William Farel (1489 – 1565)

William Farel (1489 – 1565) was a man of action who gave his whole life to spreading the Gospel of Christ. Farel was one of the most important leaders of the French Reformation from its beginnings.

While studying under Professor Jacques Lefevre at Sorbonne University in Paris, Farel came to faith in Christ. Professor Lefevre had published a Latin translation of, and commentary on, The Epistles of St. Paul. As he taught that it is God who saves by grace alone, Farel said his eyes were opened and his heart believed.

When Luther’s Reformation writings came to France, Farel was one of the most prominent leaders in the French Reformed movement. When persecution forced him to flee from France in 1523, he became the leader of a group of evangelists, who preached in French speaking Switzerland.

Farel’s energetic efforts were central in opposing Catholicism and promoting the Protestant Reformation in Basle, Bern, Lausanne and Geneva. Everywhere he proclaimed the supremacy of the Scriptures and the need to return to a purified faith, which was based on the Bible alone. Farel’s powerful preaching was described as full of fire and fury. The pope was antichrist. The Mass idolatry. His sermons were canon blasts. His oratory gripped whole cities. Farel was called “The scourge of the priests.”

Several priests attempted to assassinate Farel. After one attempt on his life failed, Farel whirled around and declared to the priest who had fired the bullet: “I am not afraid of your shots!”

With great skill in debating and evangelistic zeal, Farel succeeded in winning most of French speaking Switzerland to the Protestant Faith.

Many new churches were established and organised under his energetic leadership.

Although more of an orator than a writer, and a man of action rather than a theologian, Farel did provide the newly created churches with discipleship books in French. In his “Summary” Farel showed how Christian doctrine should be practically applied to everyday life, and he drew up the first liturgy for French speaking Reformed churches.

Farel crossed the Alps to participated in a Synod of the Waldensians. He recruited these believers to the Reformation movement, and convinced them to have the Scriptures translated and printed. This was the first French translation of the Holy Scriptures and was published in 1535.

After winning Neuchatel to the Reformation, he introduced the book publisher, Pierre de Vingle, to Neuchatel who, just between 1533 and 1535, published 20 Protestant books, which spread the Faith far and wide.

Farel was a man of deep devotion, personal piety and with a very practical faith. He taught that true Christianity functions through charity (love).

Farel’s practice was to go into the market places of Catholic towns and preach the Gospel. When attempts were made to arrest him, he challenged the local priests, or bishop, to a public debate. Inevitably, Farel won these debates. He then would appeal directly to the masses to vote on whether they were in favour of converting to the Protestant Faith, or whether they wanted to remain with Roman superstitions.

On such mission trips, Farel’s confrontational style and tactics provoked violent reactions. In one town, the bishop tried to have him drowned in the fountain! On occasion, Farel resorted to his fists to eject the papists and seize their pulpits. It is significant that in the Reformation Wall monument, in Geneva, Farel is the only one of the Reformers depicted with a Bible in his left hand (not his right) and his right hand is in a fist.

Farel was ridiculed, beaten, shot at and abused, but he never gave up.

In the summer of 1535, Farel seized the church of La Madeleine and the Cathedral of St. Peter (in Geneva). Farel declared: “I have been baptized in the Name of the Father, the Son and the Holy Ghost…I go about preaching Christ why He died for our sins and rose again for our justification. Whoever believers in Him will be saved; unbelievers will be lost. I am bound to preach to all who will hear. I am ready to dispute with you…”

In response to his vehement sermon against idolatry, there was a wave of destroying superstitious religious images, statues and idols throughout Geneva. Altars were demolished, the mass was abolished, and images were removed from churches.

On 21 May 1536, a General Assembly of the citizens of Geneva voted in favour of the Reformation and made the Protestant Faith the official religion of the city.

With Geneva in revolt against the Duke of Savoy and its bishop, waves of political and religious turmoil swept the city and emotions were high. Surrounded by mountains in the control of Catholic France and the Duke of Savoy, the Reformation in Geneva was very vulnerable. Farel knew his limitations, and he prayed for a man who would be capable of discipling this distracted and debauched city.

It was at this decisive point that 27 year old, French Reformer, John Calvin was forced by a local war to detour through Geneva. He only expected to be in the city for one night. But Farel heard of this famous scholar and author of “The Institutes” and he rushed over to recruit him.

