“…we brought nothing into the world, and we cannot take anything out of the world.” (1 Timothy 6:7-See also Ecc. 5:15, Ps.40:17 & Job 1:21). Sobering thought!!! Our lives are like a “vapor/puff of smoke“. Naked and penniless we come into the world and we are buried in the same manner. We are to “number our days” and “redeem” the time for days are few before our death.

The flip side is that we are called to “lay up treasures in heaven“. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” (Matthew 6:19-20). What are these treasures in “heaven” which cannot be destroyed?—PEOPLE and our acts of SERVICE done in Jesus and for the spread of HIS fame!

Let us be about living for the ETERNAL!

The ministry model of Jesus…“In the ministry of Jesus words and works, gospel preaching and compassionate service went hand in hand. His works expressed his words, and his words explained his works. It should be the same for us. Words are abstract, they need
to be embodied in deeds of love. Works are ambiguous, they
need to be interpreted by the proclamation of the gospel.
Keep words and works together in the service and witness of
the church.” John Stott

According to this report inflation in South Sudan was 80% in May and it now has the  highest maternal mortality rate in the world. These are only a few of the issues this  one year old country faces. Reaching Africa’s Unreached will by God’s grace continue to proclaim the gospel and live out God’s mercy to those in need. Let us pray and work together to make Jesus known here and the surrounding regions!

From the BBC News-Africa:

Viewpoint: South Sudan has not lived up to the hype

As South Sudan prepares to celebrate the first anniversary of its independence, blogger PaanLuel Wel discusses whether the world’s newest country has lived up to the hopes of a year ago.

There were great celebrations and high expectations when South Sudan finally seceded from the Sudan on 9 July, 2011.

Yet barely a year into South Sudan’s much-hyped independence, the country has failed miserably to live up to expectations.

It has been gripped by both external and internal problems that are threatening to tear it apart in its infancy.

Nevertheless, there is hardly any regret among South Sudanese citizens for the overwhelming 98% vote they gave for South Sudan’s independence from Khartoum.

South Sudan’s independence was greatly welcomed because it not only heralded the end of more than 50 years of bitter conflict between the two Sudans, but also the beginning of political reconciliation among South Sudanese.

It was also expected to offer South Sudanese an opportunity to embark on the path of much-needed economic development and political democratization.

For the many oppressed South Sudanese, it was to be a new era to finally enjoy those economic privileges, democratic rights and civil liberties that they had long been deprived of by Khartoum.

Sadly though, disillusionment, bitterness and uncertainty now reign large and wide across the young country.

Two kinds of problems confront the world’s newest independent nation: Unresolved issues between Khartoum and Juba, and internal issues surround corruption, insecurity and the failure of leadership among South Sudan’s ruling party, the SPLM.

The contested issues between Khartoum and Juba – border demarcations, the contested region of Abyei, the disputes over oil and the accusations of harbouring and supporting each other’s rebel groups – have doggedly undermined the socio-economic and political development of South Sudan.

Disputes have led to deadly fighting in the border town of Jau and the disputed oil-rich town of Panthou/Heglig.

The government of South Sudan has done little since independence to diversify the economy and reduce South Sudan’s dependency on oil revenues, currently at 98% of the national budget.

Although South Sudan took with it more than 75% of total oil reserves after separation, it still needs Khartoum’s oil facilities and port in order to export it to international markets, yet the two countries have repeatedly failed to agree on transit fees.

South Sudan is now calling for international arbitrations over contested borders while Khartoum is demanding that the agreement must be based on the 2005 peace accord borderline, as opposed to the 1956 borders.

The stalemate over the negotiations, coupled with accusations of oil theft and arbitrary oil diversion by Khartoum, prompted South Sudan to shut down all oil productions, sending the economy into free-fall.

Inflation soared to more than 80% in May.

The government reneged on its promise of free university education as crippling austerity measures were introduced to save money.

Making matters worse, South Sudan failed to get any short-term loans from international partners to shore up its dwindling national reserves.

China, the main buyer of South Sudan’s oil, has refused to fund the much-publicised alternative oil pipeline for South Sudan through Kenya.

While the government may not be entirely blamed for all the external problems bedevilling the country, it bears the blame for its internal woes.

Since independence, the SPLM has failed to restore law and order within the country.

Armed rebellions and inter-ethnic violence – fuelled by alleged political marginalization, vote rigging, cattle rustling and land disputes – is widespread across the new nation.

In December 2011, the fighting between the Nuer and the Murle tribes of Jonglei State reportedly killed more than 600 people.

Of the 10 states that make up South Sudan, seven of them are directly involved in either armed rebellions or inter-tribal disputes.

‘Global problem child’

Moreover, South Sudan has not lived up to its expectations because of rampant corruption and wanton mismanagement within the government.

In the wake of the loss of oil revenue, the president was compelled to acknowledge that more than $4bn (£2.5bn) has been lost within the past seven years.

For example, about $200m (£128m) was lost in botched grain contracts and a ministry charged with purchasing government vehicles ended up paying an inflated price of $400,000 (£256,000) per vehicle.

There is a strong perception that top government positions and job promotions are determined by whom you know, not what you know.

