Resources

Contents

    1. “How To Pray for Missionaries”
    2. “Toward Better Short Term Missions
    3. “Africa Infested With Health and Wealth Gospel
    4. The Glory of the Impossible
    5. Tract: “Search For Joy” in the Aringa language
    6. Tract: “Search For Joy” in the Madi language
    7. Tract: “What Every Catholic Should Know” in English
    8. Tract: “For My Muslim Friend” in English
    9. Brief histories of North Uganda, South Sudan, and D.R. of Congo
    10. One of the clearest video presentations of the gospel I have watched: 3-2-1:The Story of God,The World and You. —>

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This is a great guide in praying for missionaries. We here at Reaching Africa’s Unreached would feel honored for you to pray for us as suggested by “How To Pray for Missionaries“. Thank you Wycliffe Translators!

How to Pray for Missionaries

 (From Wycliffe Translators)
As a prayer partner with those who are called to go, you too will have an impact that can reach around the world.

Pray for Open Doors

“Devote yourselves to prayer, being watchful and thankful. And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains” (Colossians 4:2–3, NIV).

Open doors can’t be taken for granted. Many missionaries work in countries that are difficult to access or in areas that are resistant to the gospel. But “open doors” include more than just access to nations and people groups. Individuals’ hearts also need to be open and receptive to God’s truth.

  • Pray that God will open doors of ministry, blessing partnerships and friendships.
  • Pray that those who serve will be led by the Holy Spirit and recognize open-door opportunities.
  • Pray that God will lead His people past barriers to hearts ready to receive His Word.

Pray for Boldness in Witness

“Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel” (Ephesians 6:19, NIV).

Missionaries are regular people who fear pain and rejection as much as anyone else. When faced with opposition, they need God’s strength to help them stand firm.

  • Pray that missionaries will have boldness to overcome the fear of embarrassment or failure.
  • Pray that the Spirit will provide them with words that communicate effectively in other cultures and languages.
  • Pray against evil forces that would seek to hinder the spread of the gospel.

Pray that God’s Word Will Spread

“Finally, dear brothers and sisters, I ask you to pray for us. Pray first that the Lord’s message will spread rapidly and be honored wherever it goes.…” (2 Thessalonians 3:1, NLT)

Obstacles must be removed to allow God’s Word to spread rapidly and freely. Removing obstacles implies resolute resistance in spiritual warfare. Just as Aaron and Hur supported Moses’ arms in the battle against the Amalekites (Exodus 17:12), you can strengthen the arms of missionaries through your prayers. •Pray for strength and stamina as missionaries encounter antagonistic spiritual forces. (Ephesians 6:10–18)

  • Pray that people will resist Satan’s plans to obstruct the spread of the gospel. (James 4:7)
  • Pray that God’s Word will indeed spread rapidly and be honored wherever it goes.

Pray for Protection

“Pray, too, that we will be saved from wicked and evil people, for not everyone believes in the Lord” (2 Thessalonians 3:2, NLT).

In some countries, open doors may expose missionaries to the possibility of danger and personal harm. Opposition to the gospel may include hatred and violence.

  • Pray that God will keep Christian workers safe from those who seek to hurt them.
  • Pray that God will change the hearts of those who are resistant to His Word.

Pray for Their Ministry

“Pray first that the Lord’s message will spread rapidly and be honored wherever it goes…” (2 Thesslaonians 3:1, NLT).

Cooperation and partnership are essential to ministry and vital to the progress of the work.

  • Pray that the missionary’s ministry and attitude will be worthy of acceptance.
  • Pray that colleagues and fellow believers will be supportive.

Pray for God’s Guidance

“So we have continued praying for you ever since we first heard about you. We ask God to give you a complete understanding of what He wants to do in your lives, and we ask Him to make you wise with spiritual wisdom” (Colossians 1:9, NLT).

Many missionaries travel frequently, both nationally and internationally. Their mode of transportation varies from country to country and often involves stressful situations.

  • Pray for clear guidance from God regarding travel decisions.
  • Pray for necessary permissions to travel.
  • Pray for protection and provision during their travels.

Pray for Refreshment

“We also pray that you will be strengthened with His glorious power so that you will have all the patience and endurance you need. May you be filled with joy” (Colossians 1:11, NLT).

Missionaries deal with many of the same stresses you face in life such as overwhelming workloads, relational conflicts and financial uncertainties. Often, however, missionaries struggle with these issues alone, without the fellowship and support of other Christians. Living and working cross-culturally adds an additional element that can challenge their emotional, spiritual and physical vitality.

  • Pray that God will provide opportunities for missionaries in lonely areas to spend time with other believers.
  • Pray that God will provide times of peace and relaxation to refresh His workers.
  • Pray that God will encourage missionaries with the knowledge that people back home care about their emotional well-being.

Partners in prayer

The apostle Paul was a missionary and a man of prayer. He prayed for those without Christ, for the believers, and for the new churches established under his ministry. He also asked the believers to pray for him:

“Dear brothers and sisters, I urge you in the name of our Lord Jesus Christ to join me in my struggle by praying to God for me. Do this because of your love for me, given to you by the Holy Spirit” (Romans 15:30, NLT).

Paul knew prayer would bring results:

“He will rescue us because you are helping by praying for us. As a result, many will give thanks to God because so many people’s prayers for our safety have been answered” (2 Corinthians 1:11, NLT).

In his letters, Paul gave specific prayer requests for which believers should pray. As a prayer partner with those who are called to go, you too will have an impact that can reach around the world. Paul’s prayer requests can serve as a tool for praying with effectiveness and understanding.

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Toward Better Short-Term Missions 

Darren Carlson

It is easy to be critical. I was once listening to a teacher from a European country lecture at a U.S. seminary on the evils of short-term missions. It was a highly critical lecture (with which I largely agreed), but there was no direction for what was appropriate in short-term missions. I don’t think he realized that he was actually participating in what I would classify as a short-term missions trip—a full-time intensive visit to another culture for a focused time of vocational ministry.

In the first article I laid out the history of short-term missions and some of the opportunities it has provided. The second article pointed to some of the problems that surround the enterprise. Now I want to offer a way forward.

Change the Name

This may be a personal preference, but I think it would be helpful to rename “short-term missions” and instead call it “short-term ministry.” I believe the title of missionary should be reserved for those committed to being in another culture for longer than a year. So we all live on mission in the context where God has placed us, and when we leave that context for a short period of time for a focused time of ministry, we are participating in short-term ministry. When we serve in another culture we then should call it “Short-Term Cross-Cultural Ministry.”

Short-Term Cross-Cultural Ministry Should Be an Extension of Local Ministry

At this risk of stating the obvious, your short-term cross-cultural ministry should be an extension of your local ministry. If you have thousands of Hispanics in your surrounding area, but only interact with Hispanics when you send a short-term team to Mexico, your local mission has a hole in it. There is a high concentration of Somali Muslims living near my church. Before our church considers sending short-term teams to Somalia to reach out to Muslims, it should first consider how to serve and reach the neighbors God has brought to us. It feels like the Great Commission in reverse. Local ministry and short-term cross-cultural ministry should not be in competition; rather, both should be part your church’s vision.

Ask the Missionaries

To protect against doing unintentional harm, go directly to the missionaries your church supports and trusts to find out whether they would like a team to come and partner with them. These missionaries can also provide helpful feedbackthat comes from experience and understanding. Just make sure they feel the freedom to say no and dictate the details of the trip, such as how many people should come. I know of a missionary who asked for eight people, and the church responded by sending more than 100 youth. We need to listen! Some of the best short-term trips involve just two or three key friends sent by the church to visit a missionary in difficult place. If your church doesn’t support long-term missionaries, I would suggest doing so before you consider short-term cross-cultural ministry.

