Africa was once called the "dark continent" - this is exactly what it was to the outside world less than 150 years ago. It took the relentless efforts and commitment of David Livingstone to make Africa become a land open not only to civilization but to the Gospel of Jesus Christ.

In her book First To Cross Africa With The Gospel, Mrs. J.H. Worchester writes this about David Livingstone: "as a missionary explorer, he stood alone, traveling 29,000 miles in Africa, adding to the known portion of the globe about a million square miles, discovering lakes N'gami, Shirwa, Nyassa, Morero and Bangweolo, the upper Zambesi and many other rivers, and the wonderful Victoria Falls. He was also the first European to traverse the entire length of Lake Tanganyika, and to travel over the vast watershed near Lake Bangweolo, and through no fault of his own, he only just missed the information that would have set at rest his conjectures as to the Nile's sources."

Livingstone was born on March 13, 1813, in Blantyre, Scotland, where he spent the first twenty-three years of his life. His parents, devout Christians, played an important role in his life by introducing him to the subject of missions.

As a young man, he worked in a local mill, but refused any thought of this becoming his destiny. By the time he turned twenty-one, Livingstone had accepted Christ and made up his mind to become a medical missionary.

He heard of Robert Moffat, a missionary to South Africa, tell of the work going on in Kuruman. Within eighteen months, he saved enough money to continue his education. After completing medical school, he accepted a position with the London Missionary Society in South Africa. And on December 8, 1840, he set sail for Kuruman.

However, upon his arrival he was disappointed by the small population of Africans living in the region. He was determined to reach a larger population. A year later, he was granted permission to move 700 miles into the African interior to establish another missionary station. Livingstone wasted no time setting things up at Mabotsa.

In 1845, he returned to Kuruman where he met and married Robert Moffat's daughter, Mary. Their marriage lasted eighteen years and witnessed the birth of four children.

Livingstone often took his family with him while crossing the African wilderness. Still, there were many times when they could not be together. The longest period of separation was for three years between November of 1853 and May 1856. Livingstone completed one of the most amazing journeys ever undertaken—a coast to coast venture that covered four thousand miles of unexplored land, most of which was located along the Zambezi River.

After an extended visit to England, Livingstone and his wife began their last journey together. It was during this adventure that Livingstone faced the severest trial of his life; Mary died in 1862 from complications related to African fever.

Sorrow and discouragement plagued Livingstone: "It was the first heavy stroke I have suffered, and quite takes away my strength. I wept over her, who well deserved many tears. I loved her when I married her, and the longer I lived with her I loved her the more."

After several failed attempts to set up mission stations in the interior and along the coast, Livingstone concluded God was leading him in another direction. No European had ever ventured into North Africa. This would be his next goal and his greatest accomplishment for future missionary work. The charts and maps he left us changed the way we view Africa.

"I am a missionary, heart and soul," wrote Livingstone. "God had an only Son, and He was a missionary and a physician. A poor, poor imitation of Him I am, or wish to be." In this service I hope to live; in it I wish to die." No other person has done more to further mission efforts than David Livingstone.

Marching inland in 1866, Livingstone reached Lake Nyasson on August 8 and began journeying north toward Lake Tanganyika. He wrote: "O Jesus, grant me resignation to Thy will, and entire reliance on Thy powerful hand . . . The cause is Thine. What an impulse will be given to the idea that Africa is not open if I perish now! . . ."

Livingstone was often weakened by bouts of African fever. Months rolled by and then years without the outside world knowing where he was. This is when a New York reporter, Henry Morton Stanley, accepted the challenge to "find Livingstone."

On November 10, 1871, Stanley's caravan, loaded with supplies, reached Ujiji, Africa. A thin, frail Livingstone stepped out to meet him as Stanley bowed, took off his hat, and spoke the now famous words, "Dr. Livingstone, I presume."

Livingstone was beloved and honoured by the world. Yet when Stanley found him, he was weak and undernourished. The two quickly began a friendship. After Livingstone's death, it was Stanley who diligently worked to see missionaries serving in the land his friend had opened.

Death came to David Livingstone on April 30, 1873, after a long illness. His African companions reported they found him kneeling beside his bed where he had said his last earthly prayer. His body, along with his belongings—papers and maps—was transported to Bagamoyo on the coast and then sent to England, where he is buried in Westminster Abbey.

