyed meeting with me as she prepared for ministry trips, during which she would speak in other countries at conferences. On one occasion she was preparing for a trip to East Africa, where she would be speaking to women who had suffered displacement as refugees as the result of an ethnic genocide. She was concerned about how she could "connect" with these women who lived in such a different world. If you just met jewel, who looks very distinguished, you would never know that her childhood years included fleeing from North Korea and living with her family as refugees. I knew her story, so I responded, "Tell them your own story." "Why would they want to hear my story?" she replied. "Because when these women look at you, they will think to themselves, `This is a nice lady with beautiful clothes and manicured fingernails. She's nice, but she has no idea of the life we've lived.' When you tell them your story, you will be a living representative of hope for them." Jewel told me later that her story connected her deeply to the women, as they realized that she too had shared in the fellowship of suffering.

during the nineteenth century, one home missionary of the African Methodist Episcopal Church reported to the general conference in 1844 “that during four years he had covered 300 miles in his itinerant preaching, establishing 47 churches with a total membership of 2,000. He had seven other itinerant preachers working with him, and 27 local preachers had organized 50 Sunday schools with 200 teachers and 2,000 students.

At their first official leadership retreat in January 2009, the model that the House Republicans chose to emulate was the Taliban. The Texas congressman Pete Sessions, the new leader of the Republican House campaign committee, held up Afghanistan’s infamous Islamic extremists as providing an example of how they could wage “asymmetric warfare.” The country might be in an economic crisis, but governing, he told his colleagues, was not the reason they had been elected. As he flashed through a slide presentation at the Annapolis Inn, he asked his colleagues, “If the Purpose of the Majority is to Govern…What is Our Purpose?” His answer was simple: “The Purpose of the Minority is to become the Majority.” That one goal, he said, was “the entire Conference’s mission.

The founding conference of the Organization of African Unity (OAU) was held in May 1963 while the world’s press was saturated with reports of the savage police response to the civil rights marches in Birmingham, Alabama. The assembled African leaders sent President John Kennedy an eloquent message: “The Negroes who, even while the [OAU] Conference was in session, have been subjected to the most inhuman treatment, who have been blasted with fire hoses cranked up to such

Some people recoil and reply, “God cannot lose face!” The objection misunderstands the nature of “face,” which is an Eastern way of talking about honor and shame. “Face” has both objective and subjective connotations.11 “Face” can even have a moral dimension. For instance, in Chinese culture, the phrase “ni bu yao lian” (“You do not want face”) is an insult because it conveys a person’s immoral lack of regard for others. It can indicate one’s shameful behavior, ill repute, or psychological state.12 In saying God “loses face,” we simply mean that sin publicly dishonors God. How can “face” have both an absolute and relativistic standard? God ultimately decides what is honorable and shameful. I once heard a conference speaker state it this way: “All truth is relative . . . relative to God.” In other words, when Christians say something is “absolutely” true or good, we mean it is true or good relative to God. Before knowing Christ, sinners do not share God’s perspective on glory. We treat God as if he were not infinitely precious, wonderful, and praiseworthy. At best, we treat him as ordinary. At worst, we publicly express contempt for him. The sins listed in Romans 1:29-32 simply express humanity’s shameful disregard for God. The non-Christian is ashamed of the