The failure by the government of South Sudan to stem the cycles of violence and to eradicate corruption and tribalism has effectively stalled economic development and disrupts social lives.

There is hardly any substantial investment in agricultural productivity, social facilities, infrastructure, trade or development.

This failure has left more than half of the country’s population at the mercy of abject poverty, chronic diseases and violent crimes.

The United Nations Population Fund reports that South Sudan has the highest maternal mortality rate in the world.

This is mainly due to the inadequacy of health care and educational facilities in the new nation.

Nonetheless, it is possible for South Sudan to overcome its major problems.

The government should diversify the economy to reduce over-reliance on oil revenues, while striving to curb corruption and combat tribalism.

Tackling corruption and tribalism would enable the government to invest in sorely needed economic infrastructure and social amenities.

Although people’s expectations were not met and despite the fact that South Sudan is being regarded as “a global problem child” in its infancy, the people of the republic of South Sudan are not regretting their overwhelming vote for independence.

South Sudanese citizens are grateful that they now have an independent state of their own.

PaanLuel Wël is the managing editor of PaanLuel Wël: South Sudanese Bloggers

The health inequalities in Sudan are illustrated by infant mortality rates. In South Sudan, one in 10 children die before their first birthday. Whereas in the more developed northern states, such as Gezira and White Nile, half of those children would be expected to survive

May this short video move us to pray, give and/or go!

“The gospel is only good news if it gets there on time” Carl Henry

“Then He (Jesus) said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”
(Matthew 9:37-38 ESV)

My friend David Sitton has written an excellent exhortation for us based on Luke 10:2-3/Matthew 9:37-38. May all our hearts be stirred in seeking to be part of our Lord’s mission! Thank you David for this word of encouragement!

Forcibly Flung to the Nations – Ekballo

 By David Sitton

Below is Dalton Thomas’s excellent piece Driving Convictions Concerning Frontier Missions P4 “The Need to Distinguish Between Domestic Ministry and Frontier Missions” .  I greatly appreciate how Dalton brings clarity to this missions topic. The whole series deserves reading and thinking upon. Thank you Dalton Thomas for this message!

[read the intro]   [read part 1] [read part 2] [read part 3]

At the core of my theology of missions is the distinction between domestic ministry and frontier missions. The New Testament emphasizes this distinction. Therefore, so should we.

I dare say that, to a large degree, the fate of the unreached may hang in the balance.

THE CRISIS OF ACCESS

It’s common in some Church circles to hear statements like these:

“We’re all called to be missionaries.”

“America is as much of a missions field as India.”

“Missions is as much about going across the street as it is about going overseas.”

“You don’t need to go to the other side of the world to do missions. There are unreached people all around us!”

While such assertions appear noble and sound beneficial to the Church’s evangelistic efforts, they lack biblical substance and have grave consequences for the unreached among the nations.

We are all called to live on mission where ever we are. And we are all called to obey Jesus’ command to make disciples of all nations–even our home nations. I don’t deny these things! But in our desire to stir passion for the lost around us, we need to discern the apostolic perspective concerning the crisis of unreached people groups.

When we use the term “unreached people groups” we’re not talking about lost people in Orlando, Sydney, and Edinburgh. We’re referring to lost people who don’t have access to a Church, a Bible, or a follower of Christ. According to the Joshua Project there are almost 17,000 ethno-linguistic people groups. Just under 7,000 of them don’t have access to a Church, a Bible, or a Christian.

Those 6,000+ people groups who have never had the opportunity to hear the Gospel are the reason why I think it’s so important to distinguish between domestic and frontier ministry. As long as we believe that “missions is missions wherever you are,” we won’t be able to see the crisis for what it is. Consequently, we will live free from the appropriate burden that is ours to bear.

THE DIFFERENCE BETWEEN PAUL AND TIMOTHY

In the New Testament there is a clear distinction between the work of the evangelist in a location where the Gospel has penetrated at some level, and a location where the name of Jesus has never been spoken. A comparison of two passages makes this distinction quite clear. In II Timothy, we read of Paul’s words to a young man who was established in a city (possibly Ephesus) where Paul had previously labored.[1] He wrote to Timothy saying

. . . do the work of an evangelist, fulfill your ministry. (1 Timothy 4:5)

The “work of an evangelist” and the “ministry” to which Timothy was called was in a city in which the Gospel had already been preached and a Church already established. This is what we mean by “domestic ministry.” He was laboring in a location in which the Gospel had already penetrated. He was hard at work among a community in which seeds of Gospel truth were being scattered by an established Church Body. Let’s compare this with Romans 15 where Paul explains his own calling.

I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation . . . (Romans 15:20)

Timothy was fulfilling a ministry of domestic evangelism. Paul was fulfilling a ministry of frontier evangelism. Timothy was “building on a foundation” that was laid by “another.” Paul was driven by passion to lay the foundation in regions where there wasn’t one.