Florence Nightingale said this upon hearing his death : "God has taken away the greatest man of his generation . . ."



James Hudson Taylor was born into a Christian home in England where zeal for Christ was the mainspring. Born in 1832, Taylor's parents had prayed: "Dear God, if You should give us a son, grant that he may work for You in China."

That prayer was answered in 1854. Taylor, having spent several years studying medicine and theology while learning invaluable lessons of dependence on God, travelled by ship to China to begin his work as Christ's ambassador.

He laboured for six years in Shanghai and Ningpo. He then returned to England where he worked on translating the New Testament into the Ningpo dialect and prayed for God to send missionaries into inland China. He formed the China Inland Mission in 1865 and returned to China where he laboured in Christ's vineyard for 40 years. At his death in 1905, there were 205 missionary stations with 849 missionaries and 125,000 Chinese Christians in the China Inland Mission.

After Taylor's return to China in 1865, he feverishly worked and preached, attempting to meet the many needs of the spiritually and physically impoverished residents.

However, his struggles were also spiritual. Taylor desperately desired to grow in holiness. But he also knew the frustration of aborted attempts of living the abundant life. He prayed. He fasted often. By the summer of 1869, his spiritual condition had reached the critical state.

"Every day, almost every hour, the consciousness of sin oppressed me. I knew that if only I could abide in Christ all would be well, but I could not. I began the day with prayer, determined not to take my mind off of Him for a moment; but pressure of duties, sometimes very trying, constant interruptions apt to be so wearing, often caused me to forget Him . . . Each day brought its register of sin and failure, of lack of power. To will was indeed present with me, but how to perform I found not."

But as Taylor sought the Lord, an answer came in the form of a letter from a friend, John McCarthy.

McCarthy wrote: "I seem to have got to the edge only, but of a sea which is boundless; to have sipped only but of that which fully satisfies. Christ literally all seems to me now the power, the only power for service; the only ground for unchanging joy . . . How then to have our faith increased? . . . Not a striving to have faith, or to increase our faith, but a looking off to the Faithful One seems all we need; a resting in the Loved One entirely, for time and for eternity."

As Taylor laid McCarthy's letter down, his spiritual eyes were opened and his heart was warmed by the reality of his oneness and identity with Christ. In a letter to his sister some days later, Taylor jubilantly declared his discovery of the "exchanged life."

"As I read [McCarthy's letter] I saw it all! 'If we believe not, he abideth faithful.' I looked to Jesus and saw (and when I saw, oh, how joy flowed!) that He had said, 'I will never leave you.' 'Ah, there is rest!' I thought. 'I have striven in vain to rest in Him. I'll strive no more. For has He not promised to abide with me—never to leave me, never to fail me? And, dearie, He never will! . . . .

The sweetest part . . . is the rest which full identification with Christ brings. I am no longer anxious about anything, as I realize this: for He, I know, is able to carry out His will, and His will is mine. It makes no matter where He places me, or how. That is rather for Him to consider than for me; for in the easiest positions He must give me His grace, and in the most difficult His grace is sufficient . . .

So, if God places me in great perplexity, must He not give me much guidance; in positions of great difficulty, much grace; in circumstances of great pressure and trial, much strength? No fear that His resources will be unequal to the emergency! And His resources are mine, for He is mine, and is with me and dwells in me. All this springs from the believer's oneness with Christ."


Like Taylor, we need to understand our identity in Christ. We are "in Christ" and Christ is "in us." Once we received Christ as our Saviour, we also receive Him as our very life. (Colossians 3:4) The Christian life is Jesus living His life through us by His indwelling Holy Spirit. It is not something we achieve but receive by the same faith we had at salvation. We do not have to strive to be victorious. We already are victorious in Christ. We have everything we need in Christ. Our sin is exchanged for His righteousness, our weakness for His strength, our inadequacy for His adequacy.


This is not a call to passivity or license but of sweet submission to Christ. Obedience is necessary—but it is a delight, not a duty.

Paul wrote the Galatians: "I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" [Galatians 2:20]



"Once we lose sight of God, we begin to be reckless. We cast off certain restraints from activities we know are wrong. We set prayer aside as well and cease having God’s vision in the little things of life. We simply begin to act on our own initiative. If we are eating only out of our own hand, and doing things solely on our own initiative without expecting God to come in, we are on a downward path. We have lost the vision. Is our attitude today an attitude that flows from our vision of God? Are we expecting God to do greater things than He has ever done before? Is there a freshness and vitality in our spiritual outlook?"