GRATITUDE & APPRECIATION The time is 22.50 UK time Monday the 7th September 2020 and I have just remembered that it would be the first night of my first conference ever of the vision God has laid in my heart for so many years ‘Indelible Marks of Jesus Christ’ which is based on Hebrews 13:7 NLT, ‘Remember your leaders who taught you the word of God. Think of all the good that has come from their lives, and follow the example of their faith’. I also would like to express my deep gratitude and sincere appreciation to the people who were willing to help and support me for the vision to take off. To Pastor Lindiwe Ncedo, leadership and the church as a whole, my spiritual home ‘Victory Vineyard Ministries, King Williams Town, South Africa. Thank you so much for welcoming, loving and supporting me every time I come home with a mission that needs to be accomplished. It means a lot to me and I will always be grateful for your love and support. To Apostle Oscar Nkosi and Prophetess Busi Nkosi, thank you for your obedience, help and support you have given me. God has used you both tremendously in my life and I was able to take a first step towards the vision God has given me. I really honour and appreciate your spirit of humility and your kindness. May God bless you and keep you both. To Prophet Andre Louw, thank you so much servant of the Most High God your support and the willingness to be a part of laying the foundation of this vision God has blessed me with. I’m really grateful to be surrounded by people like you. May God bless you beyond your imagination. To Pastor Polela: Wow, we have come a long way nkokheli yam; God has used you so much in my life, you understood my pain and your prayers really helped me to navigate through life. Thank you for your love, help and support. May God bless you beyond any known measure. To my East London family, where I would be without you guys: Bishop Nomtha Taki, Apostle Daniel Reed and Pastor Romeo Bosman. You guys rock, thank you so much for your love, help and support and so grateful for your willingness to set up the solid foundation for this vision. May God bless you for more abundantly than all you can even ask or think. To my son Pastor Pumlani Releni, thank you so much for your help and support young man, it means a lot to me. May God bless you always. To my dear sister in Christ Nosipho Soya, thank so much for being there for me when I needed a shoulder to cry on and an ear to listen and I’m grateful for your love, help and support. May God bless you beyond your imagination. I am really blessed and grateful to have people like you in my life and I love you all!!!!

know anything about Minister Zhao’s murder, apart from the fact that it happened. But two murders in such a short period of time? Coincidence, or could they be linked? Ya Yu has an interest in this peace treaty – Mei Feng’s here, and I think she’s the Queen’s most trusted servant.’ Irene thought about the timing of her recent mission, rescuing another Librarian who’d been dragged into a contest for power in the dragon courts. ‘And Ya Yu was very eager to fill the assassinated Minister Zhao’s post before this peace conference took place. Is it possible that the minister’s death was also someone’s attempt

The rabbi shrugged. “It’s a common enough belief among nations that they have a special mission with respect to the rest of the world. The Greeks thought they alone were civilized and all other people were barbarians or savages. The Romans thought it was their duty to spread the benefits of Roman law and order to the rest of the world. The Spaniards thought their function was to spread Catholicism, and the English felt that they were conferring the benefits of Victorian England on India and Africa. Our own country feels a mission to spread democracy, just as, until very recently, the Russians thought it was their function to spread communism. And then there is Islam, which once again feels it has a special mission. The big difference is that we were enjoined to do it by force of example rather than by the sword. You may ridicule the idea that an Almighty God would select one group of people from all the rest, but the fact is that that group believed it, and more or less acted accordingly.” A student ventured, “Is that the official view?” “How do you mean ‘official’?” asked the rabbi. “Well, you know, the accepted version of the Jewish church or synagogue, or whatever you call it?” “If you’re thinking of an official creed,” said the rabbi, “we don’t have one. Every synagogue is autonomous. And every Jew tends to interpret the Law as he sees fit, as it applies to himself. We have

