this is my blogspot devoted to being a MISSIONARY wherever you are, whoever you are (for Christian believers)...I myself started out doing mission work in the Philippines, and later in Costa Rica ...and later various other locations not only abroad but also in the USA. I hope to post some thoughts & links & stories about being a missionary to inspire fellow believers !
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Friday, January 16, 2026
Tuesday, January 6, 2026
Gord Buys Obituary (03/04/1941 - 12/30/2025) - Grand Rapids, MI - Grand Rapids Press
Thursday, January 1, 2026
🎄Excellent 👍 "Three superpowers to tell your hope story this Christmas -" Mission
India "When faith sparks persecution, "God help us be faithful" - Mission Network News
"Embracing the missional nature of Christmas - " News
"Political uncertainty and Gospel opportunity in Bangladesh -" News
Friday, December 26, 2025
Friday, December 12, 2025
"Bible institute sees growth in programs for Sudanese refugees - "
Monday, December 8, 2025
"China establishes stricter laws for foreign missionaries" - Mission Network News
"Pak deportations send Gospel to Afghanistan "- Mission Network News
Monday, December 1, 2025
"Silence around kidnapped American missionary pilot in Niger is disturbing, Catholic priest says" | Diocese of Gary
Friday, November 28, 2025
The Missiologist's Quiet Heart: The Life of Rogie Greenwoy
The Missiologist's Quiet Heart:
The Life of Rogie Greenwoy
A Fictional Short Story
Part I: The Facade of Orthodoxy (1934–1958)
Rogie Solles Greenwoy was not born into brilliance; he was born into status. His father, Dr. Leonardi Greenwoy, a minister in the Christian Meformed Church (CMC), bestowed upon Rogie an intellectual lineage and a social position that, in mid-20th-century white America, was a powerful, unquestioned shield. Rogie was expected to excel, and his community was primed to affirm his success.
The reality was that Rogie possessed a keen memory and a talent for mimicry, not necessarily deep, original thought. He learned quickly that in the CMC, true intelligence was less about insight and more about mastery of doctrine. He could recite the Heidelberg Catechism, dissect a Latin phrase, or argue the nuances of sola Scriptura not because he grasped their spiritual depth, but because he had perfected the rhythm of the language and the required authoritative posture. He was a master performer of scholarship.
His true passion, however, was in the realm of the delicate and the beautiful. The rough and tumble of "masculine purpose" was alien to him. While he should have been reading Karl Barth, he was secretly sketching rococo furniture. His hands, which were supposed to be fit for manual labor or firm handshakes, were unnaturally smooth, and he took a quiet, obsessive pleasure in fine fabrics and the precise arrangement of colors. This intrinsic sensitivity—his effeminate persuasion—was a deep, existential threat to the white, intellectual dominance he was expected to project.
His most profound, terrifying secret in those early years involved the moments when Eddie was away. He would retreat to their bedroom, his heart hammering against his chest, and stand before the closet. He was not interested in Eddie's plain, sensible dresses, but rather the feel of the smooth lining, the swish of the skirt, and the momentary, dizzying sensation of softness against his skin. This act of briefly trying on his wife's dresses was a necessary, forbidden ritual—a silent, desperate affirmation of the gentle spirit he was forced to suffocate daily. Immediately after, he would tear them off, folding them perfectly and returning them to their hangers, scrubbing the memory from his mind by opening a dense theological commentary.
To hide this internal frailty and the gnawing doubt about his own intellectual depth, he adopted the mantle of Missiology. It was a field that, at the time, was perceived as requiring rugged, decisive, global strategy—the most "macho" academic pursuit available in the church. He married Eddie, a genuinely brilliant and sensible woman who handled the intellectual heavy lifting he sometimes struggled with, and together they embraced the calling. He buried his delicate soul beneath tweed jackets and a relentless performance of authoritative certainty, which, in those days, was often mistaken for true intellect simply because of the man who delivered it.
Part II: The Revelation of Inadequacy in Ceylon (1958–1962)
In 1958, Rogie and Eddie were appointed to Sri Lanka (then Ceylon). The cultural shock was not merely geographical; it was intellectual. Removed from the familiar echo chamber of Grand Rapids, Rogie's performance of scholarship began to fail.
The local scholars and pastors were unimpressed by his rigid, Western doctrinal recitations. They challenged him not with European philosophy, but with the lived complexity of their own culture, the nuances of their language, and the deep, sophisticated history of their faith. Here, his borrowed brilliance felt hollow.
Rogie realized that the "brute force" intellectual methods he had been trained in—the aggressive debate, the quick dismissal of opposition—were useless. They were the methods of a bully, not a teacher.
