Outreach Ministry Quotes

Though no one can backtrack and create a brand new start, Everyone is capable of taking their life in a brand new direction.

Every friend starts out as a stranger.

Humility is understanding that how you encountered God does not completely define God.

The gangs filled a void in society, and the void was the absence of family life. The gang became a family. For some of those guys in the gang that was the only family they knew, because when their mothers had them they were too busy having children for other men. Some of them never knew their daddies. Their daddies never look back after they got their mothers pregnant, and those guys just grew up and they couldn’t relate to nobody. When they had their problems, who could they have talked to? Nobody would listen, so they gravitated together and form a gang. George Mackey, the former representative for the historic Fox Hill community in The Bahamas.

.....I felt other Christian charities and ministries of compassion were wrong in showing the love of Christ. No, many were doing a wonderful job. But I felt the local church should be the center for outreach, and we needed to bring the balance back.

Christian mysticism is about the holy transformation of the mystic by God, so that the mystic becomes instrumental in the holy transformation of God’s people. This transformation always results in missional action in the world. The idea that mysticism is private and removed from the rugged world of ministry is simply false. All the Old Testament prophets were mystics. Their visions, dreams, and other experiences of God were for the express purpose of calling God’s people back to their missional vocation.

The good part about these areas that we were taking over, was that all of them had parks where a lot of guys were just hanging out playing basketball. So I used those parks to make a good first impression with my gun, then I followed up with a speech presentation. At the end of the day, we were able to win over the entire park, and eventually their community….. It was as if these fellas from different areas were just waiting for this, because no one else was going around to them. No one else was telling them that they were needed, only us. Scrooge, former leader of the Rebellion Raiders street gang that once boasted of having some ten thousand members

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

Most ministries in our church have not begun with a bright idea in a pastors’ meeting. We usually don’t say, “Let’s start a street outreach,” and then go recruit laypeople to staff it. We have learned over the years to let God birth something in people who are spiritually sensitive, who begin to pray and feel a calling. Then they come to us. “We want to start such-and-such,” they say—and the ministry gets going and lasts. Discouragement, complications, and other attacks by the enemy don’t wash it out.

And while Jesus’ disciples wanted to learn how to pray above all else, our priorities are precisely the opposite. A nationwide survey asked pastors to identify their highest ministry priorities. Among the top results were evangelism and outreach (46%) and preaching (35%). Prayer ranked dead last (3%).1

Money was also allocated for historical research, a worship anthology called Women’s Words, and an AIDS outreach ministry.

Liberation is to life in all its fullness, meaning the fullest possible developments of people’s gifts and potentialities. Liberation is for enabling people to grow in their own wholeness but also become facilitators of wholeness in widening circles of outreach in a society suffering from multiple oppressions producing pandemic brokenness. Liberation is from the many forces in individuals, relationships, groups, and social institutions that foster brokenness and diminished wholeness for countless people.

Feed your soul through service Sometimes you can work all day and you’ll get tired physically. But there are times when you go out of your way to be a blessing. You get up early to help a coworker. You stop by the hospital and pray for a friend. You mow a neighbor’s lawn after work. Doing all that should make you tired and run-down, but you feel energized, stronger, and refreshed. Why is that? When you do the will of your Father it doesn’t drain you, it replenishes you. You may volunteer in your community each week. You may get up early and go to church on your day off, maybe serving in the children’s ministry after working all week. You may clean houses in the community outreach Saturday morning. You may spend the afternoon at the prison encouraging the inmates. You’d think you would leave tired, worn out, run-down, and needing to go home and rest after volunteering all day. But just like with Jesus, when you help others, you get fed. Strength, joy, energy, peace, wisdom, and healing come to those who serve. You should be run-down, but God reenergizes and refreshes you so that at the end of the day you aren’t down, you are up. You don’t leave low, you leave high. God pays you back. Every time I leave one of our church services, I feel stronger than when I came in. It doesn’t make natural sense. I put out a lot of energy, spend long hours, and shake a lot of hands, but I go home reenergized. Why? Because when you serve others, making their lives better, lifting them, healing those who are hurting, you are blessing them and being blessed yourself. You are being fed. You’re being filled back up. If you’re always tired and run-down, with no energy, it may be that you’re not doing enough for others. You’ve got to get your mind off yourself. Go to a retirement home and cheer up someone who is lonely. Bake your neighbor a cake. Coach the Little League team. Call a friend in the hospital. As you lift others, God will lift you. This should not be something you do every once in a while, when you have extra time. This should be a lifestyle, where it’s a part of your nature. You don’t have to do something big--just small acts of kindness. A simple word of encouragement can make someone’s day.