Focus on Long-Term Partnerships with Local Churches

The next step is to work primarily through local churches with a long view in mind. When your short-term ministry team leaves a particular setting, Christians will still live and work where you visited. Your desire should be to serve at the request of and under local church leadership. Your disposition should be one of a learner, with the humility to take your cues from national leaders. You need to be careful, especially when dealing with money. But if you can build a level of trust, the most effective trips will be extensions of another church’s ministry. This might lead to bringing fewer team members but result in much more effective ministry. For example, a church in India has an orphanage, a pastor-training school, and a history of church planting in unreached villages. They don’t need teams of people to do projects they already know how to do. They need funds. I am familiar with this ministry, and the pastor who runs it is a good friend. Small teams have traveled there to assess these needs. With the help of a few churches and organizations providing strategic funding they have housing for the children (that the ministry in India built with people they employed), a place to train their pastors, and a sponsorship program to help a trained pastor plant a church in unreached areas. If you wonder how you could sponsor pastors in ways that do not lead to unhealthy dependence, read these helpful articles. So instead of spending $30,000 for 10 people to build and paint buildings, we spend a third of the money exploring a long-term partnership and the rest providing work for the Indian people and long-term support for the ministry. If a similar scenario presented itself in parts of Africa, I would be much more cautious. But with this very specific situation, long-term partnership allows both parties to mutually benefit in ways that I believe honor God on the gospel.

Move Away from Relief When Appropriate

One of the problems with short-term missions is that we are stuck in relief work. We paint and build houses, hold babies, and give presents. We do this because almost anyone in our churches can get involved. This type of work makes us feel good but sometimes harms people. Relief is appropriate for short periods, but if you want to get involved in alleviating physical poverty and use that platform to share the gospel and relieve spiritual poverty, you must move toward development work. It’s harder, takes longer, but is certainly a better form of mercy and justice ministry.

Really Prepare

You can save yourself and others a lot pain if your team has a capable leader who truly disciples those being sent out from your church. If the primary purpose of your trip is to change the people you send, I think it would be best to stay home. Notice—I say primary! All of life is a call to make disciples, and that includes the people in your church. Sending them out to another culture certainly can be a part of the discipleship process (at least it can be in the West). At my home church, there is a one-year commitment to being on a short-term ministry team. The time includes a lot of preparation and prayer before going as well as follow-up at the end of the trip. Each team member must have a certain level of competency when it comes to understanding cross-cultural ministry. The church also evaluates each setting afterwards, so that if they feel they are doing something a local church they visit can and should do, they stop sending teams.

Think of Your Trip Through the Grid of Helpful Resources

There are a number of very helpful resources to aid you in thinking through a short-term trip. I will list two here so you can follow up with your own research.

Standards of Excellence in Short-Term Missions

1. God-Centeredness
2. Empowering Partnerships
3. Mutual Design
4. Comprehensive Administration
5. Qualified Leadership
6. Appropriate Training
7. Thorough Follow-Up

Toxic Charity

1. Never do for the poor what they have (or could have) the capacity to do for themselves.
2. Limit one-way giving to emergency situations.
3. Strive to empower the poor through employment, lending, and investing, using grants sparingly to reinforce achievements.
4. Subordinate self-interests to the needs of those being served.
5. Listen closely to those who seek to help, especially to what is not being said—unspoken feelings may contain essential clues to effective service.
6. Above all, do no harm.

Word to Pastors

Most short-term ministry participants raise support on their own from people outside their local church. So the only way to funnel generosity in the right direction is for pastors to talk about this from the pulpit. Pastors—in your application of Scripture as it relates to discipleship, missions, mercy and justice issues, evangelism, and money, speak to your congregation about short-term missions. Lead your elders and the people God has entrusted to you. Please get involved in theological famine relief. The organization I work for is constantly looking for pastors we can mentor and send to train pastors around the world with little or no access to theological education.

Final Word to All

There is a tendency in my circles to try and get everything right, to discuss every scenario, to examine every possible pitfall, and in our preparation bring every person through a process that feels like boot camp. But the beauty of gospel ministry is that God is not handcuffed by our foolishness. He is still accomplishing his purposes amongst the nations. For any harm we may cause, God is using others to bring great advances for the gospel. So become a thoughtful global Christian. Think critically about cross-cultural engagement. Be convicted if you are harming the church in other cultures. But know that in the end, God is still on his throne, and his work will be accomplished.

Additional Resources

Books on Short-Term Missions:

Serving with Eyes Wide Open by David Livermore

Teaching Cross-Culturally: An Incarnational Model for Learning and Teaching by Sherwood and Judith Ligenfelter

Leading Cross-Culturally by Sherwood Lingenfelter

Leading Across Cultures: Effective Ministry and Mission in the Global Church by Jim Plueddemann

Reaching and Teaching: A Call to Great Commission Obedience by David Sills

Effective Engagement in Short-Term Missions: Doing It Right! edited by Robert Priest

Short-Term Mission: An Ethnography of Christian Travel Narrative and Experience by Brian Howell (forthcoming)

Books Related to Economic Issues and Missions:

Toxic Charity by Robert Lupton

When Helping Hurts by Brian Fikkert and Steve Corbet

Dead Aid by Dambisa Moyo (read the pushback from Michael Gerson)

Money, Greed, and God by Jay Richards

Articles and Documents:

A Philosophy of Short-Term Missions at Cornerstone Church, written by Preston Sprinkle, professor at Eternity Bible College

Poverty Tourism Can Make Us So Thankful by Kent Annan

Robert J. Priest and Joseph Paul Priest, “They See Everything, and Understand Nothing: Short Term Mission and Service Learning,” Missiology 34 (2006).

Robert J. Priest, et al., “Researching the Short-Term Mission Movement,” Missiology 34 (2006).

Darren Carlson is the founder and president of Training Leaders International. Carlson oversees the general direction of the ministry and serves as an advocate for pastors with little access to formal training and thoughtful cross-cultural theological engagement. He is a graduate of Trinity Evangelical Divinity School, where he earned a master of divinity and master of theology in New Testament.

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Africa Infested by Heath and Wealth Teaching

In this article Jeff Robinson interviews Jeff Atherstone . Atherstone serves as president of Africa Renewal University (ARU) in Kampala Uganda. The interview highlights the false “Health and Wealth” teaching in Africa and particular in our beloved Uganda. We at Reaching Africa’s Unreached are in step with his closing strategies for effectively combating this false teaching. May our Lord Jesus Christ be worshiped in all the World, in all of Africa, in all of Uganda, in all the West Nile of Uganda for who He IS….the Mighty God, the King of kings, the Lord of lords, our Savior and who IS good and IS GOOD in ALL situations!

The article is posted here: http://www.thegospelcoalition.org/article/africa-infested-by-health-and-wealth-teaching

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AFRICA INFESTED BY HEALTH AND WEALTH TEACHING

by Jeff Atherstone

Editors’ note: This series examines the prosperity gospel every Thursday and Friday during the month of June. We explore the theology, sociology, and international influence of this popular but aberrant teaching. The Gospel Coalition International Outreach (IO) is partnering with African authors and publishers to create a resource that biblically examines the prosperity gospel and that will be distributed free across Africa and beyond. In Prosperity? Finding the True Gospel, African pastors Michael Otieno Maura, Ken Mbugua, and Conrad Mbewe are joined by John Piper and Wayne Grudem in pointing pastors and other Christians beyond the deceptions of prosperity theology to the true gospel of Jesus Christ. TGC-IO aims to raise $50,000 by July 1, at which time they will receive an all-or-nothing matching grant to complete the project. For more details or to give to this worthy project, see the relief project page.

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Other posts on the topic:


While the prosperity gospel traces its theological, philosophical, and sociological roots to the United States, its most prominent teachers (e.g., Kenneth Copeland, Benny Hinn, Joyce Meyer, Joel Osteen, and the aptly-named Creflo Dollar) have made it a leading American export across the globe. Today, health and wealth teaching is proliferating at an alarming rate in Latin America and in many countries across the African continent.

Jeff Atherstone has witnessed the spread of prosperity theology in Africa over the past decade. Atherstone serves as president of Africa Renewal University (ARU)   in Uganda. He’s served in that Sub-Saharan country as a missionary since 2006 and was among the founders of ARU. Before moving to Uganda, Atherstone served as a church planter on staff at Cornerstone Community Church in Simi Valley, California.

TGC spoke with Atherstone about the challenges he faces in seeking to proclaim an orthodox gospel in a region overrun with false teaching.

Is prosperity gospel teaching widespread in Uganda?

The prosperity gospel runs rampant through Sub-Saharan Africa, and Uganda is no exception. Churches don’t call themselves prosperity churches and even churches claiming to oppose the prosperity gospel have

it proclaimed from their pulpits. The prosperity gospel has attached itself to the theological framework that runs through this region. It has spread primarily through television. Preachers such as Benny Hinn, Creflo Dollar, Myles Munroe, and Joel Osteen can be seen on TV around the clock in Christian homes throughout Uganda. Their books are found lining the shelves of Christian bookshops. These preachers have also done a great job of personally visiting this region.

