O God of the nations, who didst give to thy faithful servant Henry Martyn a brilliant mind, a loving heart, and a gift for languages, that he might translate the Scriptures and other holy writings for the peoples of India and Persia: Inspire in us, we beseech thee, a love like his, eager to commit both life and talents to thee who gavest them; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

O God, who in thy providence didst call Joseph Schereschewsky from his home in Eastern Europe to the ministry of this Church, and didst send him as a missionary to China, upholding him in his infirmity, that he might translate the holy Scriptures into languages of that land: Lead us, we pray thee, to commit our lives and talents to thee, in the confidence that when thou givest thy servants any work to do, thou dost also supply the strength to do it; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

In today’s world of instant access to news, mission agencies may feel compelled to “do something” when danger arises. Although the Bible gives examples of varying responses to danger, the mission agencies’ “something,” more often than not, may be to encourage or order an evacuation. What might have been a God-appointed time to embrace suffering and those who suffer may be prematurely aborted.

According to a United Nations study, “The World at War,” increasing areas of the world are involved in “intrastate wars” where 75 percent of the victims are noncombatants. That figure represents a staggering story of human suffering and enormous needs.

I can remember two occasions when we and others stayed “in the same boat,” as it were, with people caught in conflict and suffering. On one occasion we had to stay; it soon became too late to leave. On the other occasion we had a choice, and we chose to stay.

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The Anglican Church of Burundi kicked off its 75th anniversary celebrations during the Aug. 14-15 weekend with a service of thanksgiving and prayer at St. Luke’s Cathedral in Gitega and a service of Holy Communion at St. Peter’s Church in Buhiga.

Bishop Nathan Kamusiime Gasatura of the Diocese of Butare in the Anglican Church of Rwanda reminded the congregation in Buhiga that “there was cause for celebration because of the dedication, commitment, and witness based on the Word of God of the first Christians. They set an example for future generations to follow,” according to a press release from the Anglican Church of Burundi.

During his sermon in Gitega, Bishop Geoffrey Rwubusisi of the Diocese of Cyangugu, Rwanda, asked the congregation to stand in silent prayer and thanksgiving for the early pioneers “who sacrificed much to bring the Gospel of God’s saving and reconciling love to Burundi. Such love and unity should characterize the church of the future,” the release said.

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An attack on a Christian aid group in Afghanistan that left 10 medical workers dead a week ago underscores the perils of faith-based organizations that operate in Muslim nations and the perception that they are promoting a Western agenda.

Six Americans, two Afghans, a German and a Briton working for the International Assistance Mission were gunned down in northern Badakhshan province in what Afghan officials say is the worst such attack in the country’s history. The Taliban claimed responsibility, saying the medical workers were trying to convert Muslims and were carrying Bibles written in Dari, one of the country’s two main languages.

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The 1910 World Missionary Conference was a watershed moment for Protestantism. Meeting in Edinburgh, Scotland, the assembled 1,200 Protestants believed that Christianity was on the cusp of spreading to every corner of the world, and that Christ would come again once every ear had heard the good news of salvation. Their master plan for missions would hasten his return.

But Edinburgh 2010, the centenary conference that concluded last month, drew only about a quarter of the crowd and received attention only from a few Christian publications. The modern master plan was less ambitious as well: a call to global missions and “to witness and evangelism in such a way that we are a living demonstration of the love, righteousness and justice that God intends for the whole world.”

This dramatic change was summed up at a small gathering of academics and missions professionals at Fuller Theological Seminary in late May. “At (1910) Edinburgh, people thought they were going to take over the world,” said C. Douglas McConnell, dean of Fuller’s School of Intercultural Studies in his opening remarks. “And now many of our students wonder if they should even try.”

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A decision by the Anglican mission society the USPG to end its funding to Latin America and the Caribbean has been criticised by bishops in the region….

When the changes were first mooted in March, the Primate of Brazil, the Most Revd Mauricio Andrade, and ten other Brazilian bishops wrote to the society’s trustees to express “surprise and disappointment”.

