REVOLUTION IN WORLD MISSIONS (PART IV)

A G l o b a l V i s i o n

Four, Western missionaries cannot easily go to the countries where

most so-called “hidden people” live. More than 2 billion of these

people exist in our world today. Millions upon millions of lost

souls have never heard the Gospel. We hear many cries that we

should go to them, but who will go? The hidden people almost

all live in countries closed or severely restricted to American and

European missionaries.

Of the more than 135,000 North American missionaries

now actively commissioned, fewer than 10,000 are working

among totally unreached peoples.5 The vast majority are working

among the existing churches or where the Gospel already is

preached.

Although more than one-third of the countries in the world

today forbid the Western missionary, now the native missionary

can go to the nearest hidden people group. For example, a

Nepali can go to Malaysia with the Gospel much easier than

anyone from the West.

Five, Western missionaries seldom are effective today in reaching

Asians and establishing local churches in the villages of Asia. Unlike

the Western missionary, the native missionary can preach, teach

and evangelize without being blocked by most of the barriers

that confront Westerners. As a native of the country or region,

he knows the cultural taboos instinctively. Frequently, he already

has mastered the language or a related dialect. He moves freely

and is accepted in good times and bad as one who belongs. He

does not have to be transported thousands of miles nor does he

require special training and language schools.

I remember an incident—one of many—that illustrates this

sad fact. During my days of preaching in the northwest of India,

I met a missionary from New Zealand who had been involved in

Christian ministry in India for 25 years. During her final term,

she was assigned to a Christian bookstore. One day as my team

and I went to her shop to buy some books, we found the book-

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shop closed. When we went to her missionary quarters—which

were in a walled mansion—we asked what was happening. She

replied, “I am going back home for good.”

I asked what would happen to the ministry of the bookshop.

She answered, “I have sold all the books at wholesale price, and

I have closed down everything.”

With deep hurt, I asked her if she could have handed the

store over to someone in order to continue the work.

“No, I could not find anyone,” she replied. I wondered why,

after 25 years of being in India, she was leaving without one

person whom she had won to Christ, no disciple to continue

her work. She, along with her missionary colleagues, lived in

walled compounds with three or four servants each to look

after their lifestyle. She spent a lifetime and untold amounts of

God’s precious money, which could have been used to preach

the Gospel. I could not help but think Jesus had called us to

become servants—not masters. Had she done so, she would

have fulfilled the call of God upon her life and fulfilled the

Great Commission.

Unfortunately, this sad truth is being repeated all over the

world of colonial-style foreign missions. Regrettably, seldom are

traditional missionaries being held accountable for the current

lack of results, nor is their failure being reported at home in the

West.

At the same time, native evangelists are seeing thousands turn

to Christ in revival movements on every continent. Hundreds of

new churches are being formed every week by native missionaries

in the Two-Thirds World!

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Nineteen

The Church’s Primary Task

God obviously is moving mightily among native believers.

These are the wonderful, final days of Christian history. Now

is the time for the whole family of God to unite and share

with one another as the New Testament Church did, the richer

churches giving to the poorer.

The Body of Christ in Asia is looking to Christians in other

lands to link hands with them in this time of harvest and to support

the work with the material blessings that God has showered

upon them. With the love and support of believers from around

the world, we can help native evangelists and their families

march forward and complete the task of world evangelization in

this century.

As I sit on platforms and stand in pulpits all across North

America, Europe, Australia, New Zealand and Korea, I am

speaking on behalf of the native brethren. God has called me to

be the servant of the needy brothers who cannot speak up for

themselves.

As I wait to speak, I look out over the congregation, and I often

pray for some of the missionaries by name. Usually I pray something

like this: “Lord Jesus, I am about to stand here on behalf

of Thomas John and P.T. Steven tonight. May I represent them

faithfully. Help us meet their needs through this meeting.”

Of course, the names of the native missionaries change each

time. But I believe the will of God will not be accomplished

in our generation unless this audience and many others like it

respond to the cry of the lost. Each of us must follow the Lord

in the place to which He has called us—the native evangelist in

his land and the sponsors in their lands. Some obey by going;

others obey by supporting. Even if you cannot go to Asia, you

can fulfill the Great Commission by helping send native brothers

to the pioneer fields.

This and many other similar truths about missions are no

longer understood in the West. Preaching and teaching about

missions has been lost in most of our churches. The sad result

is seen everywhere. Most believers no longer can define what

a missionary is, what he or she does or what the work of the

Church is as it relates to the Great Commission.

A declining interest in missions is the sure sign that a church

and people have left their first love. Nothing is more indicative

of the moral decline of the West than Christians who have lost

the passion of Christ for a lost and dying world.

The older I become, the more I understand the real reason

millions go to hell without hearing the Gospel.

Actually, this is not a missions problem. As I said earlier, it

is a theological problem—a problem of misunderstanding and

unbelief. Many churches have slipped so far from biblical teaching

that Christians cannot explain why the Lord left us here on

earth.

All of us are called for a purpose. Some years ago when I was

in North India, a little boy about eight years old watched me as

I prepared for my morning meditations. I began to talk to him

about Jesus and asked him several questions.

“What are you doing?” I asked the lad.

“I go to school,” was the reply.

“Why do you go to school?”

“To study,” he said.

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“Why do you study?”

“To get smart.”

“Why do you want to get smart?”

“So I can get a good job.”

“Why do you want to get a good job?”

“So I can make lots of money.”

“Why do you want to make lots of money?”

“So I can buy food.”

“Why do you want to buy food?”

“So I can eat.”

“Why do you want to eat?”

“To live.”

“Why do you live?”

At that point, the little boy thought for a minute, scratched

his head, looked me in the face and said, “Sir, why do I live?”

He paused a moment in mid-thought, then gave his own sad

answer, “To die!”

The question is the same for all of us: Why do we live?

What is the basic purpose of your living in this world, as you

claim to be a disciple of the Lord Jesus Christ? Is it to accumulate

wealth? Fame? Popularity? To fulfill the desires of the flesh

and of the mind? And to somehow survive and, in the end, to

die and hopefully go to heaven?

No. The purpose of your life as a believer must be to obey

Jesus when He said, “Go ye into all the world, and preach the

gospel. . . . ” That is what Paul did when he laid down his arms

and said, “Lord, what do You want me to do?”

If all of your concern is about your own life, your job, your

clothes, your children’s good clothes, healthy bodies, a good education,

a good job and marriage, then your concerns are no different

from someone who is lost in Bhutan, Myanmar or India.

In recent months I have looked back on those seven years of

village evangelism as one of the greatest learning experiences of

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my life. We walked in Jesus’ steps, incarnating and representing

Him to masses of people who had never heard the Gospel.

When Jesus was here on earth, His goal was to do nothing

but the will of His Father. Our commitment must be only His

will. Jesus no longer is walking on earth. We are His body; He is

our head. That means our lips are the lips of Jesus. Our hands

are His hands; our eyes, His eyes; our hope, His hope. My wife

and children belong to Jesus. My money, my talent, my education—

all belong to Jesus.

So what is His will? What are we to do in this world with all

of these gifts He has given us?

“As my Father hath sent me, even so send I you,” are His

instructions. “Go ye therefore, and teach all nations, baptizing

them in the name of the Father, and of the Son, and of the Holy

Ghost: Teaching them to observe all things whatsoever I have

commanded you: and, lo, I am with you alway, even unto the

end of the world” (John 20:21; Matthew 28:19–20).

Every Christian should know the answers to the following

three basic questions about missions in order to fulfill the call

of our Lord to reach the lost world for His name.

One, what is the primary task of the Church? Each of the four

Gospels—Matthew, Mark, Luke and John—gives us a mandate

from our Lord Jesus, the mission statement of the Church,

known as the Great Commission. See Matthew 28:18–20; Mark

16:15–16; Luke 24:47; and John 20:21.

The Great Commission reveals the reason God has left us

here in this world, the main activity of the Church until Jesus

returns as the King of kings to gather us to Himself. He desires

us to go everywhere proclaiming the love of God to a lost world.

Exercising His authority and demonstrating His power, we are

to preach the Gospel, make disciples, baptize and teach people

to obey all the commands of Christ.

This task involves more than handing out leaflets, holding

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street meetings or showing compassionate love to the sick and

hungry, although these may be involved. But the Lord wants us

to continue as His agents to redeem and transform the lives of

people. Disciple-making, as Jesus defined it, obviously involves

the long-time process of planting local churches.

Note too that the references to the Great Commission are

accompanied by promises of divine power. The global expansion

of the Church obviously is a task for a special people who

are living intimately enough with God to discern and exercise

His authority.

Two, who is a missionary? A missionary is anyone sent by the

Lord to establish a new Christian witness where such a witness

is yet unknown. Traditionally defined missionary activity

usually involves leaving our own immediate culture for

another, taking the Gospel to people who differ in at least one

aspect—such as language, nationality, race or tribe—from our

own ethnic group.

For some reason, many Westerners have come to believe

that a missionary is only someone from the West who goes to

Asia, Africa or some other foreign land. Not so. When a former

Hindu Brahmin crosses the subtle caste lines of India and

works among low-caste people, he should be recognized as a

missionary just as much as a person who goes from Detroit to

Calcutta.

Christians in the West must abandon the totally unscriptural

idea that they should support only white missionaries from

America. Today it is essential that we support missionaries

going from South India to North India, from one island of the

Philippines to another or from Korea to China.

Unless we abandon the racism implied in our unwritten

definition of a missionary, we never will see the world reached

for Christ. Although governments may close the borders of their

countries to Western missionaries, they cannot close them to

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their own people. The Lord is raising up a host of national missionaries

right now, but they cannot go unless North Americans

will continue to support the work as they did when white

Westerners were allowed.

Three, where is the mission field? One of the biggest mistakes

we make is to define mission fields in terms of nation states.

These are only political boundaries established along arbitrary

lines through wars or by natural boundaries such as mountain

ranges and rivers.