Like last week, she was wearing all black. And like last week, he couldn’t keep from noticing the way the dark color highlighted her pale skin and grayish-blue eyes. She was petite and put together in every detail from her severe coif to her immaculate garments. Though she wasn’t remarkable in her appearance, there was something in her delicate porcelain face that he liked. Perhaps her determination? Or compassion? Or honesty? Truthfully, he hadn’t noticed her at all before last Sunday, but now he was chagrined to admit he’d thought about her all week. He’d told himself that his thoughts had only to do with the way God had spoken through her to answer his prayer. He’d been battling such doubts recently regarding his ministry among the immigrants, and when she’d spoken to him after the service, it was almost as if she’d been delivering a message directly from God. He loved when God worked that way. Regardless, his mind had wandered too many times from the answered prayer to the bearer of the answer. He hadn’t met a woman in years who had arrested him quite the way Miss Pendleton had. And he was quite taken aback by his strange reaction. After Bettina had passed away ten years ago, he’d had little desire to think about courting other women. At first he’d been too filled with grief and had focused all his energy on raising Thomas. When Thomas had left home to pursue his studies at Union Theological Seminary, Guy had taken the challenge given by the New York Methodist Episcopal Conference. He’d accepted their position as an itinerant pastor to start a mission and chapel among the lions’ den. He’d left his comfortable pastoral position and embraced God’s calling to raise the outcast and homeless, to be among those who had no friend or helper, and do something for them of what Christ had done for him. He’d focused all his time and attention on reaching the lost. Nothing and no one had shaken that attention. Until last week.

So, in our imaginative scenario, Constantine the Christian decided to adopt a policy of mission true to the early Christians’ tradition of patience: Regarding paganism: Constantine would abolish state subsidies for pagan temples and sacrifice. But he would not abolish sacrifice (let the aristocrats pay for it if they want to) or plunder the temples. The many forms of paganism would remain legal. Regarding Christianity: Constantine would abolish all legal impediments to Christianity, putting the Christians on the same grounds as all religions. The Christians could meet, worship, proselytize, and own property. Christianity was growing, and Constantine would not want to interfere with this patient process, so he would not grant imperial subsidies to Christians or confer privileges on their leaders. He would sense that Christianity’s growth is the work of God, and he would intuit that governmental instrumentality could mess this up. Regarding “heretical” Christians: Constantine would refuse to intervene against the rivals of the orthodox Catholic church that he favors. If the Novatians, Valentinians, Cataphrygians, and others were wrong, Constantine would be confident that their influence would recede.

Seeking a compelling example of the company’s poor purchasing habits, Stegner assigned a summer student intern to investigate a single item—work gloves, which workers in most of the company’s factories wore. The student embarked on a mission to identify all the types of gloves used in all the company’s factories and then trace back what the company was paying for them. The intrepid intern soon reported that the factories were purchasing 424 different kinds of gloves! Furthermore, they were using different glove suppliers, and they were all negotiating their own prices. The same pair of gloves that cost $5 at one factory might cost $17 at another. At Stegner’s request, the student collected a specimen of every one of the 424 different types of gloves and tagged each with the price paid. Then all the gloves were gathered up, brought to the boardroom, and piled up on the conference table. Stegner invited all the division presidents to come visit the Glove Shrine. He recalled the scene: What they saw was a large expensive table, normally clean or with a few papers, now stacked high with gloves. Each of our executives stared at this display for a minute. Then each said something like, “We really buy all these different kinds of gloves?” Well, as a matter of fact, yes we do. “Really?” Yes, really. Then they walked around the table…. They could see the prices. They looked at two gloves that seemed exactly alike, yet one was marked $3.22 and the other $10.55. It’s a rare event when these people don’t have anything to say. But that day, they just stood with their mouths gaping. The gloves exhibit soon became a traveling road show, visiting dozens of plants. The reaction was visceral: This is crazy. We’re crazy. And we’ve got to make sure this stops happening.

Numbers had no rhymes that could cause problems, so it was fine to call out one, two, and three by their proper names. But zero, which was even less likely to create rhyming difficulties, proved to be an irresistible target, and so aviators referred to zeros as “balls.” Wally Schirra, more than most astronauts, could barely contain himself. Throughout the eleven days of the Apollo 7 mission, Wally had taken special pleasure in calling down, “First off, we’ll read off balls,” or “Star difference angle was four balls,” or “Two balls twenty-two, plus four balls six, plus four balls one.” Inevitably, the capcom would follow that lead, since he could hardly say zero when Wally was talking balls. So the voice from the ground would answer the commander: “Okay, all balls minus twenty-six eighty-seven.” Then, finally, a female reporter at a NASA press conference during Apollo 7’s mission raised her hand and said, “I don’t understand about the balls.” All of the male reporters laughed until they cried.