EMBRACING THE CALL TO FRONTIER MISSIONS

Frontier missions and domestic evangelism are both legitimate callings that are indispensible to the advance of God’s purposes in the nations. It is important therefore that we do not exalt one above the other. Both are to be honored, proclaimed, and embraced. Some are called to pour themselves out in “Ephesus” where the Gospel has taken root, and some are called to pour themselves out in “Macedonia” where the name of the Lord has yet to roll from the tongue of even one individual. We must be careful to never hold one in a higher regard than the other. However, with that said, it is apparent that the Church needs to hold frontier missions in a higher regard than we currently do.

Tragically, at this point, frontier missions is simply not a priority to most in the western Church. We invest less than 1% of our resources into ministry to unreached people groups. This means that either God is unconcerned about the issue (which leaves Him responsible for the near wholesale avoidance of these people), or it is we who are indifferent (which places the guilt of negligence upon us). The website of one missions organization puts it this way:

If everyone is obeying God’s “calling” to be a missionary wherever they are then God is calling 99.9995% of people to work among the 44.3% of the world population that already has the gospel, and calling virtually no one (.0005%) to relocate among the other 53.7% of the world population that are not Christian. You have a better chance of being in a plane crash than being one of the 2 billion Christians in the world that are UPG [Unreached People Groups] missionaries.[2]

The fact that we in the west are so unconcerned about the unreached and unengaged is an injustice of epic proportions. Still, after two thousand years, half of the earth’s population has never met an ambassador for Christ! In the book The Spiritual Secret of Hudson Taylor, the son and daughter-in-law of the frontier missionary recall the story of an interaction between Taylor and a new and deeply grateful Chinese convert. The new believer confronted him and

unexpectedly raised the question: “How long have you had the Glad Tidings in your country?” “Some hundreds of years,” was the reluctant reply [from Taylor]. “What! hundreds of years? “My father sought the Truth,” he continued sadly, “and died without finding it. Oh, why did you not come sooner?” It was a moment, the pain of which Hudson Taylor could never forget, and which deepened his earnestness in seeking to bring Christ to those who might still be reached.[3]

PUTTING FRONTIER MISSIONS INTO PERSPECTIVE

The Joshua Project[4] has done extensive research concerning the progress of the Gospel in the nations among the unreached and unengaged. Their research puts the task of frontier missions in perspective.[5] As of November 2011 they reported the following statistics about the progress of the Gospel by people group and global population.

Progress by People Group

Total People Groups: 16,750
Unreached People Groups 6,921
% People Groups Unreached: 41.3 %

Progress by Population

World Population: 6.83 Billion
Population in Unreached People Groups: 2.84 Billion
% of Population in Unreached People Groups: 41.5%

The largest religious block on the map of the unreached and unengaged is Islam. The Joshua Project reports these sobering statistics.

– The population of the Muslim world is 1,537,185,000.
– Within that population of 1.5+ billion people are 2,840 different unreached people groups.
– 87.4 % of those 1.5+ billion people have yet to hear the Gospel.
– Or, to say it another way, 1,343,613,000 Muslims have yet to hear the name of Jesus.

THE FINAL FRONTIER OF GLOBAL MISSIONS: ISLAM

While every religious block constitutes a substantial challenge to the global Church, clearly Islam is the most daunting. It is the largest as well as the most hostile. Consequently, the number of missionaries on the field is tragically few. In the wake of the September 11^th attacks, Joshua Lingel explained the level of activity within this block by saying that

Only one percent of all Christian missionaries go to do direct ministry amongst Muslims (1,800 missionaries total). That’s one missionary for every 550,000 Muslims! For every Mormon you have ever met, there are 130 Muslims in the world. That’s equivalent to having about five churches and 150 pastors for all of North America. Said differently, it would be like having the option to go to church in Texas (if you’re fortunate to be that close) or say Boston perhaps, and three other locations in the U.S. on any given Sunday morning.[6]

This should take our breath away, especially considering that the challenge of engaging the Islamic world is not new. Writing from Bahrain in 1902, Samuel Zwemer, the American missionary, historian, and “apostle to Islam,” appealed to an emerging generation of Christians saying that

the twentieth century is to be preeminently a century of missions to Moslems.[7]

The twentieth century has come and gone. And the majority of the Islamic world remains unreached and unengaged. While the number of laborers has considerably increased since Zwemer’s day, so also has the population of Muslims. In other words, we are no closer now than we were 100 years ago to accomplishing the task of establishing a faithful Gospel witness among those whose allegiance now belongs to Mohamed. The proverbial boundaries of the field have expanded, and the Church in the west has not proportionally expanded its efforts to reap it. Thus, it is a harvest which remains ready, yet largeley unengaged.

The challenge of serving the Muslim world demands a thoughtful and sober response. This will be the final frontier of world missions and the Church’s greatest challenge. It will by no means be the only challenge. But it will be the greatest, and the costliest.

The Church is long overdue in its response to embrace the responsibility of engaging the Islamic world. The dangers that will accompany our doing so are real. But so are the scriptural commands to preach the Gospel to all peoples, and the promises of a harvest from every tribe and tongue. The moment we exalt the dangers above the commands and the promises that accompany them, we have gone astray. Thus, while it would be foolish to ignore the dangers, we must be careful to view them in light of all that Jesus has commanded and promised us.