A more biblical definition conforms to linguistic and tribal

groupings. Thus, a mission field is defined as any cultural group

that does not have an established group of disciples. The Arabs

of New York City, for example, or the people of the Hopi Indian

tribe in Dallas are unreached people groups in the United States.

More than 10,000 such hidden people groups worldwide represent

the real pioneer mission fields of our time.1

They will be reached only if someone from outside their culture

is willing to sacrifice his or her own comfortable community

to reach them with the Gospel of Christ. And to go and do

so, that person needs believers at home who will stand behind

him with prayers and finances. The native missionary movement

in Asia—because it is close at hand to most of the world’s

unreached peoples—can most easily send the evangelists. But

they cannot always raise the needed support among their destitute

populations. This is where Christians in the West can come

forward, sharing their abundance with God’s servants in Asia.

Missionary statesman George Verwer believes most North

American Christians are still only “playing soldier.” But he also

believes, as I do, that across America and other Western nations,

individuals and groups want to arouse the “sleeping giant” to

support the missionaries needed for Asian evangelization. We

should not rest until the task is complete.

You may never be called personally to reach the hidden

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peoples of Asia; but through soldier-like suffering at home, you

can make it possible for millions to hear overseas.

Today I am calling on Christians to give up their stale

Christianity, use the weapons of spiritual warfare and advance

against the enemy. We must stop skipping over the verses that

read, “If any man will come after me, let him deny himself, and

take up his cross, and follow me,” and “So likewise, whosoever

he be of you that forsaketh not all that he hath, he cannot be

my disciple” (Matthew 16:24; Luke 14:33).

Were these verses written only for the native missionaries

who are on the front lines being stoned and beaten and going

hungry for their faith? Or were they written only for North

American believers comfortably going through the motions of

church, teaching conferences and concerts?

Of course not. These verses apply equally to Christians in

Bangkok, Boston and Bombay. Says Verwer,

Some missionary magazines and books leave one with the

impression that worldwide evangelization is only a matter of

time. More careful research will show that in densely populated

areas the work of evangelism is going backward rather than forward.

In view of this, our tactics are simply crazy. Perhaps 80 percent

of our efforts for Christ—weak as they often are—still are aimed

at only 20 percent of the world’s population. Literally hundreds

of millions of dollars are poured into every kind of Christian

project at home, especially buildings, while only a thin trickle

goes out to the regions beyond. Half-hearted saints believe by

giving just a few hundred dollars they have done their share.

We all have measured ourselves so long by the man next to us

we barely can see the standard set by men like Paul or by Jesus

Himself.

During the Second World War, the British showed themselves

capable of astonishing sacrifices (as did many other nations).

They lived on meager, poor rations. They cut down their railings

and sent them for weapons manufacture. Yet today, in what is

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more truly a (spiritual) World War, Christians live as peacetime

soldiers. Look at Paul’s injunctions to Timothy in 2 Timothy

2:3–4: “Thou therefore endure hardness, as a good soldier of

Jesus Christ. No man that warreth entangleth himself with the

affairs of this life; that he may please him who hath chosen him

to be a soldier.” We seem to have a strange idea of Christian

service. We will buy books, travel miles to hear a speaker on

blessings, pay large sums to listen to a group singing the latest

Christian songs—but we forget that we are soldiers.2

Day after day I continue with this one message: Hungry, hurting

native missionaries are waiting to go to the next village with

the Gospel, but they need your prayer and financial support. We

are facing a new day in missions, but it requires the cooperation

of Christians in both the East and West.

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Twenty

“Lord, Help Us Remain True to You”

Yes, today God is working in a miraculous way. Without

all the trappings of high-powered promotion, an increasing

number of believers are catching the vision of God’s third wave

in missions. We already have seen thousands of individuals

raised up to share in the work. But I believe this is also only

a foretaste of the millions more who will respond in the days

ahead. Many pastors, church leaders, former missionaries and

Christian broadcasters in the West are also unselfishly lending

their support.

In addition to these sponsors and donors, volunteers are

coordinating efforts at the grassroots level. This network of

local workers is making a tremendous contribution in fulfilling

the Great Commission. They represent Gospel for Asia at

conferences and distribute literature to friends. They show GFA

videos and share what the Lord is doing through native missionaries

with churches, Sunday schools, home Bible studies,

prayer meetings and other Christian gatherings. By recruiting

additional senders, they multiply what they could have given

on their own.

I will never forget one dear retired widow whom I met on a

speaking tour. Excited about how much she still could do even

though she wasn’t working, she pledged to sponsor a missionary

out of her tiny Social Security check.

After six months I received a very sad letter from her. “Brother

K.P.,” she wrote, “I am so privileged to be supporting a missionary.

I’m living all alone now on only a fixed income. I know

when I get to heaven I’m going to meet people who have come

to Christ through my sharing, but I must reduce my support

because my utility bills have gone up. Please pray for me that I

will find a way to give my full support again.”

When my wife, Gisela, showed me the letter, I was deeply

touched. I called the woman and told her she need not feel

guilty—she was doing all she could. I even advised her not to

give if it became a greater hardship.

Two weeks later, another letter came. “Every day,” she wrote,

“I’ve been praying for a way to find some more money for my

missionary. As I prayed, the Lord showed me a way—I’ve disconnected

my phone.”

I looked at the check. Tears came to my eyes as I thought

how much this woman was sacrificing. She must be lonely, I

thought. What would happen if she got sick? Without a phone,

she would be cut off from the world. “Lord,” I prayed, as I held

the check in both hands, “help us to remain true to You and

honor this great sacrifice.”

Another gift, this time from a 13-year-old boy named

Tommy, shows the same spirit of sacrifice. For more than a year,

Tommy had been saving for a new bicycle for school. Then

he read about the value of bicycles to native missionaries like

Mohan Ram and his wife from Tamil Nadu state. Since 1977,

Mohan had been walking in the scorching sun between villages,

engaged with his wife in church planting, through Bible classes,

open-air evangelism, tract distribution, children’s ministry and

Bible translation. He and his family lived in one rented room

and had to walk for miles or ride buses to do Gospel work. A

bicycle would mean more to him than a car would mean to

someone in suburban America.

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But a new Indian-made bicycle, which would cost only $105,

was totally out of reach of his family’s budget. What amazed

me when I came to the United States is that bikes here are

considered children’s toys or a way to lose weight. For native

missionaries they represent a way to expand the ministry greatly

and reduce suffering.

When Tommy heard that native missionaries use their bikes

to ride 17 to 20 miles a day, he made a big decision. He decided

to give to GFA the bike money he had saved.

“I can use my brother’s old bike,” he wrote. “My dad has

given me permission to send you my new bike money for the

native missionary.”

Some people find unusual ways to raise extra native missionary

support. One factory worker goes through all the trashcans

at his workplace collecting aluminum beverage cans. Each

month we get a check from him—usually enough to sponsor

two or more missionaries.

One pastor, whose Southwest congregation numbers more

than 12,000, personally supports several native missionaries.

Like other pastors, he has been overseas to learn about the

work of native missionaries. In addition to his congregation’s

monthly support, he has had GFA staff make several presentations

at the church. As a result, several hundred families also

have taken on sponsorship. Through his influence, a number of

other pastors also have started to include GFA in their regular

mission budgets.

A young woman whose missionary parents have served in

India for 30 years said, “I always wondered why my parents

didn’t see people coming to Jesus in their work. Now I’m glad I

can sponsor a native missionary who is fruitful.”

Support for the work of Gospel for Asia has come from other

Christian organizations in the United States in some unique

ways. For example, we were invited to participate in the Keith

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Green Memorial Concert Tour as the official representative of

Two-Thirds World missions.

One of GFA’s dearest friends has been David Mains of

Mainstay Ministries in Wheaton, Illinois. Through my guest

visits on his radio broadcasts, sponsors have joined our family

from all over the United States. David and his wife, Karen, have

advised and helped us in a number of much-needed areas—

including the publishing of this book.

Although David and Karen never have said anything about

sacrificial giving, I know they have helped us during periods

when their own ministry was experiencing financial stress. But

Scripture is true when it says, “Give, and it shall be given unto

you . . . ” (Luke 6:38). One of the unchanging laws of the kingdom

is that we must always be giving away from ourselves—both

in good times and bad. How many North American churches,

Christian ministries and individuals are experiencing financial

difficulties because they have disobeyed these clear commands

of God to share?

I could list many others who have helped, but one more

whom I must mention is Bob Walker, long-time publisher and

editor. Sensitive to the Holy Spirit, Bob prayed about us and

said he felt led of God to run articles and reports on the work.

He also shared his mailing list with us, endorsing our ministry

and urging his readers to support the native missionary movement

when many others took a wait-and-see attitude toward

our new ministry.

This kind of openhanded sharing helped launch Gospel for

Asia in the beginning and keeps us growing now. In our weekly

nights of prayer and in regular prayer meetings, we constantly

remember to thank God for these kinds of favors—and pray

that more leaders will be touched with the need to share their

resources with the Two-Thirds World.

Perhaps the most exciting long-range development has been

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above: These Gospel

for Asia missionaries

are involved in reaching the

unreached in Nepal’s mountain

regions. They often must hike

dangerous mountain trails,

risking their very lives to reach

the unreached.

right: every year, Gospel

for Asia produces nearly 25

million pieces of literature

in 18 different languages to

reach the multitudes who are

desperately hungry for the

Gospel.

right: every year, dozens of native

missionaries are beaten for preaching

the Gospel. Some must be hospitalized,

and a few are even martyred for

the sake of Christ. But they still go

out, knowing the risks, their hearts

burdened to bring the message of Jesus

Christ to the lost areas of Asia.

below : GFA’s MOBILE teams

are one of the ministry’s most

powerful evangelism tools. Equipped

with Christian literature, the life of Jesus

film, a generator, and a megaphone,

they travel from village to village,

preaching the Gospel and planting

churches.

above: Nati ve missionaries must

often walk 10 to 15 miles to reach a

single unreached village. Bicycles enable

them to reach dozens. Every year Gospel

for Asia buys several thousand bicycles,

enabling missionaries to go farther, sooner.