They had not been consulted, they said, and it was “unjustifiable” to “completely eliminate an entire con­tinent from your sphere of mission”. This demonstrated a “lack of con­cern for Latin America and the Carib­­bean within the Anglican Com­munion”, and smacked of “colonial favouritism”. The cuts would force them to “abandon” projects. They called for period of transition.

The Bishop of Peru, the Rt Revd Bill Godfrey, described the decision to “cut off this whole part of the world as extraordinary and regret­table”. He said that he had “been on USPG’s books for 25 years”. While he acknowledged that the USPG had to balance its books, he said: “I find it hard to believe the only answer is to withdraw funding. There have always been good times and more difficult times financially, but we pass through them.”

He, too, spoke of a lack of con­sultation….

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Almighty God, by whose Spirit the Scriptures were opened to thy servant Roland Allen, so that he might lead many to know, live and proclaim the Gospel of Jesus Christ: Give us grace to follow his example, that the variety of those to whom we reach out in love may receive thy saving Word and witness in their own languages and cultures to thy glorious Name; through Jesus Christ, thy Word made flesh, who livest and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.

(ACNS) Three new videos from the Edinburgh 2010 world missionary conference are available here.

Anglicans attending the World Missionary Conference in Edinburgh say it is set to be a crucial moment for global Christianity.

The Rt Revd Mark McDonald, Canada’s first National Indigenous Bishop, said the conference was giving people a real sense of the trajectory of God’s future for the church. “I expect a Christian identity to emerge out of this conference that will transcend what we’ve been before. This is really about building the relationships that will carry the worldwide church to a new level.”

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Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all peoples the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.

The Episcopal Diocese of South Carolina is seeking to establish a missional partnership with the Church of Ireland Diocese of Kilmore Elphin and Ardagh.

Who: Our team consists of 14 teens and 3 adults that represent 8 churches as well as Porter Gaud (Episcopal) School.

What: As ambassadors, we will seek to build relationships with and serve alongside local teens to reach out to others in their communities. Our team will begin by joining the youth of their diocese in attending a large youth event, then travel to two communities where we will engage with young people. Our aim will be to share our faith with others and encourage the youth of the Church of Ireland while getting to know one another’s cultures. Then in the summer of 2011, we will host a group from their diocese here in South Carolina to continue developing the partnership.

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The missionary society known as SAMS is keeping its acronym but changing what the initials mean. What was the South American Missionary Society”“USA is now the Society of Anglican Missionaries and Senders.

“We are offering more opportunities for people to serve,” said Stewart Wicker, president and mission director of SAMS.

Wicker said the society sent its first missionary outside of Central and South America 15 years ago. That missionary served in Spain, and today 20 of the society’s 78 missionaries are serving outside of South America.

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For 2,000 years, Christian missionaries have traveled to foreign lands to spread the Gospel.

Today, there are thousands of missionaries preaching around the world without leaving home. Sometimes even while wearing pajamas.

Global Media Outreach, a branch of Campus Crusade for Christ, held a Webinar, or online seminar, this week to raise awareness and to motivate people to participate in online missions.

With tomorrow being designated Internet Evangelism Day (by the Internet Evangelism Coalition), Michelle Diedrich of GMO said she wants “to change the way we think” about the Internet.

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The opportunities for mission are legion. The fields are ripe for harvest. My brothers and sisters, we are the Eleventh Hour Workers. Pray, therefore, the Lord of the harvest, to send out laborers into the harvest.

I would hope that we could leave this meeting of Global South Provinces having resolved together to make the next ten years a Decade of Mission in the Global South. Where we resolve such things as:

* Every Province will create a mission sending agency. We know how to receive missionaries very well. But, we can’t receive from one another, if we have no way to send them to one another. This means we must also address the issue of supporting missionaries we send, whether through the traditional means of support coming from the sending church, or through non-traditional means of tent-making and Business as Mission.
* We will collaborate together to strengthen our churches, especially those living in strong multi-religious contexts.
* We will commit ourselves to doubling the size of our Provinces and increasing the number of Provinces in the Global South.