But Calvin was not interested. The more Farel explained his plans and described the situation in Geneva, the less Calvin felt inclined to stay. He realized that to accept Farel’s challenge would involve him in controversies and conflict, and his timid nature shrank from such un-scholarly activities. Calvin’s mind was set on studying in Strasborg, bur Farel insisted that he stay in Geneva. Others observing this escalating argument could not have appreciated what a dramatic impact the result of this contest of wills would have on world history.

When, at last, Calvin pleaded his inexperience, general unsuitability for the pastorate, and his need for further study, Farel rose from his chair, and stretched himself out to his full height. As his long beard swept his chest, Farel directed his piercing eyes and burrowing into the young man seated before him. He thundered: “May God curse your studies if now, in her time of need, you refuse to lend your aid to His Church.”

Calvin was visibly shaken, and, as he said later, he was struck with terror. In Farel’s voice of thunder, Calvin had heard the call of God. There and then he yielded and consented to stay in Geneva.

Just as Barnabas was used to mobilise Saul for ministry, so Farel recruited Calvin.
Farel probably was Calvin’s closest friend through the years. They endured much together, including being expelled from Geneva in 1538. Again it was the persuasions of Farel that convinced Calvin to accept Geneva’s requests for him to return in 1541.

For the last 27 years of his life, Farel pastored the church in Neuchatel, one of the first towns that he had won to Christ. Farel’s dynamic faith, missionary vision and evangelistic campaigns had in large measure been used of God to win much of French speaking Switzerland to Christ. And it was he who ensured that Calvin became the pastor, educator and Reformer of Geneva.

Romans 15:19 – 20
In mighty signs and wonders, by the power of the Spirit of God…I have fully preached the Gospel of Christ. And so I have made it my aim to preach the Gospel, not where Christ was named, lest I should build on another man’s foundation.

Anthony Norris Groves (1795-1853)

Anthony Norris Groves (1795-1853), “the father of faith missions,” deeply influenced the founders of the China Inland Mission, the North Africa Mission, and particularly his own brother-in-law, George Muller.

Anthony was the only son in a family of six. His mother was gentle and talented. His father was an aggressive businessman, who lost much of his wealth in ill-advised ventures. The Groves were staunch Anglicans, attending the gloomy old grime-stained Anglican Church at Fulham in London. Coupled with the stern disciplines of a religious upbringing, the traits of the parents surfaced in Anthony. Like his father, he was both generous and adventurous, with a quiet determination which would not shake loose from a goal. He also displayed the serenity of his mother. Henry Craik was a tutor to Anthony’s children before they left for Baghdad. Young Craik was a bit awed by Groves’ example of “generosity, heavenly-mindedness, great talent, persuasive eloquence, gentleness, humility, and learning.”

Groves was awakened in soul at age 13 or 14, and vowed to overcome his shortcomings and ease his conscience by doing protestant penance as a missionary in India. Thereafter, whenever spiritual disquiet recurred, he renewed his vow to be a missionary. At the age of 19, to atone for his sins, he offered himself to the Church Missionary Society. Then he met the Paget sisters, and through the witness of Miss Bessie Paget (who would later work closely with R. C. Chapman) Anthony came to Christ. His conversion–while it cleared the fog about sin and salvation–did not weaken but instead gave reason to his resolve.

Following training in chemistry, surgery and dentistry, young Groves had begun a career as a dentist in Plymouth on his nineteenth birthday. Two years later, he married Mary Bethia Thompson. As they prospered, as a matter of principle, the young couple purposed to give a tenth of their income to the Lord for the needy. The proportion then increased to a fourth of their income, but the more they gave, the more they prospered. Ultimately they carved their standard of living to bare essentials and gave away the balance. As a dentist, he was earning 1,500 pounds a year (a considerable fortune).

At first, Mary was as opposed to Anthony’s missionary ambition as he was for it. Whenever he raised the topic she wept. He waited ten years before Mary was not only agreeable but enthusiastic about them going, at which time they offered themselves to the Missionary Society. They were accepted–but it was for Baghdad instead of India. He turned his dental practice over to a young relative–to whom he later gave it–and began studies for a theological degree at Dublin, as a prerequisite to ordination in the Anglican Church. At this time, he began questioning the need for a university degree for a prospective missionary. Then, in the summer of 1827, by a strange coincidence, his house was broken into and money set aside for schooling was stolen (although other money was left untouched). The Groves took this as a token of the Lord’s guidance and dropped the course.