Left: With a 60 to 80 percent

illiteracy rat e in many parts of

the Subcontinent, flip charts like this

one clearly communicate the Gospel.

These villagers listen eagerly as the

native missionary explains about the Lord

Jesus Christ. Often, right there on the street,

they will receive Jesus in their hearts.

right: Radio is an extremely

effective means to reach the unreached.

In cooperation with international

broadcasters, Gospel for Asia

produces daily broadcasts in 103 different

languages. In response, more than

80,000 people write every month,

asking for more information about the

Lord.

below : A family listens to

Gospel for Asia’s Nepali broadcast.

Every year, in remote areas throughout

the mission field, churches are planted

through GFA’s radio broadcasts.

Millions of people hear the name of

Jesus through this medium.

a slow but steady shift in the attitude of North American mission

agencies and denominations toward native mission movements.

One after another, older missions and denominations have

changed anti-native policies and are beginning to support

native missionary movements as equal partners in the work of

the Gospel. The old racism and colonial mind-set are slowly but

surely disappearing.

This, I believe, could have long-range impact. If Western

denominations and older mission societies would use their

massive networks of support to raise funding for native missions,

it would be possible for us and similar native missionary

ministries to support several hundred thousand more native

missionaries in the Two-Thirds World.

Asks John Haggai, “In a day when an estimated three-fourths

of the Third World’s people live in countries that either discourage

or flatly prohibit foreign missionary efforts, what other way

is there to obey Jesus Christ’s directive to evangelize all the

world? For many thoughtful Christians the answer is becoming

more and more clear: In those closed countries, evangelization

through trained national Christian leaders is the logical

way. . . . Some observers have gone so far as to say it may be the

only way.”

The day of the native missionary movement has come. The

seeds have been planted. Ahead of us lies much cultivation and

nurture, but it can happen if we will share our resources as the

apostle Paul outlined in 2 Corinthians 8 and 9. There he urges

the wealthy Christians to collect monies and send support to the

poor churches in order that equality may abound in the whole

Body of Christ. Those who have are obligated to share with

those who have not, he argues, because of Christ’s example.

“For ye know the grace of our Lord Jesus Christ, that, though

he was rich, yet for your sakes he became poor, that ye through

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his poverty might be rich” (2 Corinthians 8:9). This is the

New Testament cry I am repeating to the wealthy and affluent

Christians of the West. Many are becoming more willing to follow

the example of our Lord Jesus, who made Himself poor for

the salvation of others.

How many are ready to live for eternity and follow His example

into a more sacrificial lifestyle? How many will join in the

spirit of suffering of the native brethren? They are hungry, naked

and homeless for the sake of Christ. I do not ask Westerners to

join them—sleeping along roadsides and going to prison for

their witness. But I do ask believers to share in the most practical

ways possible—through financial sharing and intercessory

prayer.

One couple caught the message and demonstrated real spiritual

understanding. Recently they wrote, “While we were reading

your SEND! magazine, the Lord began to speak to us about

going to India. As we pondered this and asked the Lord about it,

He spoke again and said, ‘You’re not going physically, but you’re

going spiritually and financially.’

“Well, praise the Lord—here is our ‘first trip’ to India. Please

use this money where you see the greatest need. May God’s richest

blessing be upon you and your ministry.”

Enclosed was a check for $1,000. It was signed, “Fellow workers

in Christ, Jim and Betty.”

My prayer? For several hundred thousand more like Jim and

Betty with the spiritual sensitivity to hear what the Lord is really

saying today to the North American Church.

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Twenty-One

Facing Tests

He smiled warmly at me from across his big polished desk.

I was very impressed. This man led one of the greatest ministries

in America, one I had admired for years. A great preacher,

author and leader, he had a huge following, both among clergy

and laypeople.

He had sent me a plane ticket and had invited me to fly

across the country to advise him on expanding his work in

India. I was flattered. His interest in GFA and the native missionary

movement pleased me much more than I was willing

to let him believe. From the minute he had first called me, I

sensed that this man could be a valuable friend to us in many

ways. Perhaps he would open the doors and help us provide

sponsorships for some of the hundreds of native missionaries

waiting for our support.

But I was not ready for the generous offer he made—one that

would turn out to be the first of many tests for me and our mission.

“Brother K.P.,” he said slowly, “would you consider giving

up what you’re doing here in the United States and going back

to India as our special representative? We believe that God is

calling you to work with us—to take the message of our church

back to the people of India. We’ll back you up 100 percent to

do it.

“You’ll have whatever you need,” he went on without pausing

for breath. “We’ll give you a printing press and vans and literature.

We’re prepared to provide you with all the funding, many

times what you can raise yourself.”

It was an exciting offer. Then he made it sound even sweeter.

“You can give up all this traveling and raising money. You won’t

need an office and staff in the States. We’ll do all that for you.

You want to be in Asia, don’t you? That’s where the work is—so

we’ll free you to go back and run the work there.”

Weakened by the thought of having so many of my prayers

answered in one stroke, I let my mind play with the possibilities.

This could be the biggest answer to prayer we have ever

had, I thought. As we talked, my eyes unconsciously wandered

across the desk to an album of his best-selling teaching tapes.

They were well done, a series on some controversial issues that

were sweeping across the United States at that time. They were,

however, irrelevant to our needs and problems in Asia.

Seeing what appeared to be my interest in the cassettes, he

spoke with a sudden burst of self-assurance. “We’ll start with

these tapes,” he said, handing them to me. “I’ll give you the

support you need to produce them in India. We can even have

them translated in all the major languages. We’ll produce millions

of copies and get this message into the hands of every

Indian believer.”

I had heard other men with the same wild idea. The tapes

would be useless in India. Millions were going to hell there;

they did not need this man’s message at all. Although I thought

his idea was insane, I tried to be polite.

“Well,” I offered lamely, “there might be some material here

that could be adapted for India and printed as a booklet.”

Suddenly his face froze. I sensed that I had said something

wrong.

“Oh, no,” he said with an air of stubborn finality, “I can’t

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change a word. That’s the message God gave me. It’s part of

what we’re all about. If it’s not a problem in India now, it soon

will be. We need you to help us get the word out all over Asia.”

In an instant this basically good man of God had shown his

real colors. His heart was not burning with a passion for the

lost at all—or for the churches of Asia. He had an axe to grind,

and he thought he had the money to hire me to grind it for

him overseas. It was the same old story—a case of religious

neocolonialism.

Here I was, face-to-face again with pride and flesh in all its

ugliness. I admired and liked this man and his ministry, but he

had only one problem. He believed, as many before him have,

that if God was doing anything in the world, He would do it

through him.

As soon as I could, I excused myself politely and never called

him back. He was living in a world of the past, in the day of

colonial missions when Western denominations could export

and peddle their doctrines and programs to the emerging

churches of Asia.

The Body of Christ in Asia owes a great debt to the wonderful

missionaries who came in the 19th and 20th centuries.

They brought the Gospel to us and planted the Church. But the

Church now needs to be released from Western domination.

My message to the West is simple: God is calling Christians

everywhere to recognize that He is building His Church in Asia.

Your support is needed for the native missionaries whom God is

raising up to extend His Church—but not to impose your manmade

controls and teachings on the Eastern churches.

Gospel for Asia has faced other tests. Perhaps the biggest

came from another group that also shall remain unidentified.

This time it involved the biggest single gift ever offered us.

Our friendship and love for members of this group had

developed over the previous few years. We have seen God birth

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into their hearts a burden to see the Gospel of the Lord Jesus

preached in the demonstration of the power of God throughout

the world. God had given them a desire to be involved in the

equipping of native pastors and evangelists, and they had helped

GFA financially with projects over the past several years.

Once, by apparent chance, I ran into a delegation of four of

their American brothers in India. They had met some of our

native missionaries, and I could see they were significantly

challenged and deeply touched by the lives of the Indian evangelists.

When I returned home, letters of thanks were waiting

for me, and a couple of the men offered to sponsor a native

missionary. This gesture amazed me because these same men

also were voting to give us financial grants for other projects.

It convinced me they really believed in the work of the native

brethren—enough to get personally involved beyond their official

duties as trustees.

Imagine the way I shouted and danced around the office

when I got another call from the chairman of this board two

weeks later. They had decided, he said, to give us a huge amount

from their missionary budget! I could barely imagine a gift of

that size. When I hung up the phone, the staff in our office

thought I had gone crazy. How desperately we needed that

money. In fact, in my mind I already had it spent. The first part

would go, I thought, to start an intensive missionary training

institute for new missionaries.

Perhaps that is why the next development was such a blow.

As members of their board discussed the project among themselves,

questions arose about accountability and control. They

phoned me, expressing that the only way the board would

agree to support the project would be for a representative of

their organization to be on the board of the institute in India.

After all, they said, that large amount of money just could not

be released with “no strings attached.”

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Taking a deep breath and asking the Lord for help, I tried to

explain our GFA policy.

“Our leaders overseas fast and pray about every decision,” I

said. “We don’t have to sit on their boards to protect our monies.

It’s not our money, anyway; it belongs to God. He is greater

than GFA or your organization. Let God protect His own interests.

The native brethren don’t need you or me to be their leader.

Jesus is their Lord, and He will lead them in the right way to use

the grant.”

The silence on the other end of the line was long.

“I’m sorry, Brother K.P.,” said the director finally. “I don’t think

I can sell this idea to our board of directors. They want accountability

for the money. How can they have that without putting a

man on the board? Be reasonable. You’re making it very hard on

us to help. This is standard policy for a gift of this size.”

My mind raced. A little voice said, “Go ahead. All they want is

a piece of paper. Don’t make an issue of this. After all, this is the

biggest grant you’ve ever received. Nobody gives big money away

like this without some control. Stop being a fool.”