He is susceptible to conference room boredom and is incapable of talking to businessmen, particularly the run-of-the-mill variety. Nero is allergic to the vocabulary of business talk, not just on plain aesthetic grounds. Phrases like “game plan,” “bottom line,” “how to get there from here,” “we provide our clients with solutions,” “our mission,” and other hackneyed expressions that dominate meetings lack both the precision and the coloration that he prefers to hear. Whether people populate silence with hollow sentences, or if such meetings present any true merit, he does not know; at any rate he did not want to be part of it.

On September 1, 1969, for example, members of the 196th Infantry Brigade in Quang Tin Province spotted a group of Vietnamese. Officers and sergeants, peering through binoculars, conferred about the situation. After about ten minutes of observation the senior officer, Captain David Janca, ordered his machine gunners to open fire and called in an artillery fire mission. A small patrol was then dispatched to the kill zone. “Upon arrival,” assistant machine gunner Robert Gray said later, “we found dead and wounded Vietnamese children.”28 Patrol member Welkie Louie described the scene: “I observed about four to six Vietnamese children lying in one pile, dead. About five meters from this position were two or three wounded Vietnamese children huddled together.”29 Afterward, artillery forward observer Robert Wolz told army investigators that he saw an official document in which “the dead were listed as VC.”30 Another report even referred to them as “NVA”—that is, North Vietnamese army troops.31 In death, this small group of children had morphed into guerrillas and then into uniformed enemy soldiers as the body count wound its way through the military’s statistics generation machine.

Prospector Base was a cluster of five ten-meter-diameter inflatable domes, arranged in a tight pentagonal formation. Each dome touched two others on either side for mutual support against the fierce spring winds of the southern hemisphere. The void in the center of the pentagon was filled with a smaller dome, seven-and-a-half meters in diameter. The only equipment the central dome contained was the base water recycler unit. The recycler received wastewater from the galley, and from the shower and sink. Dubbed “the hall” by the EPSILON engineers, hatches connected the smaller central dome with each of the larger five domes that surrounded it. Each large dome was accessible to the others only via the hall. The larger dome closest to the landing party’s direction of travel possessed an airlock to the outside atmosphere. Known as the common room, it housed the main base computer, the communications equipment, the primary electrical supply panels, the CO2 scrubber, the oxygen generator and the backup oxygen supply tanks. The oxygen generator electrolyzed water collected from dehumidifiers located in all domes except the greenhouse and from the CO2 scrubber. It released molecular oxygen directly back into the air supply. The hydrogen it generated was directed to the carbon dioxide scrubber. By combining the Sabatier Reaction with the pyrolysis of waste product methane, the only reaction products were water—which was sent back to the oxygen generator—and graphite. The graphite was removed from a small steel reactor vessel once a week and stored in the shop where Dave and Luis intended to test the feasibility of carbon fiber manufacture. Excess heat generated by the water recycler, the oxygen generator, and the CO2 scrubber supplemented the heat output from the base heating system. The dome to the immediate left contained the crew sleeping quarters and a well-provisioned sick bay. The next dome housed the galley, food storage, and exercise equipment. The table in the galley doubled as the base conference table. The fourth large dome served as the greenhouse. It also housed the composting toilet and a shower. The final dome contained the shop, an assay bench, and a small smelter. The smelter was intended to develop proof-of-concept smelting processes for the various rare earth elements collected from the surrounding region. Subsequent Prospector missions would construct and operate a commercial smelter. A second manual airlock was attached to the shop dome to allow direct unloading of ore and loading of ingots for shipment to Earth.