Next came doubts about ordination to preach. When he informed the mission that he was prepared to go to the field as a layman instead of as an ordained minister, they said he would not be able to celebrate the Lord’s Supper! That was enough to sever their commitment to the C.M.S. They prepared to go at their own expense.

At this time Anthony gathered with believers in Dublin and broke bread after the New Testament pattern. Groves was a precursor to multitudes who set sail without the aid of ecclesiastical machinery. At the same time he shed the control of missionary organizations (which meant no salaries or pledges of any financial support from men). In a small sailing yacht, on June 12, 1829, Anthony, Mary, sons Henry (age 10) and Frank, (age 9), and seven co-laborers set sail for St. Petersburg, Russia.

The stormy voyage would be prophetic of the rest of the journey. In Russia they traveled through rugged landscape in springless carriages crammed with bodies and baggage. Attacks by mosquitoes, drenched in torrents, endangered by gangs, strange food, bad food, no food and failed horses combined to discourage.

But Anthony was resilient. At their destination, he gave thanks for every survivor of that journey of four months and 1,400 miles. Their account reads like a paraphrase of 2 Corinthians 11.

In the first year in Baghdad, Anthony wrote, “I never had a very strong expectation that what we were to do was manifestly very great, but that we shall answer a purpose in God’s plan I have no doubt.”

He started to study Arabic, opened a boys’ school and, to establish contacts, gave free dental and optical treatment (including cataract operations). Baghdad’s suffocating heat was dreadful The citizens appeared to be warlike, thieving, and bigoted.

Then came the plague in April of 1830, which, during its peak, carried off a thousand victims a day. “Fifty unburied corpses might be seen during a walk of 500 yards, and the wails of naked and starving children who roamed the streets were heartbreaking.” At the height of the plague the river flooded, collapsing about 5,000 houses and crushing some of the inhabitants.

Most horrific was the death of Groves’ devoted wife, Mary. Entire families had perished in the districts around the missionaries’ home. Still the plague had not invaded their home. But as the clouds seemed to be receding, Anthony made this entry in his diary: “The Lord has this day manifested that the disease of my dear wife is the plague, and of a very dangerous type, so that our hearts are prostrate in the Lord’s presence . . . It is indeed an awful moment, yet my dear wife’s faith triumphs. The difference between a child of God and a worldling is not in death, but in the hope the one has in Jesus, while the other is without hope and without God in the world.”

After the plague, a Turkish army besieged the city. In later years, Anthony’s son Henry “pathetically recalled the fact that after leaving England he could not remember ever having been a boy.” For Anthony, a hidden resource strengthened him to write, “When I consider how God, in His infinite and unsearchable Providence, has seen fit to bring to naught all our plans . . . I cannot but feel it is a strong call to form very few plans for the future and just to work by the day.”

Among other trials, the long delay or loss of letters meant protracted isolation and privation. Financial support was uncertain. He once claimed that they went without financial support from anyone in England for over a year, but that the Lord did not allow him to go into debt. His diary contains repeated praise to the Lord for material provision. For example, “My soul is led to abhor more and more that love of independence which still clings to it, when I see how it would shut me out from these manifestations of my Father’s loving care.”

About this time, a revised charter granted to the East India Company opened the way for unrestricted missionary work in India. On invitation from Colonel (later General Sir) Arthur Cotton, in 1833, Groves visited widely among missionaries in India. He was in his element. Soon he brought his sons and others from Baghdad, and in the next two decades found open doors for the gospel of Christ, mainly in the Godavari Delta.

He was not a church-builder like his friends J. G. Bellet, R. C. Chapman, J. N. Darby, and George Muller, but rather a single-minded evangelist and teacher. In logic, he was consistent (even if his applications were not always workable). He could be staunch, yet courteous to any who disagreed. And disagree they did.