But I knew I could not consent to that proposal. I could not

face the Asian brethren and say that in order to get this money,

they had to have an American fly halfway around the world to

approve how they spent it.

“No,” I said, “we cannot accept your money if it means

compromising the purity of our ministry. We have plenty of

accountability through the trusted, godly men who have been

appointed to the native board. Later, you can see the building

yourself when you go to Asia. I can’t compromise the autonomy

of the work by putting an American on the native board.

“What you are suggesting is that you want to ‘steady the ark’

as Uzzah did in the Old Testament. God slew him because he

presumed to control the working of God. When the Holy Spirit

moves and does His work, we become restless because we want

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to control it. It is an inherent weakness of the flesh. The bottom

line of your offer is to control the work in Asia with hidden

strings attached to your gift. You have to learn to let your money

go, because it is not your money but God’s.”

Then, with my heart in my mouth, I gave him one last argument,

hoping it could save the gift—but willing to lose all if I

was unable to convince them.

“Brother,” I said quietly, “I sign checks for hundreds of thousands

of dollars and send them to the field every month. Many

times as I hold those big checks in my hand, I pray, ‘Lord, this

is Your money. I’m just a steward sending it where You said it

should go. Help the leaders on the field use this money to win

the lost millions and glorify the name of Jesus.’ All we must be

concerned about is doing our part. I obey the Holy Spirit in

dispensing the Lord’s money. Don’t ask me to ask the native

brethren to do something I won’t do.”

I paused. What more could I say?

“Well,” the voice at the other end of the line repeated, “we

really want to help. I will make the presentation, but you’re

making it very hard for me.”

“I’m sure,” I said with conviction, “there are other organizations

that will meet your requirement. I just know we can’t.

Fellowship in the Gospel is one thing—but outside control

is unbiblical and in the end harms the work more than

helping it.”

I said it with conviction, but inside I was sure we had lost the

grant. There was nothing more to say but good-bye.

Two weeks passed without a contact. Every day I prayed God

would help the whole board of directors understand. Our inner

circle—people who knew about the expected gift—kept asking

me if I had heard anything. Our whole office was praying.

“We’re walking in the narrow way,” I said bravely to the staff,

“doing what God has told us.” Inside I kept wishing God would

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let me bend the rules a little this time.

But our faithfulness paid off. One day the phone rang, and it

was the director again. The board had met the night before, and

he had presented my position to them.

“Brother K.P.,” he said with a smile in his voice, “we have

met and discussed the project quite extensively. I shared the

importance of autonomy of the national brothers. They have

voted unanimously to go ahead and support the project without

controls.”

There is no guarantee you will always have that kind of happy

ending when you stand up for what is right. But it does not matter.

God has called us to be here in the West, challenging the

affluent people of this world to share with those in the most

desperate need of all.

God is calling Christians in the West to recognize that He is

building His Church as a caring, sharing and saving outreach to

dying souls. He is using many Westerners who care about the

lost to share in this new movement by supporting the native

missionary leaders He has called to direct it.

God is calling the Body of Christ in the affluent West to give

up its proud, arrogant attitude of “our way is the only way” and

share with those who will die in sin unless help is sent now

from the richer nations. The West must share with the East,

knowing that Jesus said, “Inasmuch as ye have done it unto

one of the least of these my brethren, ye have done it unto me”

(Matthew 25:40).

Have native missionaries made mistakes? Yes. And it would

be unwise stewardship to give away our money freely without

knowledge of the truthfulness and integrity of any ministry. But

that does not mean we should not help the native missionary

movement.

The Church in the West is at the crossroads. We can harden

our hearts to the needs of the Two-Thirds World—continuing

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in arrogance, pride and selfishness—or we can repent and move

with the Spirit of God. Whichever way we turn, the laws of God

will continue in effect. If we close our hearts to the lost of the

world who are dying and going to hell, we invite the judgment

of God and a more certain ruin of our affluence. But if we open

our hearts and share, it will be the beginning of new blessing

and renewal.

This is why I believe that the response of Western believers

is crucial. This cry of my heart is more than a mission question

that can be shrugged off like another appeal letter or banquet

invitation. Response to the needs of the lost world is directly

tied to the spiritual beliefs and well-being of every believer.

Meanwhile, the unknown brethren of Asia continue to lift

hands to God in prayer, asking Him to meet their needs. They

are men and women of the highest caliber. They cannot be

bought. Many have developed a devotion to God that makes

them hate the idea of becoming servants of men and religious

establishments for profit.

They are the true brethren of Christ about which the Bible

speaks, walking from village to village facing beatings and persecution

to bring Christ to the lost millions who have still not

heard the Good News of His love.

Without fear of men, they are willing, like their Lord, to live

as He did—sleeping on roadsides, going hungry and even dying

in order to share their faith. They go even though they may be

told the mission fund is used up. They are determined to preach

even though they know it will mean suffering. Why? Because

they love the lost souls who are dying daily without Christ. They

are too busy doing the will of God to get involved in church

politics, board meetings, fund-raising campaigns and public

relations efforts.

It is the highest privilege of affluent Christians in the West to

share in their ministries by sending financial aid. If we do not

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care enough to sponsor them—if we do not obey the love of

Christ and send them support—we are sharing in the responsibility

for those who go to eternal flames without ever hearing

about the love of God. If native evangelists cannot go because

no one will send them, the shame belongs to the Body of

Christ here because it has the funds to help them. And if those

funds are not given to the Lord, they soon will disappear. If the

Western Church will not be a light to the world, the Lord will

take their candlestick away.

Pretending the poor and lost do not exist may be an alternative.

But averting our eyes from the truth will not eliminate our

guilt. Gospel for Asia exists to remind the affluent Christian that

there is a hungry, needy, lost world of people out there whom

Jesus loves and for whom He died. Will you join us in ministering

to them?

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Twenty-Two

The Vision of Asia’s Lost Souls

Many Westerners concerned about missions have grown

up hearing the classic approach: “Send Americans” (or Brits,

Canadians, Aussies, Kiwis, etc.). They never have been asked

to consider alternatives better suited to changed geopolitical

conditions. It is hard for some to hear me reinterpret the stories

told by Western missionaries of hardship and fruitless ministry

as indicators of outdated and inappropriate methods.

But the biggest hurdle for most Westerners is the idea that

someone from somewhere else can do it better. Questions

about our methods and safeguards for financial accountability,

although often sincere and well-intentioned, sometimes emanate

from a deep well of distrust and prejudice.

On one of my trips to the West Coast, I was invited to meet

with the mission committee of a church that supported more

than 75 American missionaries. After I shared our vision for

supporting native missionaries, the committee chairman said,

“We have been asked to support national missionaries before,

but we haven’t found a satisfactory way to hold these nationals

accountable for either the money we send or the work they do.”

I sensed he spoke for the entire committee.

I could hardly wait to respond. This issue of accountability

is the objection most often raised about supporting native missionaries

to the Two-Thirds World, and I can understand why.

Indeed, I agree it is extremely important that there be adequate

accountability in every area of ministry. Good stewardship

demands it.

So I detailed how we handle the subject.

“In order to make people accountable, we need some norm

by which to measure their performance,” I said. “But what

criteria should we use? Would the yearly independent audit

our missionaries submit be adequate to see that they handled

money wisely?”

I raised other questions. “What about the churches they build

or the projects they have undertaken? Should they be judged

according to the patterns and goals some mission headquarters

or denominations prescribed? What about the souls they’ve

won and the disciples they’ve made? Would any denomination

have criteria to evaluate those? How about criteria to evaluate

their lifestyle on the field or the fruit they produce? Which of

these categories should be used to make these native missionaries

accountable?”

Those who had been leaning back in their chairs now were

leaning forward. I had laid a foundation for a thought I was sure

they hadn’t considered before. I continued:

“Do you require the Western missionaries you send overseas

to be accountable to you? What criteria have you used in the

past to account for the hundreds of thousands of dollars you

have invested through the missionaries you support now?”

I looked to the chairman for an answer. He stumbled through

a few phrases before admitting they never had thought of requiring

American missionaries to be accountable, nor was this ever

a concern to them.

“The problem,” I explained, “is not a matter of accountability

but one of prejudice, mistrust and feelings of superiority. These

are the issues that hinder love and support for our brothers in

the Two-Thirds World who are working to win their own people

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to Christ.” I followed with this illustration:

“Three months ago, I traveled to Asia to visit some of the

brothers we support. In one country I met an American missionary

who had for 14 years been developing some social programs

for his denomination. He had come to this country hoping he

could establish his mission center, and he had been successful.

As I walked into his mission compound, I passed a man with a

gun, sitting at the gate. The compound was bordered by a number

of buildings with at least half-a-dozen imported cars. The

staff members were wearing Western clothes, and a servant was

caring for one of the missionary children. The scene reminded

me of a king living in a palace with his court of serfs caring

for his every need. I have, in 18 years of travel, seen this scene

repeated many times.

“From conversation with some of the native missionaries,”

I continued, “I learned that this American and his colleagues

did live like kings with their servants and cars. They had no

contact with the poor in the surrounding villages. God’s money

is invested in missionaries like this who enjoy a lifestyle they

could not afford in the United States—a lifestyle of a rich

man, separated by economy and distance from the native missionaries

walking barefoot, poorly dressed even by their own

standards and sometimes going for days without eating. These

nationals, in my opinion, are the real soldiers of the cross. Each

one of the brothers we support in that country has established

a church in less than 12 months, and some have started more

than 20 churches in three years.”

I told of another incident from my own country of India.

Although India is closed to new missionaries, some Western

missionaries still live there from past times, and some denominations

get a few new professional people in, such as doctors or

teachers. I visited one of the mission hospitals in India where

some of these missionary doctors and their colleagues worked.

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All lived in richly furnished mansions. One had 12 servants

to care for him and his family: one to look after the garden,

another to care for the car, another to care for the children, two

to cook in his kitchen, one to take care of his family’s clothes,

and so on. And in eight years, this missionary had won no one

to Jesus nor established one church.