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The instruction to priests accompanying fleeing Burmese refugees was simple: go if you must, but do not contact us. Concerned about danger to themselves, the Anglican diocesan officers did not wish to risk the ire of Burma’s military government. An exception could be made if there were deaths, and then the bishop would come to bury the dead.

This play-it-safe approach was typical in the past of the Church of the Province of Myanmar (CPM), also known as Burma, according to the Most Rev. Stephen Than Myint Oo, the current Anglican archbishop there.

“The church in Myanmar needs revival,” Than said. “In the past, we just emphasized what could be done with human means.”

Representing a church that had been effectively walled off from the rest of the world for decades, the Anglican Archbishop of Myanmar spoke this week at the New Wineskins for Global Mission conference in Ridgecrest, North Carolina.

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Brian Stanley is the Director of the Centre for the Study of Christianity in the Non-Western World at the University of Edinburgh, and so is the most appropriate person to write The World Missionary Conference, Edinburgh 1910. It is a meticulous, accessible, and theologically insightful account. It is doubly worth reading since the centennial of the conference will see a gathering called Edinburgh 2010.

While all historical moments are fraught, some moments are more equal than others, and the participants traveling to Edinburgh by train and ship in 1910 had a strong sense that they were attending an event of decisive significance. It was seen as a summit of strategic consequence at a time when the triumph of Christian evangelism worldwide seemed a goal one could speak of. (Stanley is careful to note that it was, in fact, less than a truly “world missionary conference,” since Roman Catholics and Orthodox were not present, and Two-Thirds World Christians themselves were badly underrepresented).

John Mott, whose famous watchword was “The Evangelization of the World in This Generation,” led one of the conference’s commissions, and even Randall Davidson, the Archbishop of Canterbury and the initially reluctant opening speaker, could allude to the consummation which that evangelization hastened. To be sure, the theological makeup of the conference was complex, with more scholarly and theologically liberal as well as evangelical voices represented, especially in the commission on relations to non-Christian religions.

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On Feb. 3, Ergun Caner, president of the Liberty Baptist Theological Seminary, in Lynchburg, Va., focused attention on a Southern Baptist controversy when he called Jerry Rankin, the president of the denomination’s International Mission Board, a liar. Dr. Caner has since apologized for his language, but he still maintains that the “Camel Method,” a strategy Dr. Rankin endorses for preaching Christianity to Muslims, is deceitful.

Instead of talking about the Jesus of the New Testament, missionaries using the Camel Method point Muslims to the Koran, where in the third chapter, or sura, an infant named Isa ”” Arabic for Jesus ”” is born. Missionaries have found that by starting with the Koran’s Jesus story, they can make inroads with Muslims who reject the Bible out of hand. But according to Dr. Caner, whose attack on Dr. Rankin came in a weekly Southern Baptist podcast, the idea that the Koran can contain the seeds of Christian faith is “an absolute, fundamental deception.”

David Garrison, a missionary who edited a book on the Camel Method by Kevin Greeson, the method’s developer, defends the use of the Koran as a path to Jesus. “You aren’t criticizing Muhammad or any other prophets,” Dr. Garrison said, “just raising Jesus up.”

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On Feb. 3, Ergun Caner, president of the Liberty Baptist Theological Seminary, in Lynchburg, Va., focused attention on a Southern Baptist controversy when he called Jerry Rankin, the president of the denomination’s International Mission Board, a liar. Dr. Caner has since apologized for his language, but he still maintains that the “Camel Method,” a strategy Dr. Rankin endorses for preaching Christianity to Muslims, is deceitful.

Instead of talking about the Jesus of the New Testament, missionaries using the Camel Method point Muslims to the Koran, where in the third chapter, or sura, an infant named Isa ”” Arabic for Jesus ”” is born. Missionaries have found that by starting with the Koran’s Jesus story, they can make inroads with Muslims who reject the Bible out of hand. But according to Dr. Caner, whose attack on Dr. Rankin came in a weekly Southern Baptist podcast, the idea that the Koran can contain the seeds of Christian faith is “an absolute, fundamental deception.”