In what places have you seen the prosperity gospel at work? How difficult is it for orthodox theology to gain a hearing where health and wealth teaching is so prevalent?

Sub-Saharan Africa is a patriarchal society with a great amount of respect for their leaders. The prosperity gospel has moved strongly because the movement’s leaders have paid to have their shows televised here. They have visited this region and their books are in this region. The leaders of orthodox theology haven’t paid to bring their TV shows to the airwaves, they haven’t hosted stadium-filled gatherings, and their books can’t be found. Orthodox theology needs to present their leaders to this region to gain the respect (and ears) of the people in Sub-Saharan Africa.

Is there some biblical truth being intermixed by the prosperity teachers in these countries, taught along with the prosperity gospel?

Yes, all the time. Sermons and service times in Sub-Saharan Africa are much longer than in the West, running more than two or three hours each Sunday (not to mention multiple mid-week services and overnight prayer meetings). The sermons are filled with long stories and anecdotes, so you can often hear truth and false teaching weaved together.

Why do you think word fo faith/prosperity teaching appeals to the people of these countries?

Three main reasons.

Patriarchal. As I mentioned, the prosperity gospel has brought their leaders here through large crusades, TV, radio, and books. You can hear and see Benny Hinn, Joel Osteen, and T. D. Jakes everywhere. These men are presented as the leaders of global Christianity, so the people follow.

Media. Television and radio are still king in these places. While U.S. orthodox teachers use podcasts, YouTube clips, and social media to reach their people, in Sub-Saharan Africa TV and radio are still the best mediums for reaching people. Social media is growing rapidly but the sound of TVs and radios can be heard 24/7.

Energy. The word “charismatic” might be confusing so I will use “energy.” Many orthodox preachers seem boring and stand still behind their pulpits with little movement. Meanwhile, African preachers are full of energy; they sweat while moving across their stages, delivering fiery sermons. The prosperity preachers have similar energy to African preachers in their style, theatrics, and delivery. This helps them to win over the Sub-Saharan African audience.

How are missionaries working to combat it?

Again, three main ways. First, stay long. In a patriarchal society you either need to be famous or stay long in order to win approval. Missionaries who come and leave quickly don’t receive the same response and acceptance. This is confusing since Sub-Saharan Africa is very hospitable. Short-term visitors feel heard and accepted, but often the words they preach are soon forgotten.

Second, bring over leaders who preach orthodox theology. We should be getting our leaders on TV, on the radio, and in large stadiums here. The impact of these events lasts for months and sometimes years.

Passion brought over Chris Tomlin, Matt Redman, and Charlie Hall in 2008 and 2012 and it literally changed the worship music sung in churches around Kampala (Uganda’s capital city).

Third, be faithful in preaching and teaching in theological schools. Having students in our classrooms for two or three years at a time at Africa Renewal University has dramatically changed their theology, their preaching ministries, and the course of their churches. Investing in local leaders and equipping them with the true gospel is key.

Do you meet a lot of people who are frustrated that prosperity theology has not “worked” for them? Perhaps they haven’t become more wealthy and healthy and now they are discouraged or frustrated?

Honestly, no! People in Sub-Saharan African don’t have the same need for instant gratification we do in the West. Their patience in waiting for prosperity is one of the factors that keeps this movement growing and moving ahead.

Most of the people I meet who come out of the prosperity movement are students at Africa Renewal University. When their eyes are opened to the truth of the gospel, time and again they eventually give up on the false hope health-and-wealth teaching provides. Their first months are filled with debates in class, which is extremely healthy. Eventually the truth of the gospel wins out in their lives and then in their churches.

Give us a strategy for effectively combatting this false teaching.

The prosperity gospel robs people of joy, leaving them empty, lusting after more, and searching for something they cannot find. Since God has already poured out the riches of his grace on us, we can daily delight in his presence free from the empty promises of this world. If I were to lay out a strategy for combatting prosperity theology in Sub-Saharan Africa, I would (in this order):

  1. Invest in long-term discipleship training through theological schools like ARU. This may sound like a shameless self-promotion, but honestly the prosperity gospel has such deep roots in these students that one sermon, conference, or book will not change their thinking.
  2. I would invest in bringing the leaders of orthodox Christianity to this region through stadium-filled conferences, TV, radio, social media, and books.
  3. Finally, I would encourage missionaries to stay long and learn to preach with the energy of the Africans while holding onto their theological convictions.

Jeff Robinson (PhD, The Southern Baptist Theological Seminary) is a senior editor for The Gospel Coalition. He serves as senior research and teaching associate for the Andrew Fuller Center for Baptist Studies and adjunct professor of church history at Southern Seminary. Prior to entering ministry, he spent nearly 20 years as a newspaper journalist in Georgia, North Carolina, and Kentucky, covering various beats from politics to Major League Baseball and SEC football. He is co-author with Michael Haykin of the book To the Ends of the Earth: Calvin’s Mission Vision and Legacy. Jeff and his wife, Lisa, have four children. They live in Louisville and belong to Clifton Baptist Church. You can follow him on Twitter.


The Glory of the Impossible

This article, written by Samuel Zwemer in 1911, is a clarion call for us, the Lord’s people, to press on in making Christ known where He is not known. This priority  of the church today, as always, is to take the glorious saving gospel of God (Romans 1:16) to those who have little or no access to it. The emphasis in church planting and discipleship ought to be where there are no churches or very very few of them. The abundant resources (in gifted people and money – 2 Corinthians 8:14) of the most reached areas  need to be shifted to areas that are gospel-starved. May this exhortation by Zwemer be used of the Lord to thrust people into the many ripe harvest fields (Matthew 9: 36-38), for the  greatest evil is having the gospel and not doing everything within our power to get it to those who do not have it. May the Lord grant each of us His followers the wherewithal to be obedient disciples!

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The Glory of the Impossible!

By Samuel Zwemer (1867-1952)

Samuel Zwemer committed to be a missionary his senior year in college 1887. After graduating
he soon organized a mission to Arabia with several other students. After 23 years of service
in Bahrain and Kuwait he focused on a ministry of speaking and writing that radiated out from
Cairo, Egypt. During this time he wrote a great many books and articles as he pioneered
studies and training to aid the church in reaching Muslims with the gospel. For many such
reasons Samuel Zwemer is regarded as the premier apostle to the Arab world. This excerpt is
taken from article he wrote in 1911.

“The challenge of the unoccupied fields of the world is one to great faith and, therefore, to

great sacrifice. Our willingness to sacrifice for an enterprise is always in proportion to

our faith in that enterprise. Faith has the genius of transforming the barely possible into

actuality. Once men are dominated by the conviction that a thing must be done, they will stop

at nothing it is accomplished. We have our “marching orders,” as the Iron Duke [Arthur

Wesley, Duke of Wellington] said, and because our Commander-in-Chief is not

absent, but with us, the impossible becomes not only practical but imperative. Charles

Spurgeon, preaching from the text, “All power is given unto Me…Lo I am with you always,” used

these words: “You have a factor here that is absolutely infinite, and what does it matter as to

what other factors may be. ‘I will do as much as I can,’ says one. Any fool can do that. He that

believes in Christ does what he cannot do: attempts the impossible and performs it.”

Frequent set-backs and apparent failure never disheartened the real pioneer. Occasional

martyrdoms are only a fresh incentive. Opposition is a stimulus to greater activity. Great

victory has never been possible without great sacrifice. If the winning of Port Arthur

required human bullets,2 we cannot expect to carry the Port Arthurs and Gibraltars of the non-

Christian world without loss of life.

Does it really matter how many die or how much money we spend in opening closed doors, and

in occupying the different fields, if we really believe that missions are warfare and that

the King’s glory is at stake? War always means blood and treasure. Our only concern should

be to keep the fight aggressive and to win victory regardless of cost or sacrifice. The

unoccupied fields of the world

must have their Calvary before they can have their Pentecost. Raymond Lull, the first

missionary to the Muslim world, expressed the same thought in medieval language when he

wrote: “As a hungry man makes dispatch and takes large morsels on account of his great hunger,

so Thy servant feels a great desire to die that he may glorify Thee. He hurries day and night to

complete his work in order that he may give up his blood and his tears to be shed for

Thee.”