“What criteria,” I dared to ask, “have been used by the two

evangelical denominations that have sent these men to hold

them accountable?

“In another place,” I continued, “there is a hospital that

cost millions to build and more millions to keep staffed with

Europeans and Americans. In 75 years, not one living, New

Testament-type church has been established there. Did anyone

ever ask for an account of such fruitless labor?

“These illustrations are not isolated instances,” I assured my

audience. “During my 18 years of travel throughout Asia, I have

seen Western missionaries consistently living at an economic

level many times above the people among whom they work. And

the nationals working with them are treated like servants and live

in poverty while these missionaries enjoy the luxuries of life.”

I contrasted these examples with what the nationals are doing.

“Remember the illustration of the multi-million dollar hospital

and no church?” I asked. “Well, four years ago we began

supporting a native missionary and 30 co-workers who have

started a mission only a few miles from the hospital. His staff

has grown to 349 co-workers, and hundreds of churches have

been started. Another native missionary, one of his co-workers,

has established more than 30 churches in three years. Where do

these brothers live? In little huts just like the people with whom

they work. I could give you hundreds of stories that illustrate

the fruit of such dedicated lives. It is like the book of Acts being

written once again.

“You are seeking accountability from native missionaries,

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accountability that is required for you to give them support?

Remember that Jesus said, ‘For John came neither eating nor

drinking, and they say, He hath a devil. The Son of man came

eating and drinking, and they say, Behold a man gluttonous,

and a winebibber, a friend of publicans and sinners. But wisdom

is justified of her children’ (Matthew 11:18–19).

“Fruit,” I pointed out, “is the real test. ‘By their fruits ye shall

know them,’ Jesus said (Matthew 7:20). Paul told Timothy to do

two things regarding his life. And these two things, I believe, are

the biblical criteria for accountability. He told Timothy to watch

his own life and to care for the ministry that was committed to

him. The life of the missionary is the medium of his message.”

Three hours had passed, yet the room remained quiet. I

sensed I had their permission to continue.

“You asked me to give you a method to hold our native

missionaries accountable. Apart from the issues I have raised,

Gospel for Asia does have definite procedures to ensure that

we are good stewards of the monies and opportunities the Lord

commits to us. But our requirements and methods reflect a different

perspective and way of doing missions.

“First, Gospel for Asia assumes that we who are called are

called to serve and not to be served. We walk before the millions

of poor and destitute in Asia with our lives as an open testimony

and example. We breathe, sleep and eat conscious of the

perishing millions the Lord commands us to love and rescue.”

Then I explained how God is reaching the lost, not through

programs but through individuals whose lives are so committed

to Him that He uses them as vessels to anoint a lost world. So

we give top priority to how the missionaries and their leaders

live. When we started to support one brother, he lived in two

small rooms with concrete floors. He, his wife and four children

slept on a mat on the floor.

That was four years ago. On a recent visit to India, I saw

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him living in the same place, sleeping on the same mat even

though his staff had grown from 30 to 349 workers. He handles

hundreds of thousands of dollars to keep this enormous ministry

going, yet his lifestyle has not changed. The brothers he

has drawn into the ministry are willing to die for Christ’s sake

because they have seen their leader sell out to Christ just as the

apostle Paul did.

“In the West, people look to men with power and riches. In

Asia, our people look for men like Gandhi who, to inspire a following,

was willing to give up all to become like the least of the

poor. Accountability begins with the life of the missionary.

“The second criterion we consider,” I explained, “is the fruitfulness

of that life. Our investment of money shows in the

result of lives changed and churches established. What greater

accountability can we require?

“When Western missionaries go into Two-Thirds World countries,

they are able to find nationals to follow them. But these

nationals too often get caught up in denominational distinctives.

Like produces like. Missionary leaders from denominations

who fly into these countries and live in five-star hotels

will draw to themselves so-called national leaders who are like

themselves. Then, unfortunately, it is the so-called national

leaders who are accused of wasting or misusing great amounts

of money, while they have often merely followed the example

provided by their Western counterparts.”

Again I addressed the chairman: “Have you studied the lives

and ministries of the American missionaries you support? I

believe you will find that very few of them are directly involved

in preaching Christ but are doing some sort of social work. If

you apply the biblical principles I have outlined, I doubt you

would support more than a handful of them.”

Then I turned and asked the committee members to assess

themselves.

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“If your life is not totally committed to Christ, you are not

qualified to be on this committee. That means you cannot use

your time, your talents or your money the way you want to. If

you do and still think you can help direct God’s people to reach

a lost world, you mock God Himself. You have to evaluate how

you spend every dollar and everything else you do in the light

of eternity. The way each one of you lives is where we begin our

crusade to reach the lost of this world.”

I was gratified to see that the Lord spoke to many of them.

There were tears and a feeling of Christ’s awareness among us.

This had been a painful time for me, and I was glad when it was

over. But I needed to be faithful to God’s call on my life to share

the vision of Asia’s lost souls with the affluent Western Christian

brothers and sisters who have it in their power to help.

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Conclusion

Bihar—the North Indian state known as the graveyard of missions—

how can I ever forget the summer months I spent there

with Operation Mobilization outreach teams! We were driven

out from many villages and stoned for preaching the Gospel.

That was in 1968.

Made up of primitive villages with 75 million inhabitants,

Bihar is said to be one of the most unreached regions in the

world. In 1993, Gospel for Asia began a missionary Bible college

in Ranchi, Bihar, to train and send out missionaries to this

spiritually needy area.

Brother Simon Kujur was one of the young people who

attended. In all of our schools, we strongly encourage our students

to pray and seek God’s face as to where He wants them

to go when they finish their training. While he was studying at

the Bible college, Simon prayed that the Lord would guide him

to a place where he could reach the lost and plant at least one

local church. The Lord placed a special burden on his heart for a

specific people group in Bihar; and after his graduation, Simon

was sent there, to serve and reach these souls for whom he had

prayed.

Three years later, he had already established five churches!

All this began with the conversion of one lady named Manjula.

Over the years, Manjula had earned the reputation of a holy

woman in her village. Many villagers became her followers and

came to her for counsel. They would bring gifts and sacrifices to

her because she was a priestess of two goddesses. She had the

reputation for doing many miracles, even causing sickness and

death through her powers.

When Simon arrived in that area, people told him about

Manjula and the powerful woman she was, with all her magical

powers and these powerful goddesses on her side. But then

Simon heard that three years before, Manjula had become ill

and now was totally paralyzed from the neck down. This young

brother realized that this situation was God’s appointed opportunity

for him to preach the Gospel to her.

Despite the danger to his own life, Simon set out to visit

Manjula and talk to her about the Lord Jesus Christ. It was only

on his way that he learned more about her story. For weeks,

many pujas, or ritual prayers with sacrifices, had been carried

out for her healing. Hundreds of her followers obeyed her careful

instructions to petition her favorite goddesses on her behalf,

but nothing had healed her. Recognizing that she must be under

attack from evil spirits more powerful than she could handle,

she decided to approach even stronger witch doctors to conduct

elaborate rituals for her healing. But again, there was no deliverance

or hope.

It was at this time that Simon came to her area. When

he arrived at her home, he began to witness to her about

the Lord Jesus Christ. She listened carefully and told him,

“For three years I have tried everything to appease these angry

gods. But they don’t answer. And now I am confused and

terribly frightened.”

Simon asked Manjula, “If Jesus would heal you and make

you well, what would you do?” Without hesitating she replied,

“If your Jesus Christ can heal me and make me well, I will serve

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Him the rest of my life.” Simon further explained to her about

the reality of God’s love and how Jesus Christ, the only Savior,

could set her free from sin and save her from eternal damnation.

God in His grace opened Manjula’s eyes to see the truth. She

decided to call upon Jesus to forgive her sin and save her. Simon

knelt beside her and prayed for Jesus to heal her. As he prayed

aloud, he also fervently prayed in his heart, “Lord Jesus, this

may be my only opportunity to see this entire village come to

You. Please, Lord, for Your kingdom’s sake, touch her and heal

her. Your Word says that You will work with me, confirming

Your Word, and that miracles would be a sign for these people

to believe in You.”

As Brother Simon finished praying for Manjula, the power of

the Holy Spirit and the grace of God instantly touched her, and

she was delivered and healed immediately. Within a few hours

she was running around, shouting with joy, “Thank you, Jesus!

Thank you, Jesus! Thank you, Jesus!”

Hearing the commotion, a large crowd gathered in front of

Manjula’s house to see what was going on. There she was, a

woman who had been paralyzed for three years, now completely

healed. With tears running down her face, she was praising Jesus

and shouting His name. Manjula became the first individual in

her village to believe in Jesus.

The following week, more than 20 people gave their lives to

Christ and were baptized. Manjula opened her house for these

new believers to come regularly and worship the Lord Jesus

Christ. Just like in Acts 19, when the Ephesian church had its

beginning, all evil practices and rituals were completely eradicated;

and there was a whole new beginning for this village.

Simon began to preach the Gospel in the neighboring villages

as well, and even more people began to come to the Lord

Jesus Christ.

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Hearing about these events, our leaders from the training

center asked Simon if he would visit missionaries in the nearby

regions and help them establish churches. Simon began to travel,

and now, as a result of his ministry, four more churches have

been planted and several new mission stations have opened up.

Simon believes this is only the beginning and that even more

will happen, with thousands in this area turning to the Lord.

Not long ago, I talked with Simon’s leader and asked him,

“What is the secret to Simon’s ministry? What is it that causes

the Lord to use him so effectively?” Simon’s leader replied,

“Brother K.P., his case is not an exception. Many of our brothers

on the mission field are experiencing the same thing. This is

harvest time.”