David Garrison, a missionary who edited a book on the Camel Method by Kevin Greeson, the method’s developer, defends the use of the Koran as a path to Jesus. “You aren’t criticizing Muhammad or any other prophets,” Dr. Garrison said, “just raising Jesus up.”

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Can you explain the entrepreneurial zeal of the Redeemed Christian Church? They want to grow, and they are growing.

They are growing. Growth equals life equals health equals prosperity at its most basic. Religion is about living an abundant life either here or the hereafter. Growth is necessary for that. The other thing is, to put this in the context of immigrant religion, in Boston, a supposedly highly secular city, a new church has been founded every 20 days. Most people don’t realize this. They think New England is secular. These are immigrant churches, storefront churches. This is the American way of building civic society, coming together for voluntary groups, helping each other, and then growth becomes a way to be prosperous in this American context of capitalism, competition, and so on.

In order to grow they have to have American followers as well as their own?

Yeah, though I don’t have the numbers, but there are hundreds of thousands of Nigerians in the United States, so you can start with Nigerians and work outwards. It can also be a unitive experience among Nigerians of different ethnicities. You have to remember Nigeria is a multiethnic country. So first if you can start with your own ethnic group of Nigerians and then expand outward, you can first build out to other Nigerians and then to Ghanains or people of other West African countries and keep moving out to North Americans.

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John Pipkin is a retired pilot. He’s held many jobs, most recently working for Netjets International, flying celebrities around.

These days, he flies relief workers, medical teams and humanitarian aid from airstrip to airstrip in Haiti.

His wife, Joyce, is the volunteer coordinator of the Haitian ministry at their church, St. Mary’s Episcopal in Columbia, which sponsors a parish and its school in Les Cayes, a town in the southwest section of the country.

The Pipkins travel together at least three times a year helping the needy, coordinating mission work, assisting the international community of aid workers and supporting local clergy. They visited Charleston Southern University on Wednesday to share their story.

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How did you get involved with Haiti?

I first went to Haiti 12 years ago with my friend, Anne Fairbanks, a Skidmore professor who founded the Haiti mission at our church in Troy 25 years ago. I took over the job from Anne in 2005 after I retired. Anne died last year at 85, but I’m so grateful she introduced me to Haiti. I’d never been to a Third World country when Anne dragged me along to Haiti in 1998 and it was an eye-opener for me. I fell in love with the people in Haiti at the church we sponsored, particularly the teachers, who worked so hard for so little money. Since then, I’ve made seven trips to Haiti.”

How does your church support your partner parish in Haiti?

Our members have been very generous to Haiti over the years and we send about $5,000 a year in donations. We’ve purchased school supplies, musical instruments and raised salaries for the teachers. We’ve helped improve the quality of the school in many ways, including expanding it to K-12 and a student body of 350 boys and girls. When I first visited, the fourth- and fifth-graders were barely reading. This year, every single one of the students in 12th grade passed the national exam. Every day at noon, volunteer ladies from the church make beans and rice for lunch. For many of the kids, it’s the only food they’ll get all day. They love sardines on it, which didn’t really appeal to me, but I started bringing cans of sardines on every visit. Every student gets a sardine on the top of their beans and rice and it’s a huge treat for them.

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Two Episcopal Church missionaries in Port-au-Prince say that they feared for their lives during the Jan. 12 earthquake and in its aftermath that shook the Haitian capital.

When the magnitude 7.0 earthquake hit just before 5 p.m. local time, the Rev. Canon Oge Beauvoir and his wife Serrette were in their Port-au-Prince home, he told Nathan Brockman of Trinity Wall Street in a Jan. 15 telephone call.

“For the first time I was certain I faced death,” Beauvoir told Brockman. “I was certain we were going to die.”