An Inverted Homesickness

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The unoccupied fields of the world await those who are willing to be lonely for the sake of

Christ. To the pioneer missionary the words

of our Lord Jesus Christ to the apostles when He showed them His hands and His feet, come with

special force: “As my Father hath sent Me, even so send I you” (John 20:21). He came into the

world, and it was a great unoccupied mission field. “He came unto His own, and His own

received Him not” (John 1:11). He came and His welcome was derision, His life, suffering, and His

throne, the Cross. As He came, He expects us to go. We must follow in His footprints. The pioneer

missionary, in overcoming obstacles and difficulties, has the privilege not only of knowing

Christ and the power of His resurrection, but also something of the fellowship of His

suffering. For the people of Tibet or Somaliland, Mongolia or Afghanistan, Arabia or Nepal,

the Sudan or Abyssinia, he may be called to say with Paul, “Now I rejoice in my sufferings for

you and fill to the brim the penury of the afflictions of Christ in my flesh for His body’s sake

which is the Church” (Greek text, Col 1:24, cf. Mark 12:44

and Luke 21:4). What is it but the glory of the impossible! Who would naturally prefer to leave

the warmth and comfort of hearth and home and. the love of the family circle to go after a lost

sheep, whose cry we have faintly heard in the howling of the tempest? Yet such is the glory of

the task that neither home-ties nor home needs can hold back those who have caught the vision

and the spirit of the Great Shepherd. Because the lost ones are His sheep, and He has made us

His shepherds and not His hirelings, we must bring them back.

Although the road be rough

and steep I go to the desert

to find my sheep.

There is nothing finer nor more pathetic to me,” says Dr. Forsyth, “than the way in which

missionaries unlearn the love of the old home, die to their native land, and wed their hearts to

the people they have served and won; so that they cannot rest in England, but must return to

lay their bones where they spent their hearts for Christ. How vulgar the common patriotisms

seem beside this inverted homesickness, this passion of a kingdom which has no frontiers and

no favored race, the passion of a homeless Christ!”

James Gilmour in Mongolia, David Livingstone in Central Africa, Grenfell in the Congo,

Keith Falconer in Arabia, Dr. Rijnhart and Miss Annie Taylor in Tibet, Chalmers in New

Guinea, Morrison in China, Henry Martyn in Persia, and all the others like them had this

“inverted homesickness,” this passion to call that country their home which was most in

need of the Gospel. In this passion all other

passions died; before this vision all other visions faded; this call drowned all other voices.

They were the pioneers of the Kingdom, the forelopers of God, eager to cross the bordermarches

and discover new lands or

win new empires.

The Pioneer Spirit

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These forelopers of God went not with hatchet and brand, but with the sword of the Spirit and

with the fire of Truth they went and

blazed the way for those that follow after. Their scars were the seal of their apostleship,

and they gloried also in tribulation. Like the pioneer Apostle, “always bearing about in

the body the dying of the Lord Jesus,”and approving themselves “as ministers of God in

stripes, in imprisonments, in tumults, in watchings, in fasting.”

Thomas Valpy French, Bishop of Lahore, whom Dr. Eugene Stock called “the most

distinguished of all Church Missionary Society missionaries,” had the real pioneer spirit

and knew the glory of the impossible. After forty years of labors abundant and

fruitful in India, he resigned his bishopric and planned to reach the interior of Arabia

with the Gospel. He was an intellectual and spiritual giant. “To live with him was to drink

in an atmosphere that was spiritually bracing. As the air of the Engadine [a favorite tourist

ground in Switzerland] is to the body, so was his intimacy to the soul. It was an education to

be with him. There was nothing that he thought a man should not yield–home or wife or

health if God’s call was apparent. But then everyone knew that he only asked of them what he

himself had done and was always doing.” And when Mackay, of Uganda, in his

remarkable plea for a mission to the Arabs of Oman called for “half a dozen young men, the pick

of the English universities, to make the venture in faith,”  this lion-hearted veteran of

sixty-six years responded alone. It was the glory of the impossible. Yet from Muscat he wrote

shortly before his death:

If I can get no faithful servant and guide for the journey into the interior, well versed in

dealing with Arabs and getting needful common supplies (I want but little), I may try Bahrein,

or Hodeidah and Sana, and if that fails, the north of Africa again, in some highland; for

without a house of our own the climate would be insufferable for me- at least during the very

hot months–and one’s work would be at a standstill. But I shall not give up, please God, even

temporarily, my plans for the interior, unless, all avenues being closed, it would be sheer

madness to attempt to carry them out.

I shall not give up”–and he did not till he died. Nor will the Church of Christ give up the

work for which he and others like him laid down their lives in Oman. It goes on.

The Apostolic Ambition

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The unoccupied provinces of Arabia and the Sudan await men with the spirit of Bishop

French. For the ambition to reach out from

centers already occupied to regions beyond, even when those very centers are under- manned

and in need of reinforcement, is not Quixotic or fantastic, but truly apostolic. “Yes, so have I

been ambitious,” said Paul, “to preach the Gospel not where Christ was al- ready named, lest I

should build on another man’s foundation; but as it is written, they shall see to whom no

tidings of Him came, and they who have not heard shall under- stand” (Rom 15:20-21). He wrote

this when leaving a city as important as Corinth, and goes on

to state that this is the reason why he did not yet visit Rome, but that he hopes to do so on

his way to Spain! If the uttermost confines of the Roman Empire were part of his program

who had already preached

Christ from Jerusalem to Illyricum in the first century, we surely, at the beginning of

the twentieth century, should have no less ambition to enter every unoccupied field that

 “they may see to whom no tidings came and that those who have not heard may understand.”

There is no instance of an Apostle being driven abroad under the compulsion of a

bad command.

Each one went as a lover to his betrothed on his appointed errand. It was all instinctive and

natural. They were equally controlled by the common vision, but they had

severally personal visions which drew them whither they were needed. In the first days of

Christianity, there is an absence of the calculating spirit. Most of the Apostles died outside

of Palestine, though human logic would have forbidden them to leave the country until it had

been Christianized. The calculating instinct is death to faith, and had the

Apostles allowed it to control their motives and actions, they would have said: “The need in

Jerusalem is so profound, our responsibilities to people of our own blood so obvious, that we

must live up to the principle that charity begins at home. After we have won the people of

Jerusalem, of Judea and of the Holy Land in general, then it will be time enough to go abroad;

but our problems, political, moral and religious, are so unsolved here in this one spot that

it is manifestly absurd to bend our shoulders to a new load.”

It was the bigness of the task and its difficulty that thrilled the early Church. Its apparent

impossibility was its glory, its worldwide character its grandeur. The same is true today. “I

am happy,” wrote Neesima of Japan, “in a meditation on the marvelous growth of Christianity

in the world, and believe that if it finds any obstacles it will advance still faster and

swifter even as the stream runs faster when it finds any hindrances on its course.”

Hope and Patience

He that plows the virgin soil should plow in hope. God never disappoints His husbandmen.

The harvest always follows the seed time,“When we first came to our field,” writes

missionary Hogberg from Central Asia, “it was impossible to gather even a few people to hear

the glad tidings of the Gospel. We could not gather any children for school. We could not

spread gospels or tracts. When building the new station, we also had a little chapel built.

Then we wondered, Will this room ever be filled up with Muslims listening to the Gospel?

Our little chapel has been filled with hearers and still a larger room! Day after day we may

preach as much as we have strength to, and the Muslims no longer object to listen to the

Gospel truth. ‘Before your coming hither no one spoke or thought of Jesus Christ, now

everywhere one hears His name,’ a Mohammedan said to me. At the beginning of our work they

threw away the Gospels or burnt them, or brought them back again-now they buy them, kiss

the books, and touching it to the forehead and pressing it to the heart, they show the

highest honor that a Muslim can show a book.” But the pioneer husbandman must have long

patience. When Judson was lying loaded with chains in a Burmese dungeon, a fellow prisoner

asked with a sneer about the prospect for the conversion of the heathen. Judson calmly

answered, “The prospects are as bright as are the promises of God.” O There is scarcely a

country today which is not as accessible, or where the difficulties are greater, than was the

case in Burma when Judson faced them and overcame.

Challenge of the Closed Door

The prospects for the evangelization of all the unoccupied fields are “as bright as the I

promises of God.” Why should we longer

wait to evangelize them? “The evangelization of the world in this generation is no playword,”

says Robert E. Speer. “It is no motto to be bandied about carelessly. The

evangelization of the world in this generation is the summons of Jesus Christ to every one of

the disciples to lay himself upon a cross, himself to walk in the footsteps of Him who,

though He was rich, for our sakes became poor, that we through His poverty might be rich,

himself to count his life as of no account, that He may spend it as Christ spent His for the

redemption of the world.” Who will do this for the unoccupied fields?