In 1974, Archbishop Fulton Sheen said in a conference, “We are at the end of Christendom. Not of Christianity, not of the Church, but of Christendom. Now what is meant by Christendom? Christendom is economic, political, social life as inspired by Christian principles. That is ending — we’ve seen it die.” But he went on to say, “These are great and wonderful days in which to be alive. … It is not a gloomy picture — it is a picture of the Church in the midst of increasing opposition from the world. And therefore live your lives in the full consciousness of this hour of testing, and rally close to the heart of Christ.

Because von Braun was a public figure, his Nazi past was always there, but in shadow. By the 1960s, it was sometimes treated as a joke. One night, before an Apollo mission, von Braun stormed out of a press conference after a reporter asked him if he could guarantee that the rocket would not hit London.

While the United States has been cracking down on illegal technology transfer, Canada has for years been actively facilitating the work of CAIEP and removing barriers for the ‘exchange of talent’.86 SAFEA’s objective of recruiting spies is hinted at on its website, where it states that its mission is to use ‘many types of recruitment channels’ and to do so by making ‘full use of contacts with governments, exchanges with sister cities, international economic and trade negotiations, international conferences, and like opportunities’ to recruit foreign experts.87 One such channel is private companies. Triway Enterprises is a Virginia-based company set up under SAFEA’s auspices, with branches in Beijing and Nanjing.88 Its function is to link Chinese firms and local government offices with US experts who can supply intellectual property.

The biggest shift I see taking place in regard to the anointing, is that we are moving from the old system, where you can burn the wick, and run from conferences, to places, and seminars, and purchase anointing oil. The shift that's taking place in regard to the anointing is going to be the realization that you're going to have to burn brightly without burning out. The only way to do that is to obtain the oil of intimacy for yourself. Also, when it comes to missions, what we have done is we tried to achieve something you only can receive. “Ask of me and I will give it to you,” Psalms 2:8 says. So the whole thing is about asking and receiving; “Ask of me, and I will give you Pakistan, or ask of me, and I will give you like what Heidi is doing in Mozambique, or the different ethno-linguistic people groups. Everything

I speak now of the mission the Elders of the council granted to you in the conference chamber. As you remember, your part in the coming task is twofold. In one phase of this you will accompany us to act with us in the great war that must be fought. We have developed a plan in which your help as an advance and secret agent is necessary. You will be told more about that later, when we have embarked. “Now, however, your other mission begins, here on Nor. It is the mission of love for your fellow men. No matter how successful we are in rescuing the men of Atlan, it cannot be that we will rescue all of them. Many must not be rescued! There is nothing we could do for them, poisoned as they are to the point of death. Nor must we allow any of this poison to escape to the dark worlds where it can infect others. Too, the dero influence is dangerous, and madness must not spread over the universe. “Thus, it has been given to you to inscribe on imperishable plates of telonion, our eternal metal, a message to future man which will be placed on and in Mu so that those who have the intelligence to find and read it may benefit by the truths of growth and defense against a too-soon death by age. “After the passing of Atlan science from Mu, men will begin to die at the same age, and their sons will all be the same size at the same age. This will be caused by accumulations of sun-poison in the water of Mu, which will stop all growth in mankind at almost the very beginning of their development. They will scarcely get beyond childhood before they will begin to die. “These plates you will inscribe will contain a message that is a key and a path to the door that will open life value to these future men, whose fate we know and pity, but cannot prevent. We can only teach them what we know that will enable them to get the most out of their life on Mu. The dero will not be able to read, and thus will die as they should. Those whose minds are powerful enough to escape complete dero-robotism will read and profit. “You can tell them how to attain this life growth by freeing their food and water intake of all the poisons that will be found in it in the natural state. The age poisons can be removed by centrifuge and by still; their air can be made a nutrient by proper treatment and freed of all its detrimental ions by field sweeps of electric. The exd on which the basic integration of life feeds can be concentrated (just as it was in your body in the growth school tank) in energy flows which greatly increase the rate of growth and the solidity and weight of the flesh. “Tell future man to do these things, Mutan Mion, and their reward will be great. You have seen what the reward of such effort can be—in thousands of years of life’s fullness—even on a planet under a detrimental sun. We cannot save those men yet unborn. We can only leave for them the heritage that is rightfully theirs, the heritage of our sciencon knowledge. And you, Mutan, in your infinite love and pity for your fellow men, shall perform this task with all the energy that your love makes possible!