Then he told me something about Simon’s life. When he was

studying in our Bible college, every morning he would get up

early and spend at least three hours with the Lord, on his knees

in prayer and meditating on God’s Word. When Simon graduated

and went to the mission field, he didn’t cut back. Instead,

the amount of time he spent in prayer increased. Simon doesn’t

talk publicly about any of these things, but very quietly and

humbly goes about preaching the Gospel. Through his life, hundreds

are turning to Christ.

Today, just in India alone, nearly 500,000 villages remain

without a Christian witness. Add to that countries like Bhutan,

Myanmar, Nepal—the entire Subcontinent—where millions

and millions wait for someone like Simon to come and bring

the light of the Gospel.

Romans 10:13–17 says that if these multiplied millions sitting

in darkness call upon the Lord Jesus Christ, they will be

saved. But how can they call on Jesus if they don’t believe in

Him? And second, how can they believe in Jesus if no one has

ever gone to tell them about Him? Finally, you and I are asked

this question: How can a person like Simon go unless someone

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has sent him? This is the question we must answer.

Today, God is calling us to become senders of missionaries

who are waiting to go to these unreached villages. We have a

God-given privilege to link our lives with brothers like Simon to

see our generation come to know the Lord Jesus Christ.

I encourage you to seek the Lord and see if He is asking you

to help support one or more of these native missionaries. If He

puts this on your heart, let us know of your decision. You will

receive the photograph and testimony of the missionary you are

praying for and supporting.

It often takes around $90 to $180 a month to fully support

a native missionary, but with as little as $30 a month, you can

begin to help support one of these missionaries, sending him

to an unreached village that is waiting to hear the Good News.

Through your prayers and support, you can help him effectively

communicate the Gospel and establish local churches.

Suppose you are the one who is privileged to pray and support

Simon Kujur as he serves in Bihar. Someday, in eternity,

you will stand before the throne with Simon, his family—and

the thousands who have come to know the Lord through his

life and ministry!

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C o n c l u s i o n

Appendix One

Questions and Answers

One of the most meaningful moments in our meetings is

the question-and-answer period. Many ask some very provocative

questions, which shows they have been thinking seriously

about the implications of the message they just heard. Some

questions seek details about our policies and practices on the

mission field. Certain questions come up repeatedly, and the

following are my responses.

Question: What are the qualifications of missionaries you

support?

Answer: We are looking for those who have a definite call

upon their lives to go to the most unreached areas to do evangelism

and church planting. It is not a job. A hireling quits when

the going gets tough. Our commitment is to train and send

out men and women who seek only God’s approval and God’s

glory, those who will not be bought with money or seek their

own, even in the work of the Lord.

They must also be people of integrity in the area of commitment

to the Word of God and correct doctrine, willing to obey

the Scriptures in all matters without question. They must maintain

a testimony above reproach, both in their walks with the

Lord and also with their families.

We look for those who are willing to work hard to reach the

lost in and around the mission fields on which they are placed.

Each missionary is also a shepherd of the flock that the Lord

raises up. He will protect these new believers and lead them into

maturity in Christ, through teaching God’s Word and equipping

them to win the lost in these regions.

Question: To whom are native missionary evangelists

accountable?

Answer: We take several steps to ensure that our accountability

systems work without failure. In each area, the missionaries

meet at least once a month for a few days of fasting and prayer

and sharing together as they build the kingdom in their part of

the field. In all cases, native missionaries are supervised by local

indigenous elders under whom they work. In turn, these field

leaders spend much time meeting with godly senior leaders.

These leaders who oversee the ministry are men of integrity and

testimony both in their lives and ministries for many years.

Question: Are financial records audited on the field?

Answer: Yes, financial records are inspected by our field

administrative offices to ensure that funds are used according

to the purposes intended. A detailed accounting in writing is

required for projects such as village crusades, training conferences

and special programs. Missionary support funds are

signed for and received both by the leaders and the missionaries

involved, and these receipts are checked. All financial records

on the field are also audited annually by independent certified

public accountants.

Question: It seems the 10/40 Window has become the focus

of most mission organizations. What is Gospel for Asia’s perspective

on reaching the unreached people groups in the 10/40

Window?

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Answer: In my native language there is this ancient saying:

“No picture of a cow in a book is going to go out and eat any

grass.” There has been a tremendous amount of talk and tons of

information pumped out regarding the 10/40 Window and the

more than 2 billion people waiting to hear the Gospel. We need

to move on from information to implementation if we want to

see these people reached with the Gospel.

Ninety-seven percent of the world’s unreached people live in

this so-called “Resistant Belt.” This specific region has become

increasingly known as the 10/40 Window. A closer look at the

10/40 Window shows us that there are more unreached people

groups in northern India than in any other part of the earth.

Gospel for Asia is more than 28 years old and now supports

more than 16,500 native missionaries (as of June 2007). These

workers live in some of the needy Asian countries, which for the

most part are located in the 10/40 Window.

Although from our beginning we have been working among

the unreached people in this part of the world, it has only been

in the past 10 years or so that we have honed our strategy to

reach the most unreached.

Toward the end of the 20th century, serious plans and strategies

were developed worldwide by many denominations and

agencies to try and finish the task of world evangelism by the

year 2000.

All this was exciting; but even after several years into the

new century, how much progress had been made? In 2000

there were 155 discipleship opportunities—offers or invitations

to become Christ’s disciples—per global inhabitant.

Unfortunately, 84 percent of these invitations were extended

to people claiming to be Christians and 15.9 percent to people

who have already been evangelized, but are non-Christians.

Only 0.16 percent were extended to individuals who have never

heard the Good News.1

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The year 2000 has come and gone. Did anything change?

Yes—and no. The strategies and initiatives brought about a huge

awareness of and motivation for reaching the unreached. But

today the goal remains elusive and yet to be achieved.

I believe with all my heart that unless we immediately reverse

these numbers by diverting the majority of our resources directly

to the 10/40 Window, selflessly partner with each other, and

find a willingness among local churches to support and encourage

indigenous native missionary movements, another year will

come and go and nothing will have changed!

This is the reason why the Lord has impressed upon our

hearts that we must believe Him to see a host of missionaries

recruited and trained for evangelism and church planting in

these most unreached areas.

And just by looking at what the Lord has done through our

54 Bible colleges during these past few years, we are convinced

that by the grace of God we will be able to mobilize a host

of committed native missionaries in the heart of the 10/40

Window and reach the most unreached.

Question: How are native missionary evangelists trained?

Answer: Gospel for Asia has established 54 Bible colleges in

the heart of the 10/40 Window. After graduation, the students go

directly to the most unreached areas of Asia to plant churches.

The training for these students is intensive. Their days begin

at 5 A.M. The first hour is spent in prayer and meditation on

God’s Word. Teaching and practical training take place throughout

the remainder of the day. Around 11 P.M. their days end.

Each Friday evening is set apart for fasting and more than two

hours of prayer. Every weekend the students go to the nearby

unreached villages for evangelism. Usually before the end of the

school year, they end up starting dozens of house churches and

mission stations through these weekend outreach ministries.

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Before they finish their three-year training, each student will

have carefully read through the entire Bible at least three times.

The students spend the first Friday of every month in allnight

prayer, praying especially for unreached people groups

and other nations. Through these times of prayer, the reality of

the lost world becomes very close to their hearts. Throughout

the three years at the Bible college, each student is given the

opportunity to pray for dozens of totally unreached people

groups. At the same time, each one seeks the Lord’s face as to

where He will have them go to be a missionary.

In all of our training, our first priority is to help these students

become more like Christ in their character and nature. The most

important thing we want to see happen is that they know the

Lord intimately in their lives. Second, we seek to teach them

the Word of God in such a way that they are well-equipped,

not only to do the work of evangelism, but also to be effective

pastors and teachers in the churches they establish. An inductive

Bible study course is required for graduation. Third, during

their three years, the students receive a tremendous amount of

practical training for all aspects of the ministry, including personal

evangelism, developing a congregation, and other areas of

pastoral care, to help them be effective in the work of the Lord.

Question: Many mission agencies seem to focus only on

evangelism, but do not get seriously involved in church planting,

as Jesus commanded in the Great Commission. Is GFA

just concentrating on evangelism, or are you a church-planting

organization?

Answer: Reaching the most unreached in our generation—

this powerful vision is the single purpose God gave to Gospel

for Asia from our very inception.

How could we possibly fulfill such a calling? Most unreached

people groups live in the 10/40 Window, in nations that

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R e v o l u t i o n i n Wo r l d Mi s s i o n s

severely restrict or are closed to foreign missionaries. The Lord

clearly directed us to use the most effective approach under

these circumstances: helping nationals reach their own people

and fulfill the Great Commission as commanded in Matthew

28:19–20. They do this interculturally, near-culturally, and

cross-culturally as well.

No doubt the Lord has had His hand on each stage of GFA’s

growth—from our small beginning, supporting a few workers

on the field, to providing tools such as literature and bicycles,

then vans, films, projectors and generators. We then began adding

thousands of native missionaries in ten different nations to

our support list and set up a network of leaders, coordinators

and accountability systems.

The Lord enabled GFA to start one radio broadcast in an

Indian language and create a follow-up system. Since then,

that has expanded to 103 broadcasts, heard daily by millions

of people. As part of the follow-up, GFA began producing and

distributing books, tracts and other literature.

To mobilize hundreds of new workers for the pioneer fields

of Asia, GFA began a three-month intensive missionary training

course. This later expanded to a two- to three-year Bible college

and has now exploded into 54 Bible colleges and a four-year

seminary.

The missionaries these schools graduate go out to the most

unreached mission fields of Asia, where most of them plant a

new church within their first year. These totally dedicated young

men and women serve in 10 Asian nations, and at least 10 percent

of them are sent out to serve with churches and denominations

not affiliated with GFA.

In the past, all these different developments within Gospel

for Asia looked like seemingly unrelated puzzle pieces. But now

we see that each phase of GFA’s growth and expansion was part

of a strategic plan. It was the Lord’s preparation to bring this

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ministry to a point at which He could commission us to train

and send out workers and plant churches in the most unreached

areas of the 10/40 Window.