His aggressive exhortations to missionaries to live simply and to trust God to supply their needs was not always welcome. But one young convert, John Aroolappen, acted on Groves’ principles and as a full-time worker lived “by faith.” Through Aroolappen’s ministry, a revival broke out in Tinnevelly in South India and many congregations were formed. Groves visited this area, and his teaching so upset the Anglicans that they accused him of being the greatest enemy the Church of England had in India.

After a year’s furlough in England, he returned to India with a small party of missionaries and a generous stock of sheep, cattle, chickens, and geese (The sailors complained about being on Noah’s ark) in 1836.

Groves continued preaching and teaching in India until illhealth forced him back to England in 1852. His condition deteriorated until he quietly passed into the presence of his Master in May 1853 in the home of George Muller.

Anthony Norris Groves’ contribution to the missionary enterprise springs less from measurable results than it does from his utter devotion to Christ and complete dependence upon Him for his needs. He left a pattern to emulate.

http://www.plymouthbrethren.org/article/48

ANTHONY NORRIS GROVES was born at Newton, in Hants, in 1795. His father seems to have been a well-to-do and generous man, only a little venturesome in his undertakings, for, besides being part owner of the famous ship “Royal George” that went down “with twice three hundred men,” he laid out a fortune in draining land near the sea, which ended in nothing but heavy loss. A factory for refining salt was more successful for a time, but that, too, proved a failure, through a servant revealing the secret of the process to others.

It is not to be wondered, then, that Mr. A. N. Groves took after his father, and was fond of bold and daring enterprise, only not in the way of “loving his life” and amassing money, but rather in throwing his life and his money away—as it appeared to many.

He was converted at Exeter, through Miss Paget, whose name is well known in connection with the work of Messrs. Chapman and Hake at Barnstaple. As a dentist he had a practice worth £1000 a year, which he relinquished to go out as a missionary.

One of his first “ventures” was to take up a poor mason boy of the name of Kitto, who had fallen from a ladder and lost his hearing. This poor boy, with Mr. Groves’ unwearied help, became well known, and after Mr. Groves had taken him to Palestine and the East, he returned to England and wrote his famous “Kitto’ s Pictorial Bible,” was made a D. D., and afterwards pensioned for life by Queen Victoria. This investment alone surely surpassed all his father’s ventures.

When Henry Martyn crossed from India to Syria, via Persia, all England was interested to hear of those countries, but Mr. A. N. Groves alone prepared to give himself to carry the Gospel to them. No tempting and comfortable steamer lay at London Dock ready to take him and his family on board. A small sailing yacht was lent to him by a friend, and in this the little party sailed for St. Petersburg. Mrs. Groves wrote: “Our party consists of our little family—two boys of nine and ten—Mr. Groves’ sister Lydia, Miss Taylor, and Mr. Bathie, a young man who came from Ireland.” One of the little boys was called Henry, who afterwards lived to serve the Lord for many years in this country.

Trials and hardships abounded, of course, on the little yacht, and in Russia, travelling through rough, wild country in a carriage with their bag and baggage, hardships without number. Daily they were “in perils of waters, in perils of robbers, in perils by the heathen, in perils in the city, in perils in the wilderness,” but they were all as nothing compared to what lay before, so that it would appear almost like a waste of time to dwell upon the details of this long overland journey from St. Petersburg to Bagdad.

Bagdad is a city on the ancient river Euphrates, not far from the supposed site of the Garden of Eden, but Mr. Groves found the city to be a dreadful place, the temperature at times so hot that during the day all took refuge in the cellars under the house, and by night all slept—or tried to sleep—on the roof of the house. Nearly all the inhabitants were fanatical Mohammedans, who delighted in murder, war, and robbery. Little wonder that he found there, too, the dreadful plague, carrying off thousands of victims; and this with “war,” “famine,” and “flood” was the sum of the history of his three years’ stay in that dreadful place. The most distressing and touching part of it all was when his brave and noble-hearted wife, Mary Groves, died of the dreadful plague. Family after family had been swept out of existence in the district all round about where the missionaries lived, and still the “plague came not nigh their dwelling,” but when the storm seemed to have passed over, and light, and hope, and the dawn of a new day appeared to be breaking upon them, Mr. Groves makes this entry in his diary: “The Lord has this day manifested that the disease of my dear wife is the plague, and of a very dangerous type, so that our hearts are prostrate in the Lord’s presence. . . It is indeed an awful moment, yet my dear wife’s faith triumphs. The difference between a child of God and a worldling is not in death, but in the hope the one has in Jesus, while the other is without hope and without God in the world.”
From Bagdad, Mr. Groves and family went on to India, and finding very many open doors for the Gospel there he decided, “as much as in him lay,” to preach Christ to the heathen millions of this most populous country in the whole of Asia.
After seeing the need in many parts of India, Mr. Groves returned to England, and took back to India Messrs. Bowden and Beer, both of Barnstaple. These two missionaries settled in the Godavari district, and began work somewhat to the south of the Delta proper. For twenty years they toiled on almost alone, and with little encouragement, but others were raised up to join them—Mr. Heelis, Mr. M ‘Crae, Mr. Miles, Miss Taylor, and others—and now the work has spread into the Delta and over a wide area.