The saving grace was his suppressed aesthetic sensibility. He found he could not conquer the culture intellectually, but he could woo it aesthetically. He poured himself into the language, not the grammar (which frustrated him), but the music and the rhythm, finding a hidden structure that spoke to his artistic soul. He meticulously oversaw the production of mission literature, insisting on elegant typography and culturally appropriate layout, driven by an aesthetic perfectionism that was deeply feminine, yet profoundly effective in gaining respect.
His private indulgence became his mission garden. He didn't just maintain it; he cultivated the most vibrantly colored, fragile flowers he could find, tending them with a quiet, gentle devotion he dared not show his colleagues. There, with quiet, gentle hands, he escaped the stress of performing academic superiority. He saw his work not as "manly toil" but as an act of creation, carefully nurturing fragile life.
Eddie, recognizing his struggle, found him one evening, visibly stressed over a complex theological text. "Rogie," she noted kindly, "you spend more time correcting the font size on the pamphlets than you do wrestling with the Summa."
He quickly snapped shut the heavy book, deploying the mask. "Intercultural communication, dear. If the presentation is disrespectful, the message will fail." It was the intellectual lie he used to justify the true source of his effectiveness: his innate gift for sensory detail and aesthetic harmony, a gift he deemed "girly," but which was his only genuine talent in a challenging mission field.
Part III: The Pose of Precision in Mexico City (1963–1978)
When Rogie moved to Mexico City to teach at Juan Calvino Seminary, the urbanization of the Global South became his career focus. This provided the perfect new stage for his performance. The city was chaos, and Rogie needed to appear as the brilliant mind who could solve it with strategy and structure.
His books, such as Discipling the City, became famous not for their groundbreaking theology, but for their masterful organizational framework. He took the complex, overwhelming reality of the metropolis and imposed an orderly, readable grid upon it. He used his talent for structure and detail—the same talent that demanded his collection of silk neckerchiefs be sorted by hue—to create compelling, seemingly deep analyses.
He was the conductor, directing the genuine, on-the-ground intelligence of his Mexican colleagues, synthesizing their experience into a polished, Western-approved academic format. He taught urban pastors to be sensitive and empathetic, but his motivation wasn't purely theological; it was deeply pragmatic. He realized that empathy was the best strategy for missions in the city, far more effective than the aggressive, masculine dogmatism he had only pretended to master.
In the classroom, he was perpetually tense, fearful of an unplanned question that might expose the superficiality of his own deep learning. He compensated by being meticulous about his appearance, his lecture notes, and the cleanliness of the chalkboard. He was the picture of the formidable, intelligent American scholar—an image that carried immense, unearned authority simply due to his racial and institutional background.
"The city is not conquered by dogma," he told his students, repeating the famous line that became the core of his reputation. But the internal thought was: I cannot conquer it by dogma, because I don't possess the intellectual firepower. But I can design a more beautiful, more nuanced path for those who do. He was advocating for a gentle, delicate approach precisely because it played to his strengths (sensitivity, aesthetic organization) and avoided his weaknesses (intellectual combat, extemporaneous theological depth).
Part IV: The Executive's Burden and the Delicate Touch (1986–1990)
The selection of Rogie as the Executive Director of Christian Meformed World Missions (CMWM) in 1986 was the ultimate affirmation of his performance. They had chosen the perfect embodiment of the strong, strategic, white male leader. He was now running the operation he had only theoretically written about.
The pressure was immense. The job demanded the relentless, decisive "macho" leadership he had been faking his entire career. He had to handle budgets, personnel crises, and political skirmishes at the CMC Synod—tasks that filled him with dread because they relied on brute-force confidence, not careful arrangement.
His office became his cage, but also his sanctuary. It was here that his effeminate persuasion became his secret coping mechanism. He spent hours perfecting the internal documents, ensuring that every financial report was visually flawless, using his aesthetic obsession to compensate for his uncertainty in high-stakes strategy.
His clothing became an armor. He didn't wear the fabrics because they were rugged; he wore them because they were soft, comforting, and perfectly tailored. One afternoon, while reviewing a contentious budget, the strain became too much. He stopped, carefully lifted a small, silk-lined drawer he kept hidden in his desk, and pulled out a rich, emerald-green silk pocket square. He did not use it. Instead, he simply ran the cool, smooth fabric between his thumb and index finger, finding immediate, quiet solace in its perfect texture.
That same evening, alone in his executive apartment, the need for release was overwhelming. He found one of Eddie's older, long, flowing dresses—something with a floral pattern and a soft, full skirt. The ritual was quick and desperate: the moment the door was locked, the harsh tweed was dropped, and the cool fabric of the dress was a silent, intoxicating embrace. In that hidden space, he wasn't the Executive Director; he was simply Rogie, the gentle soul who loved the shape and flow of beautiful things. The vulnerability of the act was his only escape from the terror of his imposed authority.