[Oswald Chambers]



Charles Haddon Spurgeon was born in 1834 in an area of Essex, England, with a long-standing heritage of Protestant resistance. Spurgeon's heroes were dauntless Protestants who were burned to death for their faith and daring Puritans, such as John Bunyan, who were jailed for their beliefs.

His conversion came in 1850 at age fifteen. On his way to a scheduled appointment, he was forced to take shelter from a snow storm in a small country church where God opened his heart to the salvation message.

Spurgeon explained:

"The preacher was reading from Isaiah 45:22. 'Look unto me and be ye saved, all the ends of the earth; for I am God, and there is none else.' There was nothing needed - by me, at any rate - except his text. Then, stopping, he pointed to where I was sitting under the gallery, and he said, 'That young man there looks very miserable'...and he shouted, 'Look! Look, young man! Look now!'

"I can never tell you how it was, but I no sooner saw whom I was to believe than I also understood what it was to believe...As the snow fell on my road home from the little house of prayer, I thought every snowflake talked with me and told of the pardon I had found, for I was white as the driven snow through the grace of God."

Spurgeon preached his first sermon in 1851. From the beginning of his ministry, his style and ability were noted far above average. His flamboyance in the pulpit earned him titles such as "the preaching boy wonder" and "the prince of preachers." He later established a pastor's college that is still in operation today in South Norwood, England.

As a compelling speaker, Spurgeon said he had but one solitary purpose: "I take my text and make a bee-line to the cross." A single burning desire filled his heart - to see people come to Jesus Christ by faith. "Saving faith is an immediate relation to Christ, accepting, receiving, resting upon Him alone, for justification, sanctification, and eternal life by virtue of God's grace," Spurgeon explained.

Devoted to the Scriptures, to disciplined prayer, and to godly living, Spurgeon exemplified Christian commitment when he stood in the pulpit. This itself gave power to his preaching.

However, there was a weaker side to Spurgeon - his health. One scholar wrote: "Perhaps it is correct to say that as a preacher, Spurgeon had everything - except good health. He suffered constantly from various ailments and fell into serious depression at times. He had rheumatic gout that eventually took his life at the age of fifty-seven."

Through deep physical trials, Charles Spurgeon learned a lesson concerning his Christian commitment that few dare to engage.

His sermon The Christian's Heaviness and Rejoicing was written as a result of his physical suffering. In it he says: "My spirits were sunken so low that I could weep by the hour like a child, and yet I knew not what I wept for." He was convinced that there were times in each of our lives when heaviness of heart was needed. "Despondency is not a virtue; I believe it is a vice. I am heartily ashamed of myself for falling into it, but I am sure there is no remedy for it like a holy faith in God."

Suffering equips us to be used by God. It burns away the selfish side of us that often demands attention and position. God calls each of us to a firm commitment to Jesus Christ through faith. When we do, the frustrations, the fears, the pain, the times of resentment, and feelings of isolation lose their power; and Christ can truly be Lord of all. We, like Spurgeon, enter a far deeper depth of spiritual maturity than we ever imagined possible.


Spurgeon said: "I would go to the deeps a hundred times to cheer a downcast spirit. It is good for me to have been afflicted, that I might know how to speak a word in season to one that is weary."

In extreme pain and what turned out to be his last sermon on June 7, 1891, Charles Spurgeon told those gathered: "He [Jesus Christ] is the most magnanimous of captains. There never was His like among the choicest of princes. He is always to be found in the thickest part of the battle. When the wind blows cold He always takes the bleak side of the hill. The heaviest end of the cross lies ever on His shoulders.

"If He bids us carry a burden, He carries it also. If there is anything that is gracious, generous, kind, and tender, yea lavish and superabundant in love, you always find it in Him.

"These forty years and more have I served Him, blessed be His name! I have had nothing but love from Him. I would be glad to continue yet another forty years in the same dear service here below if so it pleased Him. His service is life, peace, joy. Oh, that you would enter on it at once! God help you to enlist under the banner of Jesus even this day! Amen."