They were productively adversarial, like superforecasting team discussions. Managers grilled engineers and forced them to produce data to back up their assertions. The process had worked remarkably. The space shuttle was the most complex machine ever built, and all twenty-four flights had returned safely. But on the emergency conference call, that same quantitative culture led them astray. On their engineers’ advice, McDonald and two Thiokol VPs on the call initially supported a no-launch decision. The Challenger had already been cleared, so this was an eleventh-hour reversal. When NASA officials asked Thiokol engineers exactly what temperature range was safe for flight, they recommended setting a limit at 53 degrees, the lower bound of previous experience. NASA manager Larry Mulloy was flabbergasted. He thought the shuttle was supposed to be cleared to launch from 31 to 99 degrees. A last-minute 53-degree limit was setting an entirely new technical criteria for launches. It had never been discussed, was not backed by quantitative data, and meant that suddenly winter was off-limits for space exploration. Mulloy found it frustrating; he later called it “dumb.” How had the engineers arrived at that number? “They said because they had flown at 53 degrees before,” a NASA manager reflected, “which is no reason to me. That’s tradition rather than technology.” Boisjoly was asked again for data to support his claim, “and I said I have none other than what is being presented.” With the conference call at an impasse, a Thiokol VP asked for a five-minute “offline caucus,” during which Thiokol concluded that they had no more data to provide. They returned to the call a half hour later with a new decision: proceed with launch. Their official document read, “temperature data not conclusive on predicting primary O-ring blow-by.” When conference call participants from NASA and Thiokol later spoke with investigators and gave interviews, they repeatedly brought up the “weak engineering position,” as one put it. Their statements comprised a repetitive chorus: “Unable to quantify”; “supporting data was subjective”; “hadn’t done a good technical job”; “just didn’t have enough conclusive data.” NASA was, after all, the agency that hung a framed quote in the Mission Evaluation Room: “In God We Trust, All Others Bring Data.

It was time to honestly evaluate how I spent every minute of every day. I scanned for wasted time, inefficient hours, and activities that failed to meet the litmus test of mission critical. Utilizing many of the tools set forth in Timothy Ferriss’s The Four-Hour Workweek, I made some drastic cuts, eventually creating a lifestyle template that forms the underpinnings of how I live and manage time today. On the professional front, I did away with all nonessential networking and business-development lunches, events, and meetings, a favorite Hollywood pastime that always sucked up precious hours and rarely led to new business. Unless it was crucial, I politely declined meeting with clients in person, forcing conversations to the phone. And anything that could be done via e-mail replaced lengthy conference calls. High-maintenance clients who represented low revenue were let go. Hours spent on the freeway commuting were traded whenever possible for the home office or the local Starbucks. I went digital on all fronts, untethering my business from location and always having handy my laptop or iPhone. And because I was self-employed—admittedly, a crucial component in my success equation—I could make creative decisions about when and where I worked, giving me the flexibility to train into the late morning and sometimes mid-afternoon without suffering professional consequences.

Rightly considered, kindness is the grand cause of God in the world. Where it is natural, it must forthwith be super-naturalized. Where it is not natural, it must be supernaturally planted. What is the purpose our life? It is a mission to go into every corner it can reach, and reconquer for God’s beatitude His unhappy world back to Him.