Beauvoir, 53, is the dean of the Episcopal Diocese of Haiti’s seminary.

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19th – 23rd April 2010, Singapore

Theme: “The Gospel of Jesus Christ””Covenant for the People; Light for the Nations.”

The Global South Anglican Primates Steering Committee met in Singapore on 1st to 2nd Dec 2009 to discuss and confirm planning details on the coming Encounter.
This 4th Encounter will build on the ecclesiological vision of the ”˜One Holy, Catholic and Apostolic Church of Jesus Christ’ we shared at the 3rd “Red Sea” Encounter at El-ein-Suknah, Egypt in 2005. The coming 4th Encounter aims to further develop this in our common life and witness in and for the Gospel. We will explore how we may relate to one another in covenantal and communion autonomy with accountability in matters of faith and order; partnerships and networks in existing and new mission fields; and mutual capacity building for increased self-reliance for greater service.

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Faith-at-work movements have been popular at least since the 1857 businessmen’s revival in New York City, in which noon-hour prayer meetings were so full of the city’s professionals that many businesses closed during the gatherings. But churches have typically kept business people at a distance, needing their money but questioning their spiritual depth. With the business as mission movement, that has changed. In 2004, the Lausanne Committee for World Evangelism, founded by Billy Graham, featured a track on business as mission. At a recent missionary conference in Hong Kong, Doug Seebeck says mission leaders apologized to the business people present. They had been guilty of asking for their money while keeping them in the foyer of the church, outside of the sanctuary.

Mr. Seebeck is executive director of Partners Worldwide, a Michigan organization that provides mentoring relationships for business owners in the developing world by connecting them with business people in the U.S. Mr. Seebeck was a missionary in Bangladesh and Africa for nearly 20 years, but he saw the limitations of all the good work church people did. Now Mr. Seebeck says, “Business is the greatest hope for the world’s poor.” He sees business profits as consistent with God’s purpose for humans. Profits, unlike activities that are donor dependent, are sustainable. Making a profit, he argues, is a better stewardship of God’s resources than pleading for funds, spending them, and going back for more.

While advanced economies question capitalism, Christians who work in developing countries see how essential business is to provide jobs and health care, build communities and even minister to souls. For these business owners, a desk job overseas has become a full-time ministry.

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Clergy and lay representatives from seven dioceses in The Episcopal Church, as well as six bishops with Episcopal jurisdiction, met in Charleston, S.C. on November 3-4, 2009 to consider ways they might assist each other in more effectively reaching their communities and the world for Christ. More specifically, in keeping with General Convention resolution B030, which encouraged domestic Dioceses within The Episcopal Church to enter into missional relationship, this meeting encouraged the dioceses to consider what resources they can share with each other and work more closely to further the Gospel mission. Evangelizing and reaching the unchurched; catechizing and discipling the converted; assisting members in generational faithfulness; renewing, strengthening and growing existing parishes; and planting new congregations to reach their communities with the Gospel were the areas of greatest interest.

To this end, through the work of some of the Communion Partner bishops and rectors, along with others, these Dioceses in Missional Relationships will begin by hosting two initiatives for the purpose of encouraging and equipping missionally focused dioceses, congregations and individuals through:

1. Establishing a website for sharing resources and networking for ministry and mission. It is their intention to have this ministry-networking initiative functioning in an initial stage during Epiphany 2010; and,
2. Sponsoring a large venue three day event in Dallas, September 23””25, 2010. This event will be for the purpose of encouraging, empowering, emboldening and equipping missionally focused individuals, congregations and dioceses, as well as providing resources to assist each other to be more effective in reaching their communities for Christ and his Church.

Dioceses presently involved in this Gospel initiative are Albany, Central Florida, Dallas, North Dakota, South Carolina, Springfield, and Western Louisiana.

More than ever, we need to renew our vision of what it means to be an evangelical Anglican. My conviction is that not only is being evangelical the most authentic way of being Anglican ”“ we’ve been saying that for years – but also that being Anglican is a great way of being evangelical.