Born in Belfast, Ireland in 1898, Clive Staples Lewis was one of two sons of Albert and Flora Lewis. His mother died when he was ten. His father, feeling the weight of her death, placed Lewis in a boarding school where he joined his older brother, Warren. Both boys endured horrendous conditions at the school where the headmaster was prone to fits of rage. Lewis writes, "If the school had not died, and if I had been left there two years more, it would probably have sealed my fate as a scholar for good." Ironically, it was there he began to pray and read his Bible. After the school closed, Lewis entered Malvern Cherbourg School in England and later Malvern College. Once again the negative effects of Malvern were great. And after asking to be removed from the school, Lewis was placed under the instructional care of W. T. Kirkpatrick, whom Lewis called "a hard satirical atheist."

Kirkpatrick saw strong potential in Lewis and informed Albert Lewis that his son could be a writer or a scholar. Realizing Kirkpatrick's assessment was true, Lewis applied for and received a scholarship to University College, the oldest of the Oxford colleges.

Memories from Lewis's childhood reveal a deep desire for joy. As a child he imagined places where joy existed freely and eternally. As an adult he read the romantic poets, Plato, and Norse Germanic mythologies in hopes of finding a sense of lasting joy. "I doubt whether anyone who has tasted [joy] would ever, if both were in his power, exchange it for all the pleasures in the world," wrote Lewis.

In 1917 he enlisted in the service but was allowed to remain at Oxford until he was commissioned as a second lieutenant and assigned to frontline action. After being wounded and discharged, Lewis resumed his studies where he graduated at the top of his class. With no philosophy teaching posts available, Lewis entered a fourth year at Oxford College where he met a Christian student named Nevill Coghill, a man whose perspective helped to change the way Lewis viewed life.

Of Coghill, Lewis said, "[He was] clearly the most intelligent and best informed man in the class. . . . These disturbing factors (Christianity) in Coghill ranged themselves with a wider disturbance which was now threatening my whole earlier outlook. All the books were beginning to turn against me."

Lewis began reading the works of Christian authors. He particularly admired George Macdonald, a Scottish Christian writer. In his writings, Lewis found a quality of holiness he had not seen before. The works of John Milton, especially Paradise Lost, intrigued him as did the close friendship he shared with J. R. R. Tolkien who wrote The Lord Of The Rings.

In 1925, Lewis received an English fellowship at Magdalen College at Oxford. Lewis's classes were filled to capacity, so much so that a larger lecture hall had to be found. Meanwhile, his search for God accelerated. In a letter to a close friend, Lewis spoke of "a long satisfying talk" with two Christian friends in which he stated, "I learned a lot." He had moved from Idealism, no idea of a personal God, to Pantheism, an impersonal God in everything, and then to Theism, the existence of God.

"In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed . . . . The hardness of God is kinder than the softness of men, and His compulsion is our liberation." Lewis's final step to Christianity came when he accepted the incarnation of Jesus Christ as fact. "I was now approaching the source from which those arrows of Joy had been shot at me ever since childhood. . . . No slightest hint was vouchsafed me that there ever had been or ever would be any connection between God and Joy. If anything, it was the reverse. I had hoped that the heart of reality might be of such a kind that we can best symbolize it as a place; instead, I found it to be a Person." Eternal joy was at last a reality for C. S. Lewis.



At the age of fifteen, Catherine Marshall felt God leading her to submit her life and human desires to Him. In Meeting God At Every Turn, she writes: "Two dreams were planted inside of me: to go to Agnes Scott College [in Atlanta] and to get ready for the wonderful man who would come from far away to marry me.

"Already I had been accepted at Agnes Scott. Even though I had saved some money...we were still hundreds of dollars short of what was needed." By graduation from high school, the Depression had devastated the economy and the effects were reflected in her father's salary as a pastor of a small church.

One evening her mother found her lying across her bed sobbing. "She sat down beside me [and said], 'You and I are going to deal with this right now . . . I know it's right for you to go to college. Every problem has a solution. Let's ask God to tell us how to bring this dream to reality.'

"A sob deep in my throat made me pause. I knew what I now had to do. 'And Lord [I prayed], I turn this dream over to You. I give it up. It's in Your hands. You decide.'"

This first moment of youthful honesty set the tone for her entire life. "I was learning that the price of a relationship with [God] is a dropping of all our masks and pretense. We must come to Him with stark honesty 'as we are'—or not at all. My honesty brought me relief; it washed away the guilt, it strengthened my faith."