A late-working colleague, peering in, saw the intense, focused look on the director's face the next day. "Tough decision, Dr. Greenwoy?"
Rogie instantly slid the silk back and closed the drawer. He looked up, his face set in the familiar expression of unwavering control. "Just ensuring the aesthetic balance of the budget proposal, Pastor. Details matter," he said, deploying the lie of the meticulous scholar, the white male authority figure whose attention to detail was proof of his comprehensive intellectual grasp, rather than a necessary retreat for his sensitive, overwhelmed soul.
Part V: The Weight of Unfulfilled Expectations (1990–2016)
Rogie's return to Calvin Theological Seminary in 1990 was not a liberation, but a soft landing—a failure disguised as an academic retreat. He had not truly triumphed in the executive role; he had merely survived, retiring earlier than expected due to "health concerns" (a euphemism for the burnout from the incessant performance).
Back in the classroom, the tension did not lift. He had traded the pressure of executive management for the pressure of professorial legacy. His students, now exposed to more diverse and genuinely brilliant global thinkers, began to see the thinness in his arguments. He relied heavily on his well-organized notes from the 1970s, unable to keep pace with the swift currents of modern missiology.
The field he had helped define now evolved beyond his ability to synthesize and control it. His former students began publishing critiques of his work, respectfully but firmly pointing out where his framework, though beautifully organized, lacked genuine theological depth or future-oriented insight. He became a respected, but increasingly irrelevant, figure—the emeritus scholar whose books were consulted for history, not for future strategy.
The final years were marked by a quiet, devastating loneliness. Eddie, now keenly aware of the performance that had defined their marriage, withdrew into her own intellectual pursuits, leaving Rogie alone with his meticulously ordered home and his fading reputation. He was still the master of aesthetics, but the beauty he created felt hollow, a monument to a life spent performing an identity he neither possessed nor desired.
He died in 2016, a man whose obituary praised his "organizational brilliance" and "strategic vision." But the church he had served and the field he had shaped moved on quickly, viewing him as a product of a bygone era. Rogie Greenwoy passed away having failed to fulfill the weighty intellectual expectations of his father, his community, and the executive office. Worse, he died in quiet disgrace, never having fully owned the genuine, gentle talents of his effeminate persuasion. He had been a master performer, but the applause had ended, and the spotlight had revealed the empty stage of his own unlived life. The only truth he truly embraced was the soft feel of silk in his final, private moments.
A random Bible verse for you from the King James Version:
And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more. (Isaiah 2:4)
Would you like to explore how Rogie's inability to truly connect emotionally with others because of his secret feminine bent contributed to his feeling of living an unfulfilling life, believing he had failed not only his calling but his own lineage?
Wednesday, November 12, 2025
🙏✝️"Deadly Islamabad bombing reroutes Gospel work in Pakistan -" Mission Network News
Saturday, November 8, 2025
The missionary's intense period of travel and reflection is paused for a crucial "story time"—an elaboration of a significant past event. I will integrate this narrative into the flowing report, ensuring the account is clear and respects the requested pseudonyms.
📖 The Missionary's Story: The Magazine, The Mailbox, and The Miscarriage of Justice
The missionary took a necessary pause in the travel log on Thursday, September 16th, 2021, to record a story of a difficult family event that left lasting, negative implications, emphasizing the importance of truth and reputation.
The Incident in Jackson Hole (Circa 1990s)
During a summer stay at the PG's House in Jackson Hole, the missionary was asked by Aunt Mary to pick up the mail from the Post Office Box, as delivery was not made to the house. Among the collected items was, embarrassingly, a "girlie magazine" addressed to Cousin Tom.
Caption: A Spiritual Stewardship
The missionary, reflecting on personal Christian values—specifically the need to "avoid sins of the flesh"—took it upon Himself to hide the magazine from Tom, operating under the assumption that Tom might not notice or remember its expected arrival.
However, the assumed secret was quickly shattered. Later that same afternoon, the missionary heard a heated argument downstairs involving Cousin Tom, the special needs cousin Arnold, and Aunt Mary, all focused on the missing magazine. The missionary was the only one who had picked up the mail, making His involvement clear.
The central, troubling question for the missionary was, "WHY would they know it's coming that exact day, that's the question."
The missionary retrieved the magazine, which had not yet been discarded, and presented it. The missionary recalled that no explanation was given, and no preaching was done ("although I probably should have"). The missionary simply handed it over and walked away, and the immediate confrontation ended.
The False Narrative and Lasting Harm
The true harm from the incident arose from gossip. The missionary infers that Arnold (or perhaps Aunt Mary), whom the missionary felt "has always really hated me," began gossiping to the Beatrice & Lonny family (Uncle Warnock's brother and sister-in-law).