Mr. Groves, in those early days, was blessed to a native, J. C. Aroolappan, who traveled about among the village some distance to the south of Godavari, Many through him believed, and churches were formed, but the work was not known to Christians in this country. Aroolappan died, and troubles came to the little assemblies. Some good missionaries wished to help them and join them to the Church of England, but the simple people could not fall into their ways. A Baptist society next tried to befriend the few native churches, but hitches occurred. They had been taught differently by Aroolappan, and when Mr. Handley Bird visited them a few years later, they received him with open arms. Can we imagine the joy of our brother in seeing in those many churches the fruit of Mr. A. N. Groves’ small beginnings sixty years before?

Groves’s ideas were later taken up in India by descendants of Arulappan associated with Bakht Singh.

http://www.brethrenarchive.org/people/anthony-norris-groves/

Tertullian (c. 155 – 240)

Tertullian (c. 155 – 240)

One of the most noteworthy personages belonging to the early Church. Born at Carthage (Tunisia) his father being a Roman centurion in the service of the proconsul of Africa. His natural endowments were great, and they were supplemented by a comprehensive course of studies whose fruit appears in the wealth of historical, legal, philosophical, physical, and antiquarian elements contained in his writings. He was destined for the civil service of the empire, and was accordingly trained in Roman jurisprudence and the art of forensic eloquence. His mode of argumentation and terminology everywhere reveal the legal turn of his mind, and his writings in many places throw light on disputed points of the Roman civil law.

Tertullian was converted to Christianity between thirty and forty years of age, and he immediately became its fearless champion against pagans, Jews, and heretics, especially Gnostics. He was the first religious teacher after the apostles who attained to a clear recognition of the mighty contrast between sin and grace, and who presented it in all it force to the mind of the Church. He was married but nevertheless entered the ranks of the clergy. Jerome, says that he was a presbyter of the Catholic Church, but his own writings do not determine whether he was a member prior to his transition into Montanism or not.

The transition to Montanism occurred a few years after Tertullian’s conversion, and about A.D. 202. The act doubtless had its origin in his eccentric disposition and rigorous moral views, which predisposed him to regard that heresy with favor and to dislike the Roman Church. Jerome attributes it to personal motives excited by the jealousy and envy of the Roman clergy, and modern writers have ascribed it to disappointed ambition. We know, however, that the penitential discipline of the Church was administered at Rome with exceeding laxity, and that such indifference was an abomination in the eyes of Tertullian.

Assuredly he did not regard Montanus as the Paraclete. He recognized in the latter simply an inspired organ of the Spirit. He, rather than Montanus, became the head of the Montanistic party in Africa, giving to their undefined views a theological character and a conceded influence over the life of the Church, and establishing it on foundations sufficiently firm to enable it to protract its being down to the 5th century. He died in old age, between A.D. 220 and 240. The assertion that he returned to the Catholic Church before he died is sometimes made, but cannot be substantiated, and the continued existence of the sect of Tertullianists would seem to contradict the assumption.

It is a significant fact that it was precisely this great defender of Catholic orthodoxy against Gnostic heresy who was a schismatic to such a degree that he has never been included by the Church of Rome among the number of her saints, or among that of the patres (Church Fathers).

