David Eller is an American missionary in Venezuela, married to missionary nurse, Christie. Together they rescue homeless children in Caracas. But for David, that isn't enough. The supply of homeless children is endless because of massive poverty and the oppressive policies of the Venezuelan government, led by the Hugo Chavez- like Armando Guzman. In a moment of anger, David publicly rails against the government, unaware that someone dangerous might be listening- a revolutionary looking for recruits. David falls into an unimaginable nightmare of espionage, ending in a desperate, life-or-death gamble to flee the country with his wife and son, with all the resources of a corrupt dictatorship at their heels.
In the vein of an emergent Native Pacific brand of cultural studies, Repositioning the Missionary critically examines the cultural and political stakes of the historic and present-day movement to canonize Blessed Diego Luis de San Vitores (1627–1672), the Spanish Jesuit missionary who was martyred by Mata'pang of Guam while establishing the Catholic mission among the Chamorros in the Mariana Islands. The work juxtaposes official, popular, and critical perspectives of the movement to complicate prevailing ideas about colonialism, historiography, and indigenous culture and identity in the Pacific. The book is divided into three sections. The first, "From Above, Working the Native," focuses exclusively on the narratological reconsolidation of official Roman Catholic Church viewpoints as staked in the historic (seventeenth century) and contemporary (twentieth century) movements to canonize San Vitores, including the symbolic costs of these viewpoints for Native Chamorro cultural and political possibilities not in line with Church views. Section two, "From Below: Working the Saint," shifts attention and perspective to local, competing forms of Chamorro piety. In their effort to canonize San Vitores, Natives also rework the saint to negotiate new cultural and social canons for themselves and in ways that produce new meanings for their island. "From Behind: Transgressive Histories" shifts from official and lay Roman and Chamorro Catholic viewpoints to the author’s own critical project of rendering alternative portrayals of San Vitores and Mata'pang. Theoretically innovative and provocative, humorous, and inspired, Repositioning the Missionary melds poststructuralist, feminist, Native studies, and cultural studies analytic and political frameworks with an intensely personal voice to model a new critical interdisciplinary approach to the study of indigenous culture and history.
The eighteenth century was a time of remarkable missionary activity. As the British Empire expanded around the world, Christian missionaries followed in the wake of merchants and explorers to bring the gospel to places where Christ had never before been named. At the heart of this global missionary movement was William Carey. From humble beginnings in England, Carey journeyed halfway around the world to preach the gospel on the Indian subcontinent. Known as the founder of modern missions, Carey is often portrayed as a solitary trailblazer and pioneer. But that isn't the full story. In The Missionary Fellowship of William Carey, Dr. Michael Haykin explores Carey's life and introduces us to the band of brothers who labored with him to spread the gospel on a global scale. As we follow their stories, we discover how God uses Christian friendship to advance His kingdom, and we're encouraged to nurture Christ-honoring friendships in our own lives. This book is part of the Long Line of Godly Men Profile series, edited by Dr. Steven Lawson.
Countering scholarly tendencies to fragment the text over theological difficulties, this New Studies in Biblical Theology volume contends that Exodus should be read as a unified whole, and that an appreciation of its missionary theme in its canonical context is of great help in dealing with the difficulties that the book poses.
What am I, a chief investment officer of one of the country's largest investment managers, doing hailing down strangers at night on the streets of New York City? “Are you Catholic?” my friends and I ask. “Would you like a rosary? Would you like to go to confession here tonight?” “Are you kidding?” responds one man. “Been there, done that!” says another. “God, no!” chimes in a fast-walking atheist. “You Catholics are all pedophiles!” yells one angry woman. Another hands us a bag of dog poop. Sixty-year-old Michael even has advice: “Why don't you evangelize out in the Middle East, where they need you?” “We're needed here,” we respond. “This city needs Jesus, too. It needs His love.” Some nights the tide turns in the Lord's favor. A young woman approaches us, decked out in showy attire. “Are you guys really Catholic? I didn't think there were any Catholics left! Can I have a purple rosary?” “Sure! Where are you going? We have lots to talk about.” “I've got to run! I'm a stripper. But I'm going to pray with this rosary.” At times, the neighborhood even begins rooting for us. Strangers call out: “Way to go!” “Your courage is inspiring!” We're in our groove now, engaging strangers with joy — and seeing some of them later in church. On the rough streets of the City, working shoulder-to-shoulder with Christ, we're no longer alone; we feel God's grace. You will, too, as you read the dozens of riveting – and often funny – stories in these pages, about ordinary Catholics from the financial sector evangelizing their wary New York neighbors. Indeed, so fascinating are their experiences, you may be tempted one day to join them.
Drawing on his monumental scholarly study Early Christian Mission (Volume 2), Eckhard J. Schnabel's gives us an overview of Paul's missionary practices, strategies and methods, and then weighs contemporary evangelical missiology and practice in light of Paul.
