To appreciate the scope of the Rwandan genocide is difficult; in terms of human and material loss, it equated to three New York Twin Tower collapses per day for one hundred consecutive days without the external logistical and emergency medical support which accompanied that disaster. Over 800,000 Rwandan people died, both Tutsi and moderate Hutu, mostly by hand-held weapons, in 100 days among a population of seven million living in an area the size of Maryland.
- 24: Creating Pathways (and Reducing Barriers) for Women in Organizational Leadership: Seeing Men and Women Flourish as They Work TogetherMon Jun 17 2019, 12:00pm EDT - Tue Jun 18 2019, 12:00pm EDT
- LeaderSHIFTs: Pursuing a Culture of Shared Leadership between Men and WomenMon Sep 16 2019, 12:00pm EDT - Tue Sep 17 2019, 12:00pm EDT
- Mission Leaders Conference 2019Thu Sep 19 2019, 2:00pm EDT - Sat Sep 21 2019, 12:00pm EDT
- Women's Development WeekSat Sep 28 2019 - Sat Oct 5 2019
- Women's Development WeekSun Oct 20 2019 - Sat Oct 26 2019
by John Cheong and Eloise Hiebert Meneses, eds. William Carey Library, 2015. —Reviewed by Eva M. Pascal, PhD candidate, Religious Studies, Boston University; full-time instructor at Saint Michael’s College, Vermont.
We were in our 20s, newly married, and fresh out of El Instituto de Lengua Española in Costa Rica when we began working way up in the mountain village of San José de la Montaña at Camp Roblealto. On Sundays, especially, we missed gathering at one of our family’s homes for Sunday dinner back in the States. We reminisced about the big pot of sauce with sausage and meatballs, raviolis, salad, and bread from Modern Bakery in Lodi, N.J. Equally, we sometimes found ourselves craving a turkey dinner, stuffing, mashed potatoes, and potato rolls.
by Patrick Johnstone with Dean Merrill Global Mapping International, 2016. —Reviewed by Joshua Gorenflo, MDiv and M.A. theology student at Abilene Christian University.
A few years ago, fifteen to twenty people travelled from the United States to another country to build a village house for a missionary family. Many of the participants had construction experience. The building project lasted several weeks. By the time these Americans left, the village house was almost complete.
The July 15 coup in Turkey has brought the name of Fethullah Gulen and the movement which bears his name to the attention of the international community. On an almost daily basis, we read news reports of Turkey’s President Recep Tayyip Erdogan, blaming Gulen for fomenting the coup and calling for his extradition from the United States. Since the late 1990s Gulen’s hizmet (service) movement has been very active in the U.S., running a network of 146 charter schools1, about 50 local interfaith dialogue groups and numerous cultural centers across the country. (C.A.S.I.L.I.P.S. 2014).
Stanley Hauerwas has suggested that the Parable of the Sower in Matthew 13 can be applied to a study of church growth in various cultures (Hauerwas 2015, 129-130). In particular, he suggests that wealth and the fear of persecution are hindrances to church growth. This article explores whether there is any statistical data that either support or refute this suggestion.
A recent conversation about global ministry among the poor provoked me to further thinking about missions and compassion. A certain Western Christian humanitarian missionary in an impoverished Majority World context described herself as called to be the “hands and feet” of Jesus, in extending mercy to the least, the forgotten, and the marginal. To that extent, she is a wonderful model—she extends the compassion of the Good Shepherd by way of (physically) rescuing, housing, feeding, and educating vulnerable children and orphans.
The world missions community has spent the past thirty years or so establishing footholds in many parts of the Muslim world. But now, unbeknownst to most of our church friends at home, some of those very cities have hundreds of workers in them.
Your language is valuable,” I told the young people gathered at the conference. It was the annual youth event for a particular denomination held in Kenya in August 2016. Around one hundred youth attended. After explaining the value of their language to them, I asked them a question, in answer to which I expected them to confirm that they appreciate their own languages. A senior church leader, also in attendance at the conference, answered in their place. In short, his answer was, “We should not value our languages.”