We never imagined that we could come full circle: from a

supporting and funding organization to a training and churchplanting

movement!

You see, in the beginning, we sought only to identify and

support existing indigenous groups who were reaching the

unreached in their own culture or a nearby culture. We assisted

them as much as we could by providing financial help and

ministry tools.

The new direction for our ministry came during a pivotal GFA

leaders’ meeting in India in 1988. Twenty-five of our leaders met

together for a time of serious evaluation and soul-searching to discern

if we were indeed reaching the unreached with our efforts.

Our research revealed a harsh reality. The existing missionary

force was not effectively targeting those who had never heard

the Gospel. That day, after much prayer, we sensed the Lord calling

us to start a new phase in ministry. As a result, we made a

very conscious and deliberate decision to train native missionaries

and then send them out to plant local churches among the

most unreached.

This is how the 54 Bible colleges came into existence. That is

why, in villages where no one had ever gone with the name of

Jesus, our graduates and workers have now planted more than

29,000 fellowships in the past few years.

As a mission we have come full circle, and we rejoice over the

fruit we have already seen. But the majority of the work is yet

to be done! We are determined to move forward, believing the

Lord will indeed enable us to send out many more workers into

the ripe harvest fields of Asia.

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Question: What are the methods used by the native missionaries?

Answer: Although films, radio, television and video are becoming

more common in Asia, some of the most effective methods

still sound more as if they came from the book of Acts!

The most effective evangelism is done face-to-face in the

streets. Most native missionaries walk or ride bicycles between

villages, much like the Methodist circuit riders rode their horses

in America’s frontier days.

Street preaching and open-air evangelism, often using megaphones,

are the most common ways to proclaim the Gospel.

Sometimes evangelists arrange witnessing parades and/or tent

campaigns and distribute simple Gospel tracts during the weeklong

village crusades.

Because the majority of the world’s 1 billion illiterate people

live in Asia, the Gospel often must be proclaimed to them without

using literature. This is done through showing the film on

the life of Jesus and also using cassettes, flip charts and other

visual aids to communicate the Gospel.

Trucks, jeeps, simple loudspeaker systems, bicycles, leaflets,

pamphlets, books, banners and flags are all important tools for

our missionaries. Easy to use and train with, they are now being

supplemented with radio broadcasting, cassette players, film

projectors and television. These types of communication tools

are available in Asia at low cost and can be purchased locally

without import duties. In addition, native evangelists are familiar

with them, and they do not shock the culture.

Question: With your emphasis on the native missionary

movement, do you feel there is still a place for Western missionaries

in Asia?

Answer: Yes, there still are places for Western missionaries.

One, there are still countries with no existing church from which to

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draw native missionaries. Morocco, Afghanistan and the Maldive

Islands come to mind. In these places, missionaries from outside—

whether from the West, Africa or Asia—are a good way for

the Gospel to be spread.

Two, Christians in the West have technical skills that may be

needed by their brothers and sisters in Two-Thirds World churches.

The work of Wycliffe Bible Translators is a good example. Their

help in translation efforts in the more than 6,800 languages

still without a Bible is invaluable. So when Two-Thirds World

churches invite Westerners to come and help them, and the

Lord is in it, the Westerners obviously should respond.

Three, there are short-term discipleship experiences that I think are

especially valuable. Organizations like Operation Mobilization

and Youth With A Mission have had a catalytic impact on both

Asian and Western churches. These are discipleship-building

ministries that benefit the Western participants as well as Asia’s

unevangelized millions. I personally was recruited by Operation

Mobilization missionaries in 1966 to go to North India.

Through cross-cultural and interracial contact, such ministries

are especially helpful because they allow Westerners to get

a better understanding of the situation in Asia. Alumni of these

programs are helping others in the West understand the real

needs of the Two-Thirds World.

And, of course, there is the simple fact that the Holy Spirit

does call individuals from one culture to witness to another.

When He calls, we should by all means respond.

Question: Why don’t indigenous churches support their own

missionaries in the Two-Thirds World?

Answer: They do. In fact, I believe most Asian Christians

give a far greater portion of their income to missions than do

Westerners. Scores of times I have seen them give chicken eggs,

rice, mangoes and tapioca roots because they frequently do not

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have cash. The truth is that most growing churches in Asia are

made up of people from the poor masses. Often they simply do

not have money. These are people from among the one-fourth

of the world’s population who live on less than $1 per day.

Many times we find that a successful missionary evangelist

will be almost crippled by his ministry’s rapid growth. When a

great move of the Holy Spirit occurs in a village, the successful

missionary may find he has several trained and gifted co-workers

as “Timothys” who are ready to establish sister congregations.

However, the rapid growth almost always outstrips the original

congregation’s ability to support additional workers. This is

when outside help is vitally needed.

As God’s Spirit continues to move, many new mission boards

are being formed. Some of the largest missionary societies in

the world are now located in Asia. For example, Gospel for Asia

alone currently supports more than 16,500 native missionaries—

and this number is increasing at an astonishing rate. But

in light of the need, we literally need hundreds of thousands

of additional missionaries, who will, in turn, require more

outside support.

Regrettably, there are some indigenous churches that do not

support native evangelists for the same reason some Western

congregations do not give—lack of vision and sin in the lives of

the pastors and congregations. But this is no excuse for Western

Christians to sit back and lose the greatest opportunity they

have ever had to help win a lost world to Jesus.

Question: Is there a danger that native missionary sponsorships

will have a reverse effect by causing native evangelists to

depend on the West for support rather than turning to the local

churches?

Answer: The truth is, of course, that it is not outside money

that weakens a growing church, but outside control. Money

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from the West actually liberates the evangelists and makes it

possible for them to follow the call of God.

After generations of domination by Western colonialists,

most Asians are acutely conscious of the potential problem of

foreign control through outside money. It is frequently brought

up in discussions by native missionary leaders, and most native

missionary boards have developed policies and practices to provide

for accountability without foreign control.

In Gospel for Asia, we have taken several steps to make sure

funds get to the local missionary evangelist in a responsible way

without destroying valuable local autonomy.

First, our selection and training process is designed to favor

men and women who begin with a right attitude—missionaries

who are dependent on God for their support rather than

on man.

Second, there is no direct or indirect supervision of the work

by Western supporters. The donor gives the Lord’s money to the

missionary through Gospel for Asia, and we, in turn, send the

money to indigenous leaders who oversee the financial affairs

on each field. Therefore, the native evangelist is twice-removed

from the source of the funds. This procedure is being followed

by several other organizations that are collecting funds in the

West for native support, and it seems to work very well.

Finally, as soon as a new work is established, the native missionary

is able to begin branching out to evangelize nearby

unreached villages. The new congregations he establishes will

eventually gain enough financial stability to fully support him

while still giving sacrificially to support evangelism. Eventually, I

am sure the native churches will be able to support most pioneer

evangelism, but the job is too big now without Western aid.

The quickest way to help Asian churches become self-

supporting,

I believe, is to support a growing native missionary

movement. As new churches are planted, the blessings of the

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Gospel will abound, and the new Asian believers will be able to

support greater outreach. Sponsorship monies are like investment

capital in the work of God. The best thing we can do to

help make the Asian Church independent now is to support as

many native missionaries as possible.

Question: How can Gospel for Asia support a native missionary

evangelist for only $1,000 to $2,000 per year when my

church says it takes more than $50,000 per year to support a

Western missionary on the field?

Answer: There is a vast difference between living at the same

level as an Asian peasant—as native evangelists do—and living

at even a modest Western standard. In most of the nations in

which we support local missionaries, they are able to survive

on US$2 to US$4 a day. In most cases, this is approximately

the same per capita income of the people to whom they are

ministering.

A Western missionary, however, is faced with many additional

costs. These include international air transportation,

shipping of many possessions to the field, language schools,

special English-language schools for children and Western-style

housing. Native missionaries, on the other hand, live in villages

on the same level as others in the community whom they are

seeking to reach for Christ.

The Western missionary also is faced with visa and other

legal fees, costs of communication with donors, extra medical

care, import duties and requirements to pay taxes in his home

country. The cost of food can be very high, especially if the missionary

entertains other Westerners, employs servants to cook or

eats imported foods.

Frequently, host governments require foreign missionaries to

meet special tax or reporting requirements, usually with payments

required.

R e v o l u t i o n i n Wo r l d Mi s s i o n s

220

Clothing, such as shoes and imported Western garments, is

costly. Many native missionaries choose to wear sandals and

dress as the local people do.

For a Western missionary family with children, the pressure

is intense to maintain a semblance of Western-style living.

Frequently this is increased by peer pressure at private schools

where other students are the sons and daughters of international

businessmen and diplomats.

Finally, vacations and in-country travel or tourism are not

considered essential by native missionaries as they are by most

Westerners. The cost of imported English books, periodicals,

records and tapes is also a big expense not part of the native

missionary’s lifestyle.

The result of all this is that Western missionaries often need

30 to 40 times more money for their support than does a native

missionary.

Question: It seems as if I am getting fund-raising appeals

every day from good Christian organizations. How can I know

who is genuine and really in the center of God’s will?

Answer: Many Christians receive appeal letters each month

from all kinds of religious organizations. Obviously, you cannot

respond to all the appeals, so what criteria should you use to

make your decision? Here are a few guidelines we have developed

for mission giving, which I believe will help:

• Do

those asking for money believe in the fundamental

truths of God’s Word, or are they theologically liberal? Any

mission that seeks to carry out God’s work must be totally

committed to His Word. Is the group asking for money

affiliated with liberal organizations that deny the truth of

the Gospel, while keeping the name “Christian”? Do their

members openly declare their beliefs? Too many today

Q u e s t i o n s a n d A n s w e r s

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walk in a gray area, taking no stands and trying to offend

as few as possible so they can get money from all, whether

friends or enemies of the cross of Christ. The Word of God

is being fulfilled in them: “ . . . having a form of godliness,

but denying the power thereof” (2 Timothy 3:5).