How come?

Firstly, because the Anglican formularies (the 39 Articles, the Prayer-Book and the Homilies) subject themselves at every turn to the authority of scripture. Though they provide an extraordinarily rich theological foundation, they also offer themselves to be tested against a scriptural norm.

Second, because Anglicanism has a great sense of what is of primary and what is of secondary importance. Other Protestant denominations have a tendency to make secondary issues ”“ like the manner of baptism or church discipline or church government ”“ a primary distinguishing mark. And they endlessly divide because of it. The Anglican formularies commit us to important things ”“ and allow us freedom under Scripture on the secondaries. What a blessing!

Third, Anglicanism is a great mission strategy. From the beginning, Cranmer and the others knew that they were in a battle for hearts ”“ hearts, like Catherine Parr’s, that needed conversion. Today, the opportunities opening up for mission because of our Anglican networks ”“ in Sydney and elsewhere – are extraordinary.

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Ten years have passed since the night of January 22, 1999, when Hindu extremists burned alive the Australian Christian missionary Graham Stewart Staines and his sons Philip and Timothy (ages 9 and 7…) while they were sleeping in their station wagon in the village of Manoharpur, district of Keonjhar (Orissa). The widow Gladys Staines talks to AsiaNews about the drama of Hindutva violence and the recent anti-Christian persecution in Orissa.

The woman has been back in Orissa since June of 2006, together with her daughter Esther. About the recent anti-Christian violence in Kandhamal, she says “I feel very sad and I am pained at their suffering.” On January 22, there will be a commemorative Mass in Monoharpur, at the site of the murder. On the morning of the 23rd, a prayer service will be held at the Baripada Mission, which will conclude with the inauguration of a new physiotherapy hall.

Staines remembers her husband and sons calmly, with tenderness. “During these ten years, there have been times of sadness, I feel sad that I do not have my husband to support me, to guard me, but these are just momentary emotions of sadness which also fill me with great hope, the hope of heaven and of being reunited with my husband and children in paradise and seeing the Father face to face. This guarantee fills me with consolation.

“I cannot express that how I felt when I got the news of my husband and sons being burnt alive. I told my daughter Esther that though we had been”¨left alone, we would forgive and my daughter replied, ‘Yes, we will’.”

—From Widow of Graham Staines: “Do not give up hope, pray for India” quoted by yours truly in this morning’s sermon

The mission of the Church, therefore, is to call all peoples to the salvation accomplished by God through his incarnate Son. It is therefore necessary to renew our commitment to proclaiming the Gospel which is a leaven of freedom and progress, brotherhood, unity and peace (cf. Ad Gentes, 8). I would “confirm once more that the task of evangelizing all people constitutes the essential mission of the Church” (Evangelii Nuntiandi, 14), a duty and a mission which the widespread and profound changes in present-day society render ever more urgent. At stake is the eternal salvation of persons, the goal and the fulfilment of human history and the universe. Animated and inspired by the Apostle of the nations, we must realize that God has many people in all the cities visited by the apostles of today (cfr Acts 18:10). In fact “the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him” (Acts 2:39).

The whole Church must be committed to the missio ad gentes, until the salvific sovereignty of Christ is fully accomplished: “At present, it is true, we are not able to see that all things are in subjection to him” (Heb 2:8).

On this day dedicated to the missions, I recall in prayer those who have consecrated their lives exclusively to the work of evangelization. I mention especially the local Churches and the men and women missionaries who bear witness to and spread the Kingdom of God in situations of persecution, subjected to forms of oppression ranging from social discrimination to prison, torture and death. Even today, not a few are put to death for the sake of his “Name”. The words of my venerable Predecessor, Pope John Paul II, continue to speak powerfully to us: “The Jubilee remembrance has presented us with a surprising vista, showing us that our own time is particularly prolific in witnesses, who in different ways were able to live the Gospel in the midst of hostility and persecution, often to the point of the supreme test of shedding their blood” (Novo Millennio Ineunte, 41).

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