Catherine went to Agnes Scott. And it was there she met and eventually married Peter Marshall, who later became chaplain for the U.S. Senate.

Though meetings between the two were brief in the beginning, Catherine sensed she was falling in love with the Scottish pastor. However, Peter's speaking schedule coupled with the duties of the pastorate left little time for dating.

Once again, God was pressing her to lay aside any personal desires. Only after giving the outcome of the relationship to Him in prayer did the love between them grow. And at the end of her senior year, Peter asked her to marry him.

She wrote, "For three years I had been hopelessly in love with Peter Marshall and now had come the biggest moment in my life - a proposal from the man of my dreams. And I hesitated. Why? At that moment I became aware in a new way of how God operates in human lives, and in that moment of awareness, I did a lot of growing up. Almost from our first meeting I had a strange sense of a God-given destiny about Peter. That made it of prime importance to be certain that I was meant to be a part of that destiny. I learned that because God loves us so much, He often guides us by planting His own lovely dream in the barren soil of a human heart. When the dream has matured, and the time for its fulfillment is ripe, to our astonishment and delight, we find that God's will has become our will, and our will, God's."

On November 4, 1936, Catherine and Peter were married.

She was only twenty-three when she and Peter moved to Washington D.C., where he became pastor of the New York Avenue Presbyterian Church. In January 1940, Peter Jon, their only son, was born. By then her husband's reputation as a deeply committed man of God was growing. Congressmen, senators, and people from all walks of life attended the worship services.

At the peak of their ministry, Catherine was diagnosed with tuberculosis. The only treatment at the time was total rest. Doctors assured her she would be well in three or four months, but two years later her situation remained unchanged.

She fought feelings of depression as she watched her son and husband living a life separate from the one she was forced to maintain. Her journal became a spiritual solace where she recorded her talks with God and the hope He faithfully provided.

One night while staying at her parent's house, she was awakened with a sense of God's closeness. "I knew that Jesus was smiling at me tenderly, lovingly . . . His attitude seemed to say, 'Relax! There's not a thing wrong here that I can't take care of. The unforgettable truth of David's Psalm 23 came alive in my experience. This [was] a period of equipping—of spiritual preparation—for a tumultuous life of changes, of great, high moments to follow and plunging low points."

X-rays taken a short time later revealed a marked improvement. Within six months, the doctors pronounced her completely well.

"From the vantage point of the years, I can see now that my being forced to lie down in the green pastures beside very still waters indeed - the isolation of our bedroom - was a time of training. Day by day God was the teacher and I, the pupil. I would need Him every day for the rest of my life and more, throughout eternity."

A short time later when news of Peter's sudden death came, God provided the hope she needed. "'Surely, goodness and mercy shall follow you all the days of your life,' was His personal pledge to me and to a son who would now sorely miss his father."

Realizing she now had a much greater responsibility and purpose, Catherine went on to become a noted Christian author and speaker. A Man Called Peter, her husband's biography, is one of her best known books. Until her death, Catherine Marshall remained a vibrant witness of God's unending grace.



There are probably many reasons why the history of missions in Tibet has been so unsuccessful.

One is because of the extreme climate and landscape of Tibet. For a long time there was no way to get into Tibet but by foot, through 17,000 foot mountain passes with snow, frigid weather, desolate landscape, and unwelcoming Tibetan guards. This is not climate that most people could survive in.

Another reason is that the Tibetans were so set against allowing foreigners into their country. If missionaries would get in, the Tibetans would drive them right back out.

Probably the strongest factor is the spiritual darkness that has such a stronghold on the land. "The Roof of the World" seems to be shrouded in a thick darkness that does not allow the light to shine. The Tibetan people are totally immersed in Tantric Buddhism that permeates all areas of life. If they are going on a trip, the Lama must visit and determine what dates are the safest to travel. If someone is sick, the Lama comes to chant over that person. Oracles are consulted to see what will come in the future.

This Buddhism is also mixed with the ancient animistic beliefs of the people. Tibetans have always been very spiritual, superstitious, and involved in spirit worship and magic.