As a writer, Tertullian was exceedingly fresh and vigorous, but also angular, abrupt, and impetuous. He possessed a lively imagination, a fund of wit and satire, as well as of acquired knowledge, and considerable depth and keenness; but he was deficient in point of logical clearness and self- possession, as well as of moderation, and of a thorough and harmonious culture. He was a speculative thinker, though the bitter opponent of philosophy. His aspiring mind sought in vain for adequate language in which to express itself, and struggled constantly to force the ideas of Christianity within the forms of the Latin tongue. His style thus became exceedingly forcible, nervous, vivid, concise, and pregnant.

His adversaries were assailed without mercy and with all the weapons of truth and of art, and nearly always appear in his writings in ridiculous plight. He was the direct opposite to Origen, holding the extreme position of realism on the borders of materialism. He was, furthermore, the pioneer of orthodox anthropology and soteriology, the teacher of Cyprian, and forerunner of Augustine, in the latter of whom his spirit was reproduced in twofold measure, though without its eccentricities and angularities. It is possible, also, to trace resemblances between him and Luther with respect to native vigor of mind, profound earnestness, unregulated passion, polemical relentlessness, etc.; but the father lacked the childlike amiability of the Reformer, who was both a lion and a lamb.

Tertullian’s writings are usually of brief extent, but they traverse nearly all fields of the religious life, and they constitute the most prolific source for the history of the Church and of doctrines in his time. No satisfactory classification of them can be executed, because but few of them afford the necessary data on which to base a scheme. The classification here presented rests upon the nature of the several writings as being either Catholic or Anti-Catholic, in which light the former are considerably more numerous than the latter.

(I.) Catholic Writings, or such as Defend Orthodox Christianity against Unbelievers and Heretics. — Most of these works date from the Montanist era of the author’s life.

1. Apologies against Pagans and Jews. — First of all, the Apologeticus, addressed to the Roman magistracy, A.D. 198 or 204, and forming one of the best rebuttals of the charges raised by the heathen of the time against Christianity. Similar in character are the Ad Nationes Libri II. In De Testimonio Animae the author develops an argument for the unity of God and the reality of a future state from the innate perceptions and feelings of the soul. In the work Ad Scapulam he remonstrates with the African governor of that name, who was bitterly persecuting the Christians. The Adversus Judmeos Liber draws from the Old-Testament prophets the proof that the Messiah has appeared in the person of Jesus of Nazareth.

2. Doctrinal and Polemical Writings Aimed against Heretics. — Here belongs, first, the De Praescriptione Haereticorum, or rules to be observed by Christians in dealing with heretics. The argument involves, as its fundamental principle, the idea that heretics, as innovators, are under the necessity of proving their positions, while the Catholic Church is assured in its sole right to the allegiance of-Christendom by the uninterrupted current of apostolical tradition and an unimpaired succession, so that it need not enter into controversy with heretics. After the defection to Montanism, Tertullian wrote against various individual heretics, e.g. in the fifteenth year of Septimius Severus (A.D. 207 or 208), Adversus Marcionem Libri V, his most extensive and learned polemico-dogmatical work, and a principal source for the study of Gnosticism: — Adversus Hermogenem, a painter at Carthage, who had adopted the dualistic theory of the eternity of matter: — Adversus Valentinianos, a tragico-comical representation of the Valentinian Gnostics: and Scolpiace, an antidote against the scorpion- poison of such heretics.

Particular Gnostical doctrines are, assailed in De Baptismo, a defense of water-baptism against the Cainites and their peculiar theory of a mystical spiritual baptism: — De Anima, an inquiry into the nature, etc., of the soul: — De Carne Christi, a defense of the true humanity of Christ: — and De Resurrectione Carnis, a confutation of the heresy which denied the resurrection of the body. The tract Adversus Praxeam assails the Phrygian Antimontanist Praxeas, and confutes his patri-passionist errors in the interest of the orthodox view of the Trinity.

3. Ethical and Ascetical Writings. — This class is composed of works of small size, but of considerable value to the regulation of practical life and the administration of ecclesiastical discipline. The list includes, De Oratione, an exposition of the Lord’s Prayer and rules for prayer and fasting: — De Spectaculis, a warning against theatrical exhibitions: — De Idololatria: — Ad Uxorem Libri I., advice to his wife to govern her action in case she should outlive him: — De Paenitentia, a Catholic and Anti- montanistic presentation of the doctrine of repentance, dating from the earlier period of his Christian life: De Patientia, a commendation of the virtue of patience, accompanied with a lamentation because of his own lack of that virtue: — Ad Martyros, an exhortation addressed to the confessors who in the time of Septimius Severus awaited. in prison the martyr’s death.