The student volunteers today must not rest satisfied until the watchword, peculiarly their

own, finds practical application for the most neglected and difficult fields, as well as the

countries where the harvest is ripe and the call is for reapers In ever increasing numbers.

The plea of destitution is even stronger than that of opportunity. Opportunism is not the

last word in missions.

The open door beckons; the closed door challenges him who has a right to enter. The

unoccupied fields of the world have, therefore, a claim of peculiar weight and urgency. “In

this twentieth century of Christian history there should be no

unoccupied fields. The Church is bound to remedy the lamentable condition with the least

possible delay.

Make a Life, Not a Living

The unoccupied fields, therefore, are a challenge to all whose lives are unoccupied by that

which is highest and best; whose lives are

occupied only with the weak things or the base things that do not count. There are eyes that

have never been illumined by a great vision, minds that have never been gripped by an

unselfish thought, hearts that have never thrilled with passion for another’s wrong, and

hands that have never grown weary or strong in lifting a great burden. To such the knowledge

of these Christless millions in lands yet unoccupied should come like a new call from

Macedonia, and a startling vision of God’s I will for them. As Bishop Brent remarks, “We

never know what measure of moral capacity is at our disposal until we try to express it in

action. An adventure of some proportions is not uncommonly all that a young man needs to

determine and fix his manhood’s powers.” Is there a more heroic test for the powers of

manhood than pioneer work in the mission field? Here is opportunity for those who at home

may never find elbow-room for their latent capacities, who may never find adequate scope

elsewhere for all the powers of their minds and their souls. There are hundreds of Christian

college men who expect to spend life in practicing law or in some trade for a livelihood yet

who have I strength and talent enough to enter these unoccupied fields. There are young

doctors who might gather around them in

some new mission station thousands of those who “suffer the horrors of heathenism and Islam,”

and lift their burden of pain, but who now confine their efforts to some “pent-up Utica” where

the healing art is abject to the law of competition and is measured too often merely in terms of

a book and ledger. They are making a living; they might be making a life.

Bishop Phillips Brooks once threw down the challenge of a big task in these words: “Do not

pray for easy lives; pray to be stronger men. Do not pray for tasks equal to your powers; pray

for powers equal to your tasks. Then the doing of your work shall be no miracle, but you shall

be a miracle.” He could not have chosen words more applicable if he had spoken of the

evangelization of the unoccupied fields of the world with all their baffling difficulties

and their glorious impossibilities. God can give us power for the task. He was sufficient for

those who went out in the past, and is sufficient for those who go out today.

Face to face with these millions in darkness and degradation, knowing the condition of their

lives on the unimpeachable testimony of those who have visited these countries, this great

unfinished task, this unattempted task, calls today for those who are willing to endure and

suffer in accomplishing it.

No Sacrifice, But a Privilege

When David Livingstone visited Cambridge University, on December 4, 1857, he made an

earnest appeal for that continent, which was then almost wholly an unoccupied field. His

words, which were in a sense his last will and testament for college men, as regards Africa,

may well close this book: “For my own part, I have never ceased to rejoice that God has

appointed me to such an office. People talk of the sacrifice I have made in spending so much

of my life in Africa. Can

that be called a sacrifice which is simply paid back as a small part of a great debt owing to

our God, which we can never repay? Is that a sacrifice which brings its own blest reward in

healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a

glorious destiny hereafter? Away with the word in such a view, and with such a thought! It is

emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or

danger, now and then, with a foregoing of the common conveniences and charities of this

life, may make us pause, and cause the spirit to waver, and the soul to sink, but let this only

be for a moment. All these are nothing when compared with the glory which shall hereafter be

revealed in and for us. I never made a sacrifice. I beg to direct your attention to Africa. I

know that in a few years I shall be cut off in that country, which is now open; do not let it be

shut again! I go back to Africa to try to make an open path for commerce and Christianity; do

you carry out the work which I have begun, I leave it with you.” “


Tract: “Search For Joy” in the Aringa Language

 Search For Joy

The Aringa translation work was done by Onduga Charles and the Editors were Angoli Alex and Angupale Andrew. They are from Yumbe! Thank you Charles, Alex, and Andrew. The excellent layout work on the Aringa Search For Joy tract  was done by graphic designer Dan Thompson. Doug Salser with  Literature Ministries International  helped spearhead this web edition as well as a print edition. Many thanks to Dan and Doug! 20,000 of these tracts have been published and purchased by Reaching Africa’s Unreached to be distributed in Yumbe District. The distribution of these tracts corresponded with the first ever translation and publication of the Aringa New Testament through Here’s Life Ministries.  God is getting His Word to the Aringa people!

  Quest For Joy by John Piper. Permission to post given by Desiring God Ministries .
© Desiring God
Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be approved by Desiring God.
Please include the following statement on any distributed copy: By John Piper. 
 Desiring God Website: desiringGod.org

 

Aringa 1

Aringa 2

Aringa 3

Aringa 4


Tract: “Search For Joy” in the Ma’di Language

Table of Contents

 

#1. Search For Joy by John Piper. Permission to post given by Desiring God Ministries .

#2.  The Cost of Discipleship: Luke  14:25-35  by Jacob Lee

Ma’di translation work was done by Michael Dricille. The excellent layout work on the Madi Quest For Joy tract was done by graphic designer Dan Thompson. Doug Salser with  Literature Ministries International  helped spearhead this web edition as well as a print edition. Many thanks to Dan and Doug!

——————

#1: Search for Joy (Madi)

Quest for Joy pg 1

Quest for Joy page 2

Quest for Joy page 3

Quest for Joy page 4

Quest for Joy page 5

Quest for Joy page 6


© Desiring God

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be approved by Desiring God.

Please include the following statement on any distributed copy: By John Piper. © Desiring God. Website: desiringGod.org