• Is

the goal of their mission to win souls, or are they only

social-gospel oriented? The liberal person believes man

is basically good; therefore, all that is needed to solve his

problems is to change his environment. One of the biggest

lies the devil uses to send people to hell is, “How can

we preach the Gospel to a man with an empty stomach?”

However, the Bible says all—rich and poor—must repent

and come to Christ or be lost. You must know which gospel

is being preached by the mission group asking for your

support.

• Is

the mission organization financially accountable? Do

they use the money for the purpose for which it was given?

At Gospel for Asia every penny given for support of a missionary

is sent to the field for that purpose. Our home

office is supported with funds given for that purpose. Are

their finances audited by independent auditors according

to accepted procedures? Will they send an audited financial

statement to anyone requesting it?

• Do

members of the mission group live by faith or man’s

wisdom? God never changes His plan: “The just shall live

by faith” (Galatians 3:11). When a mission continually

sends out crisis appeals for its maintenance rather than for

outreach, something is wrong with it. They seem to say,

“God made a commitment, but now He is in trouble,

and we must help Him out of some tight spot.” God

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makes no promises He cannot keep. If a mission group

constantly begs and pleads for money, you need to ask if

they are doing what God wants them to do. We believe

we must wait upon God for His mind and do only what

He leads us to do, instead of taking foolish steps of faith

without His going before us. The end should never justify

the means.

• Finally,

a word of caution. Do not look for a reason for

not giving to the work of God. Remember, we must give

all we can, keeping only enough to meet our needs so the

Gospel can be preached before “ . . . the night cometh,

when no man can work” (John 9:4). The problem for

most is not that we give too much, but that we give too

little. We live selfishly and store up treasures on this

earth that will be destroyed soon, while precious souls

die and go to hell.

Question: How can I help sponsor a native missionary?

Answer: To help sponsor a native missionary through Gospel

for Asia, all you need to do is the following:

• Visit

Gospel for Asia online at www.gfa.org. Or call us at

one of the national offices listed on pages 227-228. Or

write to Gospel for Asia using the tear-out coupon at the

end of this book.

• Send

in your first pledge payment. Most of our friends help

sponsor missionaries for $30 a month.

• As

soon as you receive information about your missionary,

pray for him and his family every day.

Q u e s t i o n s a n d A n s w e r s

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• Each

month as you continue supporting your missionary,

we will send you a statement. The lower portion of the

statement can be returned in the envelope provided to

send in your next month’s support.

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Appendix Two

What Sponsors Say

“I believe that missions is one of the hardest things for

Western Christians to relate to, because from our childhood

we are raised to be materialistic and self-centered. This is not

God’s purpose! Our church’s involvement with Gospel for Asia

has done two dramatic things: First, our lifestyle has changed.

We are now missions-conscious on a worldwide scale. Our

people are getting beyond their own backyards. Second, we are

more carefully examining each dollar we send for missions and

asking, ‘Is there waste involved here?’ We support 60 native

missionaries through Gospel for Asia, and the families here

are having a chance to be connected with believers in the Two-

Thirds World. They see their pictures, read their testimonies and

pray for them. I am so very appreciative of our involvement with

Gospel for Asia.”

—Pastor L.B., Yuba City, California

“I was saved when I was 30 years old. My salvation experience

was dramatic, and my life was turned completely around.

I really feel that I know what it’s like to be lost, and I have a

tremendous burden for the unreached—those who have never

heard about Jesus. When I found out about Gospel for Asia,

I was so excited to know that I could play a significant part. I

R e v o l u t i o n i n Wo r l d Mi s s i o n s

know that through my support thousands can come to know

Jesus instead of slipping into hell. I rejoice to know that I am

storming the gates of hell and impacting eternity.”

—Miss J.F., Chicago, Illinois

“Our family has been quite involved in supporting native

missionaries through Gospel for Asia (in fact, our kids each support

one). We live in a small Midwestern town, and we’ve never

really traveled much; so when the Lord brought this opportunity

across our path, our perspectives really changed! We became

less self-centered, our burden for the lost in unreached lands

greatly increased, and we grew much more eternally minded.

Now we are hungry to know more of the Lord’s will for our

lives. Our constant prayer is, ‘Lord, use us. What more can we

do for You?’ ”

—Mr. and Mrs. T.G. and family, Holdrege, Nebraska

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Appendix Three

Contact Information

For more information contact the Gospel for Asia office

nearest you.

Australia: P.O. Box 3587

Village Fair

Toowoomba QLD 4350

Phone: 07 4632 4131

infoaust@gfa.org

Canada: 245 King Street E

Stoney Creek, ON L8G 1L9

Toll-free: 1-888-WIN-ASIA

infocanada@gfa.org

Germany: Postfach 13 60

79603 Rheinfelden (Baden)

Phone: 07623 79 74 77

infogermany@gfa.org

Korea: P.O. Box 984

Yeouido

Seoul 150-609

Toll-free: 82-80-801-0191

infokorea@gfa.org

New Zealand: P.O. Box 302580

North Harbour

North Shore City 0751

Toll-free: 0508-918-918

infonz@gfa.org

South Africa: P.O. Box 28880

Sunridge Park

Port Elizabeth 6008

Phone: 041 360-0198

infoza@gfa.org

United Kingdom: P.O. Box 166

Winterscale House

YORK YO10 5WA

Freephone: 0800 032 8717

United States: 1800 Golden Trail Court

Carrollton, TX 75010

Toll-free: 1-800-WIN-ASIA

info@gfa.org

Notes

Chapter 4: I Walked in a Daze

1. Robert L. Heilbroner, The Great Ascent: The Struggle for

Economic Development in Our Time (New York, NY: Harper &

Row, 1963), pp. 33–36.

2. Economic Research Service, U.S.D.A., “Percent of

Consumption Expenditures Spent on Food, 1999, by Selected

Countries” (http://www.era.usda.gov/publications/sb965).

3. David B. Barrett and Todd M. Johnson, eds., World Christian

Trends, AD 30-AD 2200 (Pasadena, CA: William Carey Library,

2001), p. 417.

Chapter 5: A Nation Asleep in Bondage

1. Patrick Johnstone and Jason Mandryk, eds., Operation World,

21st century ed. (Carlisle, Cumbria, U.K.: Paternoster Lifestyle,

2001), p. 663.

2. Raymond G. Gordon, Jr., ed., Ethnologue: Languages of the

World, 15th ed. (Dallas, TX: SIL International, 2005). Online

edition: www.ethnologue.com.

3. Rochunga Pudaite, My Billion Bible Dream (Nashville, TN:

Thomas Nelson Publishers, 1982), p. 129.

4. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 421.

5. Kingdom Radio Guide (Holland, MI: Kingdom Radio Guide,

Inc., 2003), p. 3.

R e v o l u t i o n i n Wo r l d Mi s s i o n s

6. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 45.

7. Ibid., pp. 417–419.

8. Ibid., p. 40.

9. Ibid., p. 60.

Chapter 8: A New Day in Missions

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 416.

2. Charlotte Hails, “Christianity in China,” Overseas Missionary

Fellowship (http://www.us.omf.org/content.asp?id=27474).

3. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 426.

4. The World Bank, World Development Report 2000/2001:

Attacking Poverty (New York, NY: Oxford University Press,

2001), pp. 21–24.

5. The World Bank, “World Development Indicators Database,”

April 2004 (http://www.worldbank.org/data/countrydata/

countrydata.html).

Chapter 10: God Is Withholding Judgment

1. William McDonald, True Discipleship (Kansas City, KS:

Walterick Publishers, 1975), p. 31.

2. A.W. Tozer, The Pursuit of God (Harrisburg, PA: Christian

Publications, Inc., 1948), p. 28.

Chapter 11: Why Should I Make Waves?

1. C. Peter Wagner, On the Crest of the Wave (Ventura, CA: Regal

Books, 1983), p. 150.

2. Watchman Nee, Love Not the World (Fort Washington, PA:

CLC, 1968), pp. 23–24.

230

Chapter 12: Good Works and the Gospel

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 429.

2. A.W. Tozer, Of God and Man (Harrisburg, PA: Christian

Publications, Inc., 1960), p. 35.

Chapter 13: Hope Has Many Names

1. Human Rights Watch, “The Small Hands of Slavery: Bonded

Child Labor in India,” (www.hrw.org/reports/1996/India3.

htm).

Chapter 14: The Need for Revolution

1. C.S. Lewis, The Problem of Pain (London, U.K.: Fontana

Publishers, 1957), pp. 106–107.

Chapter 15: The Real Culprit: Spiritual Darkness

1. Johnstone and Mandryk, Operation World, 21st century ed.,

p. 310.

2. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 428.

Chapter 16: Enemies of the Cross

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 32.

2. Ibid., p. 655.

3. Johnstone and Mandryk, Operation World, 21st century ed.,

p. 310.

Chapter 17: The Water of Life in a Foreign Cup

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 655.

2. Ibid., p. 40.

3. Ibid., p. 61.

N o t e s

231

R e v o l u t i o n i n Wo r l d Mi s s i o n s

Chapter 18: A Global Vision

1. Dennis E. Clark, The Third World and Mission (Waco, TX: Word

Books, 1971), p. 70.

2. “Understanding the Cost of Mission,” Reformed

Church in Missions (http://www.rca.org/mission/rcim/

understanding.php).

3. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 655.

4. Roland Allen, The Spontaneous Expansion of the Church (Grand

Rapids, MI: William B. Eerdmans, 1962), p. 19.

5. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 421.

Chapter 19: The Church’s Primary Task

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 60.

2. George Verwer, No Turning Back (Wheaton, IL: Tyndale House

Publishers, 1983), pp. 89–90.

Appendix 1: Questions and Answers

1. Barrett and Johnson, World Christian Trends, AD 30-AD 2200,

p. 58.

232