An article of the OMF website says this about the Tibetans' resistance to the Gospel.
One key reason must be that the Tibetan world-view and pattern of thought is steeped in Lama Buddhism, which is opposed to the Biblical Gospel. Christian spiritual vocabulary is largely meaningless to the Tibetan. For instance, if you try to share with him the necessity of "being born again" he will automatically transpose the idea to mean re-incarnation. Tibetan religion revolves around the making of merit -- the antithesis of the Gospel of grace.

The tool for the future of missions in Tibet must be prayer. There is no way these people will turn from their spirit-strongholds and fully embrace Christ by any amount of human effort. It will only be by the grace of God and the power of the Holy Spirit that God's light will break through the darkness and free Tibetans from their enslavement to the gods of Buddhism.

This is probably the reason for the more recent success of mission in Tibet. There are many people praying for this people group. God is also calling more missionaries to this place that is most literally "the ends of the earth". This growing group of missionaries is easier able to access Tibet as well.

Since Tibet has come under control of Communist China, it has also become more open to foreigners, although it is still tough to get in for a very long period of time.
Many tourists are travelling to Tibet now by a plane to Lhasa. The rest of the roads in Tibet are still pretty primitive.

As over half of Tibetans live outside of Tibet, missionaries are able to work with these people in safer environments. If these Tibetans receive Christ, they may be able to take the Gospel back into Tibet. And as the Chinese church is rapidly growing, Chinese Christians are also taking the Gospel west to Tibet.

Although there is a 700-year history of missions in Tibet and only a handful of believers, the harvest is ripe. The Tibetan church is growing and so is the missions force to reach them. There is a need of prayer for God to free the Tibetans from their darkness, to reveal himself to them, and to give understanding of something that is so radically different from their understanding of the spirit world and afterlife. The prayer would be for an outcome like what the prophet Isaiah talks about in chp 25, verses 6-8:





Holy Spirit
continue to inspire so that my passion would not tire
The preaching of the cross
- the Gospel, the Word -
which in no way is absurd but is the power of God
Who came to seek and save the lost
My Lord I count the cost
to preach and to teach
the nations under satan's hold -
Those outside Your fold for whom Your blood flowed.....

Reconciliation, the plan of the Lord
Justification for the ungodly is what the Father has stored up
Through the Lamb who died and rose
How can we compose ourselves with such truth?
Oh the unsearchable riches
the reality of the cross
the remission of our dross....

Sometimes redemption and the freedom from sin
Makes me want to jump right out of my skin
Oh tie me down lest I float away....

A passion for the Lamb is what I pray
The blood, the favour
The Redeemer who bore the sin
At times makes my spirit soar....

May the Gospel be our passion
The Word our fuel
and the Spirit the power
in this harvest hour.....







The "Back To Jerusalem" movement started by a group of Chinese underground church leaders is a God-given vision to His church in China. It is part of the Great Commission and it is about the last fulfillment of the Great Commission, to bring the gospel to the ends of the earth.

When God started to communicate the Great Commission with His church in China in the 1940's, He also gave them a geographical direction. From the very beginning, it was very clear that from the Great Wall of China to the Eastern Gate of Jerusalem, on this ancient road known as the Silk Road, every nation and people group needed to hear that Jesus loves them and is their Saviour.

Starting from China and travelling west, the vision is to fill every village and every city, every town, every country with the gospel of Jesus Christ. To the group, God has called them to be ambassadors for the Kingdom of God. They are not expanding anything of their own; they just want to expand the Kingdom of God, as in the promise by God that the whole world will be filled with His glory and presence. (Habakkuk 2:14)

Most of the first generation of "Back to Jerusalem" missionaries with this vision died during imprisonment. Some survived, but many were sentenced to tens of years of prison as they were caught by authorities in the late 1940's. But the God-given vision is always greater to these missionaries than their lives. So the vision survived even when the carriers of the first generation passed away.

Wherever the missionaries were, they considered it their "Jerusalem". They start in the place where they are and they make sure that there is nobody living around them who has not yet heard and had the chance to receive Jesus Christ before moving on. The church in China is already marching towards the west. These missionaries are present in several countries already.

So the "Back to Jerusalem" vision is nothing more than the fulfillment of the Great Commission. It belongs not only to the church in China - it belongs to the church in America, Europe, and around the world. All should bring the gospel of Jesus Christ, with its power, to those who have not yet heard.

searching to do something more meaningful with my life

desiring god
after the storm antique religion biblical foundations historia ecclesiastica esv blog stand to reason between two worlds

visitors