—————-

#2: Ta ruledi lini hwejo `ba Rubanga dri rini ri `i

Jacob Lee

Luka 14:25-35

  • Idoka
  • “Ba amgbu oko ana vu ni tro” dii `ba ana vu okoka ri `bati `i= “ana ma’ju ti `i” A`dusi?
    • Nyuma ana idele risi (Ani Li’ja, ta cidru dri `i); driaru okpo ori unzi drojo rii aa; vua ka layu hwe `ba vu aseka rini; vua oza amba cidru dini dri  ndreka ri ‘bati `a mi wa; nza nza rii; karuni ani laponyi retu ri `i (“awi” le’jo Rubanga dri rii); aaru ite`deru ani Rubanga `a Ngwaapi `i, vua Laponyi `i; kole `ba cidru kole ani ndro…
    • A`dusi? nyi Yesu `a vu ni oko au ya? Endru nyi dia di…a`dusi? Alua ri ani ama `i lofo dia endru sa `ba ziti `aa okoki Yesu `a vu ni au ku ki oluki dri le’jo erire bi si ga. Ru endru cidru di `a ni ama Yesu ni leka ndro si, ale laru hwele anini, ama gbadru ani ndru, vua ale ameri ana uduku ni le’jo driaru risi. Ki ama ziti evu di `a lati le’jo si (uraru dri `a ra); loso rii amani ma familia tro, a`dusi ale vu di ndreka, taziti tro.
    • Yesu `a ogu ecore ana ta jore laki dri rii Eco ogu ojo ta amadri sa tro. Anyi endru baba ana le’jo ni erirega vua ta ana mbare ga `i ya? “ma`di bi tro ta erire ga rii , koso bi oga keri” vs.35
    • Le`jo `a rongo rongo ti `i
      • Le’jo ndutu Yesu `a jole rii le’jo anda dri ri `i, ki tete ta `baa lele ai keri ta driaru rii ku. Ondre ta ina di bati “karide kpe” ndrole le’jo sile oru ledi bati si `i (vs’s 26, 27 & 33).  Alusa ecoru jo’joadru, “Jo ipe olule `ba ma vu okoka ri `bati `i dru vua jo anyaci andraga ma vu ni okoka tro ri ma tutu retu rere ri co anya dri ga ra ni kuru. Ojo anya oluka `ba ma vu okoka riisi ahwe tete ta anya lele rii au a`dite ku ki ma ba anyi engwi limi ataka `ba isa kuru. Ojo maba anyengwi ta tro rere vua maba ta anya urale anya oluka Amerika `ba si ri kengwi ce isa kuru.  Ojo ma anya driluci aa ri du cidru pi, maba egbe kolu anyietro ni, vua maba `ba cidru ka anyini laru hwe anya ma vu ni okoka au si au ni kuru. A`dusi ale anyi ndro, vua muba ta loso ria tini anya lidri ni ra isa ojo ta driaru kuru!”
  • Kesu jo le’jo anda ri kolu le’jo sile oru ledi iga aa sa, taziti rusika ri ka `ba dri se ego rere vua ta rujoka laka ri bati isa ego. Ka ta jo `ba asiti aidri rii lidri di idri adute ri `bati ni. OO, Rubanga ole ama gbadru ndro rere vua uba ta loso riisa a tini amani ra. Ki, anyiba obiki kare mgbo ana tutu amani rii a`du ya dri di su le (Lejo di osiru kare liele di iga:http://www.desiringgod.org/Blog/1736_corrective_tract_for_the_prosperity_gospel/ ). Nosi ana tati ubale ri iga icandi/sikia tro vua ta ako sa kolu aa ni wa. Anyera le’jo Yesu `a jole Yoana 15:18-20 ga rii au ojo a`du? “Jo `ba vudri rii ole anyii ku, mgbesa anyera oleki ma sa ma ku ni ati. Kesu anyolu `ba vudri di `a ri `i, `ba vudri dia ri ka anyi le kendre `ba aidri ani; ki mupe anyi `ba vudri di `a ri `ia ra, anyi `ba aidri `i ku, dii ondo le’jo aia anyi lejo ku ri `i. Anyera le’jo majole anyini andrani rini: ‘Tiluza onde ana amba ni ku.’ Jo kejiki sikia maru wa kite’dea kaki sikia eji anyiiru sa ra…” vua “Ohwe anyini andra loso te Kristo ni a`ika si a`dite ku, ki ricandika ani si si sa tro” (Filipi `ba 1:29). (Nyindre ziasa: Ofu erijoadru Timoteo `a sile rii. 2:3; Eberei. 10:32-39; Ofu atijoadru Petro `a sile rii 1:3-9, 2:21 vua amgbu ziti jole kuru ri tro). Le’jo diani dii ziti  si ka ‘ba dri se ego a`dusi kite’dea Rubanga ni nyini ki nyile nyi Rubanga ni ku. Andre icandi atijoadru unzi rere rii ama adrunzi amvonzi tro Opi ni a`ika ra Pakisitani `a ria esule ri `i. Ta cidru Yesu `a jole ri iga “ga ani iyo.”  A`dusi ta cidru ana jole amani rii di ama ana vu ni oko ingoni ya `i. Oba nyi tema sa emule nzule zo tro vuru ku.
  • Yesu ebu le’jo ehwi/odo tro/ovidru au ta driba nzejo le’jo anda dri ri idri ‘i.
    • Lini dii cidru driba ani onzeru le’jo ehwi si, Ovidru le’jo ehwi Karama retu ridri `i vua le’jo ehwi Bilo egwedi di ridri `i.
    • Dii lofo sa le’jo ehwi zi ciri ciri rii eri aa, dii jo oru rere ri sika ti Opi yadi o`ja ga ri tro.  E`bu le’jo  ehwi a`i dri rii au.
    • Yesu ohwe lini anda dri rii ana le’jo ehwi/ai dri anda `ba jidi `baru rii ebuka au si. Dii ewo le’jo Rubanga dri rini engwijo amani lidri ri `i (Ondre dri Eberei. 4:12 ni au). Laponyi loso ri `bati cidru ka di ide au, ovidru laponyi Matimatiki inidi ri ka odo eta au.
    • Le’jo jole dia ehwi ni: Ta cidru idele Yesu ni rii kole ide asi cidru si.  Kole Yesu kolu ama lidri ni `a tesa ati. Maju Yesu dri rii kole kolu ra alu si, kole koba tazi komba ana andraga Yesu `a vu ni okore ga ku.
  • Ana ciri ciri 26 `i
    • Kole ta ama lele risi airu tesa “ta ama gale mgbe ri tro ku”, ndrole ta ama lele ku hwa rii, rupeka ta ga, reruka, a’lu tro vua ta ziti tro., vuaziasa tro kole odu ta Yesu `a jole rii “rekaa vuru” si ku, kusa bakaa kohwe ilonyi `baziti ni, kusa amani konde Yesu ni ra si ku.
    • Yesu eri le’jo dia ehwi ni ingoni vua le’jo zi `bati Le’jo Rubanga dri ri `ia ri ka driba ani nze ingoni.
      • Yesu ti laki rutraka ri tro oni ta lungwe ama Ofu O`ku ri ungwejo ri idri ote. Oniki odo Yakobo nidri, Lia nidri vua Rakele nidri riisa ote. Idoka 29:30-31 ga ojoru, “…Yakobo `a Rakele ni leka ndro rere   ana Lia ni ndeka ra si ide ebu Lebani ni kinya tuderi Rakele koludru anini izi dru si. Ki Rubanga `a ndrekaa Lia ni ole ku si awi otijo driaru ria ti ni mgbo, oko oba Rakele le oe ondo.” Ewo ajiri esi Yudei `ba dri, `a ehwi leka asi `a nidi dri rii ehwi ani ana le ruaru rii ga `i. Dii ondi `ba ezesa le’jo Yesu `a nzele ri erika bisi ri `bati `a ovi ta Yesu `a jole ri erijo ri `i.
      • Ewo zi ga Bugu Ole ri ini amani kole amale ama uku ti, ama `baciri ti tro ndro vua kole amale ama o`ja`bazi ti isa ndro. Le’jo ani sile  Mateo. 10:37ga di iga Yesu ojo, “Ma`di ana ata ti endre tro le`di ma nde`di ra rii, mani konyi ako, ma`di ana bara ti ledi ana zaa tro ma nde`di ra rii, esi mani ku. (Inzajodru: izi, zaa/`boronzi izonzi i`joka rii, e`i, anzo tazibati tro, ka anzo hwe Opi niti kpe.)   Ma`di ana Kuruce ni du`di ku vua ma vu ni ko`di ku rii a`i ma asi si ku…”
        • Kristo `ba cidru anda ri ka aia uku ti le `baciri tro ndro, vua kaki aia wadezi ti isa le ndro,  a`dusi jo ani ma`di Kristo `a inile ri `i kolea kondre tadii gba ili nosi ka ai  le“ Asi `a”, ka ai le ga. Koloso `ba. 1:18 ojo tacidru `a kole Kristo kendre tau!
        • Ovidru, vu amgbu ga engwijo ma`di kare na iga ri `i dru kole ma`di koga kare anidri nai mgbe koko ka`i kare ani laka na `i au. Amasa esu kole ama `i Amba amba cidru dri vua Opi opi cidru dri dii au ku ya?
      • “Jo ma`di oga…oo, nosi gba ana lidri isa masi ku `i” Kendre ana rujoka ra ri ani: “Ma`di kolu hwa alusa ma`di ma vu ni oko`di riidru kpe jo ole ani anangasi onde ma ra `i”
        • Bugu Lete dri ri `ia ta ojoru ovi aia ori unzi ri ndejo ri idri  pelere ojoru“…aziki ai dra ni”.
        • Ki jo eca Yesu `a vu ni okore ga kole hwa alusa ojoki: “Di le teke tro vua unzi rere ni ku”. Jo Yesu ka ama ungwe kolea eriki vua kare ana ama ungwere ri iga kolea ovuki! John Paton, ni ofu loso Rubanga dri ri jidi kare liele (Seas Islands) dri iga rii oni wale ri apa ani idrale ni ojo, “A’tu ibo zajo rii ondi oru ma mgbajo oni wale oru ma dijo ri tro, ki Rubanga eco ra nai ra. Oceki ama tini kare dra dri iga, `ba aarii kuza ausini `baziti aa riisa ka oni wale ati kusa ondo mgbale ati ria vu ni angwa si. Mgbesa ma asi era Opi Yesu ni au; andre ta cidru ride`di dii ndre. Egbwe aku ma kendre eri enga`di Rubanga dri ri ani. Ara risi ma kpo paka amba madri ri ide ana e`bu ni ma lidri ni `a kpa…” (peiji. 206-207 dii ta driba nzele ana lidri nidri ri `i).