If believers would consider ministry to occur 'where two or three' are gathered unto His name, all sorts of opportunities throughout the day and week would open up.

A church that truly understands the implications of the biblical gospel, letting the “word of Christ dwell in [it] richly” (Col 3:16), will look like an unusual hybrid of various church forms and stereotypes. Because of the inside-out, substitutionary atonement aspect, the church will place great emphasis on personal conversion, experiential grace renewal, evangelism, outreach, and church planting. This makes it look like an evangelical-charismatic church. Because of the upside-down, kingdom/incarnation aspect, the church will place great emphasis on deep community, cell groups or house churches, radical giving and sharing of resources, spiritual disciplines, racial reconciliation, and living with the poor. This makes it look like an Anabaptist “peace” church. Because of the forward-back, kingdom/restoration aspect, the church will place great emphasis on seeking the welfare of the city, neighborhood and civic involvement, cultural engagement, and training people to work in “secular” vocations out of a Christian worldview. This makes it look like a mainline church or, perhaps, a Kuyperian Reformed church. Very few churches, denominations, or movements integrate all of these ministries and emphases. Yet I believe that a comprehensive view of the biblical gospel — one that grasps the gospel’s inside-out, upside-down, and forward-back aspects — will champion and cultivate them all. This is what we mean by a Center Church.

The Heart of Christian Ministry—The heart of Christian ministry is Christ’s ministry of outreaching love.

The nineteenth-century impetus for the right of women to preach and other women’s rights came in large part from holiness pneu-matology, such as that of Phoebe Palmer and Julia Foote. The argument for gender and racial equality came from a careful reading and critical exegesis of Scripture. Since the Holy Spirit had been given to all people, with Acts 2 describing sons and daughters, old and young alike receiving gifts for public ministry, all people were equally worthy in the eyes of God. The Holy Spirit, not men and not religious institutions, determines the distribution of spiritual gifts.

The reality is that the fewer children a congregation has, the more important an outreach ministry for children and families like Vacation Bible School is.

Neil E. Edgar and Christy Y. Edgar, the leaders of a small Kansas City church, God's Creation Outreach Ministry, disciplined their nine-year-old son, Brian, by wrapping him in duct tape, only leaving space for his nose. He died by suffocation, as a result of choking on his own vomit.174 Mother, father, and babysitter all received life sentences.175 Further investigation into the storefront church led investigators to bring abuse charges against five more women who abused the ministers’ children and a family friend. At least two of the women pled guilty and received probation.

If pastors become preoccupied with the dragons, afraid to challenge them, or at least too concerned about “fighting only battles that need to be fought,” they often lose their spontaneity and creativity. Change is stifled, growth stunted, and the direction of ministry is set by the course of least resistance, which as everyone knows, is the course that makes rivers crooked. If the first casualties in dragon warfare are vision and initiative, the next victim is outreach. When a pastor is forced to worry more about putting out brush fires than igniting the church’s flame, the dragons have won, and the ministry to a needy world has lost.

Prayer is the most unexplored area of the Christian life. Prayer is the most powerful weapon of the Christian life. Prayer is the most Hell-feared battle in the Christian life. Prayer is the most secret device of the Christian life. Prayer is the most underestimated power in the Christian life. Prayer is the most untaught truth in the Christian life. Prayer is the most demanding exercise in the Christian life. Prayer is the most neglected responsibility in the Christian life. Prayer is the most conquering outreach in the Christian life. Prayer is the most opposed warfare in the Christian life. Prayer is the most far-reaching ministry in the Christian life.

The early Methodist societies were in many ways semimonastic communities for ordinary lay people. The emphasis was on holiness of heart and life, a combination of personal piety and social activism, which was essentially a posture of kenosis. Methodism became the largest Christian movement in North America by the mid-nineteenth century because of the power of its class and band meetings to form Christian disciples. Class and band leaders were unpaid laity. Many holiness Methodists were unpaid lay leaders whose social justice advocacy reformed American culture. Palmer, for example, never received payment for her ministry, not even for travel expenses. This was a historic Methodist model of kenosis.