Caption: The Poison of Gossip
The core lie was a false narration implying that the missionary had taken the magazine for "His own self-gratification" rather than the true, Christian-motivated reason for taking it away to prevent sin. The missionary noted that this was impossible, as "By that time in life I was long past any kind of adolescent behavior such that kind implied by this incident."
The missionary was "never given a chance to explain," and the impact on reputation was immediate and severe. Beatrice's opinion of the missionary "dropped precipitously," to the point where "She wouldn't even talk to me."
The Missionary's Conclusion: A Setup?
The evidence—that the family knew the magazine was arriving that exact day and noticed its specific absence—led the missionary to a strong inference:
Blockquote:
"The fact that they knew the magazine was coming that day & noticed it missing actually led me to believe that this was a setup to see if I would take it so they could actually create a false narration that I had taken it for my own self-gratification even though that was NOT the truth. That was the only time Aunt Mary ever asked me to pick up the mail for them as well, before or after. So I just wanted to lay that out there and let people decide for themselves."
Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. - Leviticus 19:16 (King James Version).
Modern-Day Example of Talebearing:
This verse condemns gossip and the spread of damaging stories, or talebearing, among the people of God.
The modern-day example is the devastating effect of the false narrative spread by the gossip after the magazine incident. The missionary's Christian-motivated act of stewardship was twisted into a claim of personal vice, permanently damaging the missionary's reputation with Beatrice. This illustrates how talebearing, even if subtly done or falsely implied, stands against the "blood of thy neighbour" by attacking their good name and virtue, causing emotional and relational harm, just as it did decades ago in the family setting.
Sunday, November 2, 2025
"Christian Missionaries Attacked in Jammu, India -"
"God's protection in the storm "- Mission Cry Delivers ✝️🙏🕊️📖
"Grace at work: how Muslims welcomed a Christian center in Lebanon -"
Tuesday, October 28, 2025
Sunday, October 26, 2025
"Kidnapping of missionary underscores insurgency in the Sahel region - "
"How to pray for India’s Christians -" Mission Network News
✝️📖"Mission Cry distributes Bibles through Cuba, despite persecution and rising crime - *"
Friday, October 24, 2025
Prayers 🙏 for "Who Is Kevin Rideout? American Missionary And Pilot Kidnapped In Niger's Niamey | US News - Times Now
Wednesday, October 22, 2025
"Supreme Court takes up scheme by schools, towns to lock Christian speech in a box * "
Friday, October 17, 2025
Monday, October 13, 2025
Understanding 1 John 3.9:Whosoever is born of God does not commit sin...
Friday, October 3, 2025
"Gospel reaches Iranian homes through satellite TV – find out how! - "
✝️👍📻 "Voice of the Martyrs Korea to add fifth daily broadcast to North Korea - " News
Thursday, October 2, 2025
"Three open" prayers: a key to effective evangelism - "
Wednesday, October 1, 2025
"Hope amid collapse: Medical outreach brings relief to Sudanese refugees -" Mission Network News
"From groceries to the Gospel, Belarus pastors connect with needy families"
✝️🙏"Terrorists encountering Christ behind bars "- Mission Network News
"From inmates to chaplains: How discipleship is transforming Nigeria’s prisons"
"Where will I sleep tonight? Iranian Christians flee persecution in endless survival journey "- Mission Network
🙏✝️🌍 India "New anti-conversion laws intensify pressure on Christians "- Mission Network News
Please join me in prayer for our Bible translators ✝️🙏📖 🌍 - Mission Network News
Tuesday, September 16, 2025
"Miracles are scattered throughout Syria's unrest - " News
Friday, September 5, 2025
Prayer for my missionary vehicle 🚗✝️🙏 9.5.25
Tuesday, September 2, 2025
"Three open" prayers: a key to effective evangelism - " Mission Network News
About - International Day for the Unreached
Saturday, August 23, 2025
Wednesday, August 20, 2025
🙏♥️✝️"New leaders and new aid for Haiti, but old problems remain -" Mission Network News
Friday, August 8, 2025
India: "Bible shipment to arrive in disaster aftermath - " Mission
"Under the radar: A risky outreach to get the Gospel to kids"
Wednesday, August 6, 2025
photos: Summer Mission Trip 2025 (June-July), part 1a & 1b
Wednesday, July 23, 2025
"illumiNations is a significant, collaborative alliance of leading Bible translation organizations and resource partners. Its overarching mission is to eradicate "Bible poverty"
illumiNations partners with major Bible translation groups: American Bible Society, Biblica, Deaf Bible Society, Lutheran Bible Translators, Pioneer Bible Translators, Seed Company, SIL International, The Word for the World, United Bible Societies, and Wycliffe Bible Translators USA..."