        • Carol, ni ma izi tro, amasa adri rumwire ama lidri ni a lazi ani di tro, adri ama ama zi amangasi ama oluka Opi ni `a si tacidru amadri aa rii Opi `a `i  ya vua di ai cidru anini ya `i. Udiangwadru meri ma`dizi alu odri ka ta jo Rubanga dri ojo, “O`du zi alu lidri madri `ia azi ma mangasi, mide tazi oludi mani andraga tadru rii ra ya. Ta ma aza’jo andraga wa rii a`du?” Amala, bu `a ama endri ti ole ole tro oleru ni di `i!
      • Anyiba mazi dri lazi `ba asiti nyo’di rini (lokudru ka `ba asiti nyonyo). AMa oluka Kristo `ba si kole tesa ta ama urale idele rii amide au ya? Ta te ama urale rii kole kolu anda, anzo, vua tacidru ruhwedi amani ri tro ya? Lidri ama olujo Kristo `ba rii kendre ta konyi hwe`di mugati ni mwajo ku ri ani ya kusa lidri loso ama olujo Kristo ni `a ri koba ama okolongo amadri ri ebu, saa amadri ri tro, drilahwa amadri ri tro, kusa dride amadri ri hweka si  jo tee amandru kusa amandru Opi Rubanga dri rii ku sa `i ya?
      • Lazi ziti lubi dru `ba asiti nyodi rii: (Source: Tim Keller’s osi bugu driaru ungwele Egwe`di di) ni a. Lazi laka ri oziru di ani,
        • Nya lidri ga ma`di kusa ta ati rii a`du
        • Ta nyini konyi tro nza rii a`du
        • Ta nya ebule nya lidri ga palanda rii a`du ovidru siti isa laka   dru `I
        • Nyi ta ra nzanza na a`du dri?
        • Anzo nyidrii nza nza ani a`du kusa ka nyiko a`dusi?
        • Jo, nyindre nya asiti ni urata nyidri ri tro ni, nyesua ta nya lidri ni `a atijoadru rii Rubanga `i ku, disidru kole nyeco ta nya lele ri `bati, nyini lidri olure tadru ri esujo ‘i.
  • Ana ciri ciri 27 `i (Ondre vua Luka 9:23-25 isa tro)
    • Yesu ninga, `ba esule enzi tro ri `bati kole duba konzi kuruce ai epajo rii kare ai epajo ri iga. `Ba ai dii a`di ai uri ta ma’ju Kristo dri ria idele a`i si Yesu ni ri idere ga uri.
      • Ma`di anda Yesu `a vu ni okodi rii kole duba kai ru lou, drinza tro, vua sikia tro ejile ana ruga rini  ra (kole ma`dizi kide tadii ni ku) ani Kristo dri ri kidea dini rii ana Kristo ni leka ndro vua ana e`bu driaru ri ideka au si.
      • Ma`di anda Kristo `a vu ni okodi au rii kojoa ru Yesu dri ri ate tri lari esujo `i vua ka rai  Majugo Paulo tro kojoa, “Ta cidru ma esule rii migwe cidru Kristo si.  Lokudru, ta cidru oe mani konyi ako ma le kiza tro retu Yesu Kristo ni ma Opi dri ri nika si.  Anisi oba  ta cidru engwi mani konyi ako, ausi Kristo kengwi dru mani konyi tro si…”. Ma`di Yesu `a vu ni okodi ri ka tadi jo asiti okpo tro, a`dusi nikaa ote, vua amakaa ra o’bi ama Yesu ni si… a`dusi anzo ama acijo Yesu tro rii ta ruledi Kristo `ba cidru ni olujo ingwe Yesu dri ri `ia ri `i. E`ku ka tesa ruhwe Rubanga ni jo amesu tacidru ama lele rii anisi vua anini a`dite `i! (aka John Piper)
    • Dii ovi “o`du cidru si” ama kuruce amadri ri nzijo ri `i (Ondreki dri Luka. 9:23 ni au).  Ama draka ru si o`du cidru si ni ta e`ku retu ti eji`di Yesu ni ta cidru za`di ra ri `i vua tadii kole kideru lidri `ba Yesu `a vu ni okoka ri `bati dri i`a o`du cidru si.
    • Ta loso rujodi le’jo angwa ani sile di iga rii di `i “Jo ma`di ole ola ani `ba madri `a alu `i dru, kole kora ani dria ku, ka’i ru lou, drinza tro, vua sikia tro ru madri risi rii au—saa cidru si, vua saa cidru `a—vua kole kaci andraga ma vu ni okoka ma’ju ani tro. Kole koba ani olule ma`di ma vu ni okodi riidru” W. Hendriksen
    • Nyi Kuruce nyidri ri nzi o`du cidru si ya? Di kesua zi`bati si ka o`du ji amgbu  vua zibasi ka kinya du amgbu nyini e`bu idejo Opi ni a`i si, kusa nyini le’jo jojo kiza si `i, nyini ru lou mi jo—ru si vua laza si, vua zi `ba si `baziti ondre tadia rideka dini ni ku. Ki Yesu ka ta `di ndre ote, a`dusi ka nyi eco ra koba nyaci nya kuruce ni duka vua nya ana vu ni koka tro andra ga… Yesu kojoa nyini, “Ande ta loso ri ideka si ku a`dusi jo nyande ku saa nya lwajoadru ri kemu keca ra vua o`du nasi nyemu nyi dride nza ri esu au.”
  • Ana ciri ciri  28-32 tro- Le’jo ehwi ciri ciri eri rii-Eritruwa ka konyi hwe ra dule anda si riiga.
    • Ma`di jo sidi rii-kole ati koni ka okolongo le ingopi ya ni ote
      • Ma`di ni engwijo ma`di Yesu `a vu ni oko’di riidru kole ati ma`di koni ta ruledi rii ote.
      • Yesu ole asi bale ta ga ga rii ku.
    • Opi ga-ma`di kolu ra duka ako ni kpe.
      • Kendre le`jo ehwi jole ledi iga ma`di ka ra du wa jo si jo kusa jo sijo ku ri ani. Mundara 20,000 evu oja ga Amba dri vua esu ana asikaria a weli ni tete 10,000.
      • Kole amba di kodu ra! Kole asi na komba okpo. Ciri ka okpo hwe amba dini mbajo ta ana idele ri ia ra. Alua ri ani kole enzi`dipi kolu ciri tro anini tileci remujo alu Rubanga tro  ri esujo `i.
    • Le’jo ehwi eri ri onze ta driba ovi eri siaidii eritruwa okpo rere. A`dusi le’jo di oba Yesu ojo:
      • Anyiri vuru vua anyira le’jo dia `a ni jo anyoko ma vu ni kpe sa `i`.
      • Jo ile ma gaka mgbe sa kole anyiri vuru anyira `a ani kpa.
  • Ana ciri ciri 33-35 “Ni dria…” Ta a angwa ka.
    • Ojoru inajoadru riiga “karide kpe `i”
      • A`dusi kole tacidru kideru Opi `a lekaa ri ani-“kole ma`di koga tacidru unzi ana lidri niga rii mgbe”
      • John Piper osi, “Ta nyidri kusa nya ruga ri Gaka a ehwi ni kole nyazi ta nyidri aa rii cidru ra `i ku. Yesu ni anzo oko Zakeo `a ewo ana ta esule ridri ri hweka icandi `ba ni si ci. Ki ta ziti gakaa ehwi ni tacidru amadri ria oluka Yesu a driga vua ana ai hweka amani taa mbale ama le`jo ana le dri ri erika si `i.”
      • `Ba Yesu a inile rii ‘ai vua tete “loso rii ‘ai `i” (‘ai dii ka ritiri da) jo `badii Kristo ni a kaki le driaru ria vu ni oko vua kaki ani le asi cidru si”.
      • Le`jo sile di iga Yesu oga `bani oluka `ba ana vu ni okole riidru ni kuru ki ta ana lele rii ole `bacidru koni ta rule’di ma`di ni olujo ma`di ana vu ni okodi riidru rii a`duya ni ote.
        • Ekelezia zi Scotland a riiga, tazi aninga ojoru la`du dri ojo, “Kole ‘ba koto ladu a epe mbeli ku, kusa ra hweka ako ku ki kole kolu u’je retu ri tro, laru tro, vua ori Rubanga dri ri tro.”  Alua ri ani razika Yesu a vu ni kojo isa kole kideru igeni retu ri tro vua ori Rubanga ni orijo ri tro.
      • Ama cidru ‘ba Yesu a vu ni okoka ri ‘i/’ba ma’dizi kusa tazi vu okoka ri ‘i.
        • Ki jo nya’i Yesu ni kuru… Jo nosi iri kare ra duka ako riiga idu driso ra kuru, ale mahwe nyini ra nyini engwijo o’du disi ma’di Yesu a vuni oko’di riidru. Nya’i Yesu ni nya asiti cidru si nyini lari esujo, vua nyeco ogu enzi cidru nya idele ri iga. Nyihwe tacidru nyidri rii Yesu ni!!
        • Ki anyi ziti dria dini sa ma’ju Yesu dri ri ‘i ri ‘bati, ale majo anyini anyibi asiti cidru si olule Yesu ni ‘ba ana vu ni okoka riidru anyide tacidru Yesu ni. Anyiga ziniga sa tacidru unzi anya lidri ni ga rii mgbe…anyijo Yesu ni ile ani ndro rere si onde ta cidru ra vua anyibi olule kiza driaru risi adusi ani ma’di lidri hwe’di tacidru ni ri ‘i!