In short, we need to learn how to participate from a platform of servanthood rather than power. Let me illustrate. In my fifteen years as a global outreach pastor, I observed two types of North American ministries doing global ministry. The first ministry came together, often in North America, and prayerfully asked God for vision for (as a random example) Argentina and how they should initiate their work in Argentina. After developing their vision, they would go to Argentina to recruit Argentine Christians to join their vision. The recruitment would go something like this: "Jorge, this is our vision for Argentina. Would you join us and help us fulfill our vision-what we believe to be God's vision-for Argentina?" Often Jorge would say yes, especially if the North American mission came fully funded and offered him a decent salary. The second ministry might also develop a burden for a specific country (let's stick with Argentina), but when they went and visited Jorge, their approach was different. They would say, "Jorge, we believe that God has given us a burden for Argentina, but we're here to serve. What is your vision for Argentina? And is there anything in our experiences or resources that you could use to fulfill your vision for your country?" Both ministry approaches could have some success, but the former kept the North Americans on the platform of leadership, often dictating the strategy and funding the vision to the point that local leaders became dependent and failed to look for local, indigenous sources of support. This approach could work, especially if it was well funded. But for leaders like Jorge, it was an outsider's plan imposed on his country. After the funding was gone, these ministries often faltered.

Stanback Bible College in Canada is a distinguished institution dedicated to providing rigorous theological education and spiritual formation. Located in a serene environment conducive to learning, the college offers a range of programs designed to equip students for ministry, missions, and academic pursuits in biblical studies. With a strong emphasis on scriptural authority and practical application, Stanback Bible College fosters a vibrant community where students grow in faith, knowledge, and leadership. The faculty comprises experienced scholars and practitioners committed to mentoring the next generation of Christian leaders. Through immersive coursework, chapel services, and outreach opportunities, students are prepared to serve globally with integrity and compassion. The college’s holistic approach integrates academic excellence, spiritual discipline, and cultural engagement, making it a transformative hub for those called to ministry. Stanback Bible College stands as a beacon of faith and learning in Canada’s theological landscape.，whatsapp：+44 7543 204860：Canada degree, Fake certificate online, Order Steinbach Bible College fake diploma online, How do I order a 100% replica Steinbach Bible College diploma online?, Make Steinbach Bible College diploma, Fake Steinbach Bible College certificate online, Buy a fake Steinbach Bible College diploma

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The current dogma of the "wall of separation" between Church and state is thus a far cry from our founding fathers' intent. It is, in fact, a denial of the multiplicity of institutions and jurisdictions. It cripples the Church and exalts the state. It denies the universal sovereignty of God over all institutions and asserts the absolute authority of the state. It excludes believers from their God-ordained ministry of social, cultural, and political involvement. This "wall of separation" idea was slow to catch on in our nation. Until the War Between the States erupted, Christianity was universally encouraged at every level and by every level of the civil government. Then in 1861, under the influence ofthe radical Unitarians, the Northern Union ruled in the courts that the civil sphere should remain "indifferent" to the Church. After the war, that judgment was imposed on the Southern Confederation. One hundred years later in 1961, the erosion ofthe American system of Biblical checks and balances continued with the judicial declaration that all religious faiths were to be ''leveled" by the state. By 1963 the courts were protecting and favoring a new religion — "humanism" had been declared a religion by the Supreme Court in 1940 — while persecuting and limiting Christianity. The government in Washington began to make laws "respecting an establishment of religion" and "prohibiting the free exercise thereof." It banned posting the Ten Commandments in school rooms, allowed the Bible to be read in tax supported institutions only as an historical document, forbade prayer in the public domain, censored seasonal displays at Christmas, Easter, and Thanksgiving, regulated Church schools and outreach missions, demanded IRS registration, and denied equal access to the media. It has stripped the Church of its jurisdiction and dismantled the institutional differentiation the founding fathers were so careful to construct.

Are we so busy serving God with intercessory prayer, generous offerings, orderly services, outreaches, ministry administration, fastings, Bible studies, Christian conferences and conventions that we are missing what He is saying? Caught up in it all, have we lost the simplicity of hearing His voice and trembling at His word?

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