The Faith of Jimmy Carter Carter grew up in the Southern Baptist Church that had dominated many parts of the South since the Civil War. As a child, he regularly attended Sunday school, worship services, and the Royal Ambassadors, an organization for young boys that focused on missions, at the Baptist church in Plains, Georgia. At age eleven, Carter publicly professed his faith in Jesus Christ as his personal Savior and Lord, was baptized, and joined the church. Thereafter, he participated faithfully in the Baptist Young People’s Union. Carter’s religious convictions and social attitudes were strongly shaped by his mother, Lillian. In 1958, Carter was ordained as a deacon, the governing office in Southern Baptist congregations, and he ushered, led public prayers, and preached lay sermons at his home church. His failure to win the Democratic nomination for governor in 1966 prompted Carter to reassess his faith. Challenged by a sermon entitled ‘‘If You Were Arrested for Being a Christian, Would There Be Enough Evidence to Convict You?’’ and conversations with his sister, evangelist Ruth Carter Stapleton, he vowed to make serving Christ and others his primary aim. During the 1966 governor’s race, he had spent sixteen to eighteen hours a day trying to convince Georgians to vote for him. ‘‘The comparison struck me,’’ Carter wrote, ‘‘300,000 visits for myself in three months, and 140 visits for God [to witness to others] in fourteen years!’’ Carter soon experienced a more intimate relationship with Christ and inner peace. He read the Bible ‘‘with new interest’’ and concluded that he had been a Pharisee. He went on witnessing missions, attended several religious conferences, and oversaw the showing of a Billy Graham film in Americus, Georgia.

One of Ross’s biggest gripes was the way I operated in meetings, something that had always driven the team crazy, too. He called out my bad habits: I was notoriously impatient, prone to distraction, and a fidgety nail-biter. I also talked over people and dismissed underdeveloped ideas that deserved more conversation. Ross said, “You can’t put all of your attention on the content in meetings. You have to reserve at least 10 percent of it to observe what’s happening in the room, to watch the body language and pick up on how people are truly feeling.” It was a radical notion for me, the idea that I was responsible for reading the room. And I wasn’t even sure why it was important, until Linda sharpened Ross’s point: “Everything you do is a clue for other people about how it is and isn’t okay to behave,” she said. “When you yawn during a presentation, or miss a deadline, or interrupt a speaker, you’re telling everyone that that behavior is acceptable.” Until then, I’d been oblivious to how I was being perceived. So, to prove the point, Ross made me stand on a conference room table during a staff meeting and look down at everyone while we had a conversation. It felt ridiculous, totally uncomfortable, but it taught me about the CEO’s megaphone effect. “You know when you say things like ‘Hey, we should go and do this,’ but you don’t really mean it? In fact, you’ve given it no more than five seconds of thought?” Ross said. “Someone is going to go run and waste time doing that thing you didn’t even want them to do, because you’re the guy with the megaphone. You’re standing on top of the table.” Other times, I’d explode into the office on a Friday morning and announce, “I want to wrap every water tower in New York in a charity: water banner,” and I’d expect everyone to leap into action. Ross had a shorthand for my impulsive ideas. He’d say, “Scott. Squirrel”—as in “Don’t be like a dog chasing after every squirrel you see.” Sometimes I’d fight back and say, “No, this is not a squirrel. Doing this one thing is the whole point.” But most of the time, I’d back off, and my team would breathe a huge sigh of relief.

The new word, “mission,” is historically linked indissolubly with the colonial era and with the idea of a magisterial commissioning. The term presupposes an established church in Europe which dispatched delegates to convert overseas peoples and was as such an attendant phenomenon of European expansion. The church was understood as a legal institution which had the right to entrust its “mission” to secular powers and to a corps of “specialists”—priests or religious. “Mission” meant the activities by which the Western ecclesiastical system was extended into the rest of the world. The “missionary” was irrevocably tied to an institution in Europe, from which he or she derived the mandate and power to confer salvation on those who accept certain tenets of the faith.