*Tract: “What Every Catholic Should Know” (English)*

Cath 1

Cath 2

Cath 3

Cath 4

Cath 5

Cath 6

The excellent layout work on the What Every Catholic Should Know tract  was done by graphic designer Mel Climer. Doug Salser with  Literature Ministries International  helped spearhead this web edition as well as a print edition. Many thanks to Mel and Doug! And special thanks to Richard Bennet for writing this excellent tract. May the Lord use it to “open eyes” throughout Africa and the world!!


For My Muslim Friend

In the name of God the Merciful, the Compassionate

Who is the most unique and miraculous person who ever lived?

To discover the answer to this question we need to consider the person’s birth, life, and end of life. Let’s examine the prophet Christ Jesus, son of Mary (al-Masih Isa ibn Maryam), His peace be upon us.*

A Miraculous Birth
The prophet Jesus, the Son of Mary, had a virgin birth, and so His birth was unique and miraculous. He was the only one who ever lived who had a mother but not a father. (Adam and Eve, our first ancestors, had no father and no mother.)

A Miraculous Life
Jesus, the Word of God, had a unique and miraculous life. He performed many miracles of love, kindness, and healing—more miracles than any other person. He healed people who were born blind, people who were crippled from birth, and He even raised people from the dead. The prophet Jesus was also sinless.

A Miraculous End of Life
Jesus the Messiah came back to life and then went to heaven alive, making the end of His life unique and miraculous. He is not buried in a grave where one could go and worship. Jesus is not dead but alive in heaven. No other person ever rose from the dead and then went to heaven alive.

There were other people and prophets who performed miracles, or possessed one of these traits, but the Lord Jesus, the Messiah, was the only one who had all three—a unique and miraculous birth, a unique and miraculous life, and a unique and miraculous end of life—one-of-a-kind qualities! Wouldn’t that make Him the most unique and miraculous person who ever lived?

What do the Holy Scriptures mean by “Son of God”?

Mecca is known as the Mother of Villages, a traveler is called a Son of the Road, and the Mother of the Book is said to be in the mind of God, yet we do not believe this biologically or physically. We do not believe that Mecca got married and produced all of the other villages of the world. We do not believe the road got married and gave birth to baby travelers. And we do not believe the Mother of the Book got married and birthed baby books. We all use these kinds of expressions to convey ideas spiritually, not biologically or physically.

When Jesus is called the Son of God, it does not mean that God got married and produced a son. When the Bible says that Jesus is the Son of God, one of the things it means is that the prophet Jesus revealed what God is like, just as a son reveals what his father is like. Jesus the Messiah, the Son of Mary, pulled back the veil to show us humans more clearly what God is like. So, what do we see?

What did the Messiah, Jesus, reveal about God?

God Is Personal
Jesus the Messiah revealed that God is very personal. God wants to bless you with real life, filled with joy and peace. He is interested in the details of your life—your joys and challenges. He wants a personal relationship with you.

God is not sitting on a throne in heaven waiting for your death to add up your good and bad works. He is personally interested in your life today, with your needs and concerns. He wants to help you. Jesus said: “I have come that men may have life, and may have it in all its fullness” (John 10:10).

God Is Love
The prophet Jesus revealed that God (may His name be praised) is love. God is full of love, and this was most clearly shown when God sent Jesus the Messiah to die on the cross to bear our shame and pay the price for our sins so that we might be forgiven.

For 2,000 years authoritative history has recorded the fact of Christ’s death which was witnessed by numerous people. Any unbiased history text will point this out.

Scripture says: “The love I speak of is not our love for God, but the love He showed to us in sending His son as the remedy for the defilement of our sins” (1 John 4:10).

God Provides Forgiveness
Christ, the Word of God, has shown that God provided the assurance for the forgiveness of sin and shame and restoration into becoming children of God. If the removal of our shame with God and the forgiveness of our sins was based on our works (and not on God’s free gift), it is true we would never really know if we have done enough good works to earn forgiveness.

But our good works cannot erase sin. If a little haram meat is mixed into some halal meat, adding more halal meat will not get rid of the haram meat. It is the same way with sin and shame. Adding more good works does not get rid of sin and shame. It cannot balance it out. We cannot enter the presence of Almighty God with any sin and shame in our lives. Our sin has to be totally removed because God is pure and holy and everything in His presence is pure and holy. There can be no sin in heaven.

When Jesus the Messiah died on the cross, He was the final qurban or sacrifice, paying the price for our sin and shame to be forgiven by God. Therefore, when we accept Jesus’ sacrifice for us we can know that we are forgiven. We do not earn God’s forgiveness by doing good deeds. Instead God freely forgives us because of the complete and perfect work of the Messiah on the cross.

God Gives Assurance of Eternal Life
The Lord Jesus is unlike anyone who ever lived. He rose from the grave and ascended to heaven. No one else has done this. When He rose from the grave, Jesus showed that God gives assurance of eternal life. We can know that we can go to heaven because Christ was victorious over sin, shame, death, and Shayton. He came to free us from Shayton’s greatest weapon, death, and to defeat Shayton’s hold. The Word of God says: “This is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent” (John 17:3).

God is all powerful, and we weak little humans, who are here today and gone tomorrow, cannot tell God what He can and cannot do. If God chose to send the prophet Jesus to remove our sin and shame, He can do that. And we cannot tell Him that He cannot.

What does the prophet Jesus (His peace be upon us) say to us today?

In the Injil (Matthew 11:28–30), Jesus, the Word of God, who cannot lie, says… Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.

Ask Jesus to reveal Himself to you!

Next Steps
Many believe that it is wise to read for themselves all of the books sent by God. If you would like to find out more about the prophet Jesus, please write to the address or email below and ask for a free copy of the noble Injil or a copy of the biography of Jesus. You may also request a free DVD on the life of the prophet Jesus. For either please specify the language you would prefer.

For an excellent internet resource you can visit:
www.Answering-Islam.org/Who
Friends of Muslims P.O. Box 12196, Durham, NC 27709
Friends_of_Muslims@hotmail.com

*Jesus (Isa) has many titles, including Messiah, Christ, Word of God, Lord, Savior, Son of Mary, and Prophet. Jesus prophesied many things and called himself a prophet.


 Brief histories of North Uganda, South Sudan, and D.R. of Congo

North Uganda:

A. Profile: http://www.bbc.co.uk/news/world-africa-14107906

B.http://www.cnn.com/2011/10/14/world/africa/africa-obama-troops/

C. http://www.foreignpolicy.com/articles/2010/12/23/obamas_other_war?page=0,0

South Sudan:

A. Profile: http://www.bbc.co.uk/news/world-africa-14069082

B. http://www.foreignpolicy.com/articles/2010/10/21/sudans_war_inside

C. http://www.bbc.co.uk/news/world-africa-12387905

D.R. Congo:

A. Profile: http://www.bbc.co.uk/news/world-africa-13283212

B. http://www.foreignpolicy.com/articles/2010/06/29/congo_s_new_mobutu?page=0,0

South Sudan Roads
South Sudan
Northeast Democratic Republic of Congo
Northeast Democratic Republic of Congo
North Uganda
North Uganda

 

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