Spiritual traditions and teachings have all emphasized that each one of us has a unique purpose and mission in this life to unfold and fulfill, and that this is our work. Our work has to do with purifying and awakening our consciousness, contributing creatively to our community, and being the voice and hands that confer blessings on others. As we discover our calling, and live it as fully as we can, we discover joy and meaning, and our life becomes precious and filled with blessings.

He shared with them his own merciful mission. He breathed on them a second time and said, As the Father has sent me, so I send you.... Receive the holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained. (Jn 20:21-23) That night Jesus gave the Church the ministry of the forgiveness of sins through the Apostles (cf. CCC, no. 1461). By the Sacrament of Holy Orders, bishops and priests continue this ministry to forgive sins “in the name of the Father, and of the Son, and of the Holy Spirit.” In this Sacrament, the priest acts in the person of Christ, the Head of the Church, to reconcile the sinner to both God and the Church. “When he celebrates the Sacrament of Penance, the priest is fulfilling the ministry of the Good Shepherd who seeks the lost sheep.... The priest is the sign and instrument of God’s merciful love for the sinner

However, in October 2010, the Government of India appointed a set of interlocutors—Dilip Padgaonkar, Radha Kumar and M.M Ansari—with the mission of taking the peace process further after due consultations with the several stakeholders in Jammu & Kashmir. Mr Dilip Padgaonkar was my colleague in the Kashmir Committee, but I do not have the pleasure of knowing the other two interlocutors personally. This does not detract from their stature or merit. Whispers around Delhi suggested that while the interlocutors were sincerely trying to talk to the people of J&K, they were scarcely talking to one another. This subsequently appears to have blown up into a full scale war, after it was discovered that two of the three interlocutors accepted hospitality from the ISI-funded Ghulam Nabi Fai to attend conferences in plush capitals of Europe and the US. Till date, the interlocutors have made no significant contribution to the peace process.

Gemini 4 helped create a media misapprehension that I was a Marine. Jim Maloney, a reporter for the Houston Post, a morning newspaper, always covered my late night press conferences. Since the Gemini 4 mission was the first flown from Houston and the first with three flight directors, he wrote an article on Kraft, Hodge, and myself. Adding some color he described me as “an ex-fighter pilot who you would trust with your life. Stocky, crew-cut and blond, Kranz is a bloodthirsty model for a Marine Corps recruiting poster.” The next evening after the press conference I corrected him, “Jim, you got it wrong in your article. I’m Air Force, not a Marine.” He corrected me, saying, “I didn’t say you were a Marine. I said you looked like a poster boy for the Marines!

J. Hudson Taylor, founder of the China Inland Mission, preached these words in 1865 to a large audience in Perth, Scotland, pleading for missionaries to be sent to China. Do you believe that each unit of these millions has an immortal soul, and that there is “none other name under heaven given among men” save the precious name of Jesus “whereby we must be saved”? Do you believe that He and He alone is “the way, the truth, and the life,” and that “no man commeth unto the Father” but by Him? If so, think of the condition of these unsaved souls, and examine yourself in the sight of God to see whether you are doing your utmost to make Him known to them or not. It will not do to say that you have no special call to go to China. With these facts before you, you need rather to ascertain whether you have a special call to stay at home. If you cannot in the sight of God say you are sure that you have a special call to stay at home, why are you disobeying the Saviour’s plain command to go? Why are you refusing to come to the help of the Lord against the mighty? . . . Before the next Perth conference twelve millions more, in China, will have passed for ever beyond our reach. What are we doing to bring them the tidings of Redeeming Love? (from Taylor and Taylor 1965, 167)

EVERYDAY ADVENTURE: LIVING THE MYSTERY OF MARRIAGE “See marriage as the high risk, even heroic, adventure that it is, in which one risks one's all in a partnership, filled with hope, 'till death do us part.” Leon R. Kass, Wing to Wing and Oar to Oar Every marriage, family, church and community needs to have a conversation about the future of marriage. This conference is the place to begin to prepare yourself for these crucial conversations.