(II.) Anti-Catholic Writings, in which Montanistic Divergences from Catholic Customs are Expressly Defended. De Pudicitia, a retraction of the principles laid down in the earlier work De Paenitentia and violent advocacy of the rigoristic view on which deadly sins, like murder, adultery, and flight from persecution, should never be condoned: — De Monogamia, an emphatic denunciation of second marriages — De Exhortatione Castitatis, in which three degrees of chastity are distinguished the first, absolute and lifelong restraint; the second, continence from the time of baptism; the third, refraining from contracting a second marriage: — De Virginibus Velandis, denouncing the habit of unmarried women appearing in public unveiled as being contrary to nature, the will of God, and the discipline of the Church generally: — De Habitu Muliebri et de Cultu Feminarum condemns the adorning of the person by females with ornaments, etc.: — De Jejuniis adversus Psycliicos (Catholics) is a defense of exaggerated fasting: — De Fuga denies the right of Christians to flee from persecution: — De Corona Militis commends a Christian soldier who refitted to wear the festive chaplet on a great occasion and suffered punishment for his act: — De Pallio is a witty explanation of his conduct in wearing the pallium instead of the ordinary Roman toga, difficult for us to understand because of its numerous allusions to obscure customs of the time.
The earliest edition of the collected works of Tertullian was that of Beatus Rhenanus (1521). It was followed by those of Pamelius (1579), Rigaltius (1634, 1744), Semler (1770) and Migne (1844). The latest and best edition is that of Oehler (1853).

The life of Tertullian has been written by: Neander (1825; 2d ed. 1849).

http://www.biblicalcyclopedia.com/T/tertullian(us)-quintus-septimius-florens.html

We have not received the spirit of the world, but the Spirit who is from God, that we may understand the things freely given us by God. And this is what we speak, not in words taught to us by human wisdom, but in words taught by the Spirit

1 Corinthians 2:13-15
We have not received the spirit of the world, but the Spirit who is from God, that we may understand the things freely given us by God. And this is what we speak, not in words taught to us by human wisdom, but in words taught by the Spirit, expressing / combining spiritual thoughts with spiritual words / comparing spiritual things with spiritual things / explaining spiritual things to spiritual people. A natural man does not accept the things of the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no one. For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? (Isaiah 40:13) But we have the mind of Christ.

1 Korintiečiams 2:12-15
Mes gavome ne pasaulio dvasią, bet Dvasią iš Dievo, kad suvoktume, kas mums Dievo dovanota. Apie tai ir kalbame ne žodžiais, kurių moko žmogiškoji išmintis, bet tais, kurių moko Šventoji Dvasia, – dvasinius dalykus gretindami su dvasiniais. Bet sielinis žmogus nepriima to, kas yra iš Dievo Dvasios, nes jam tai kvailystė; ir negali suprasti, nes tai dvasiškai vertinama. O dvasinis žmogus gali spręsti apie viską, bet niekas negali spręsti apie jį. „Kas gi suvokė Viešpaties mintį, kad galėtų Jį pamokyti?“ O mes turime Kristaus protą.

1 Corinthians 3:1-8
And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food, for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men? What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one. I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth. Now he who plants and he who waters are one, but each will receive his own reward according to his own labor.

1 Korintiečiams 3:1-8
Aš, broliai, negalėjau kalbėti jums kaip dvasiniams, bet kaip kūniškiems, kaip kūdikiams Kristuje. Maitinau jus pienu, ne tvirtu maistu, kurio jūs negalėjote priimti. Net ir dabar negalite, nes tebesate kūniški. Jeigu tarp jūsų pavydas, nesantaika ir susiskaldymai, – argi nesate kūniški? Argi nesielgiate grynai žmogiškai? Kol vienas sako: „Aš – Pauliaus“, kitas: „Aš – Apolo“, – argi nesate kūniški? Kas yra Paulius? Kas yra Apolas? Tarnai, kurių dėka įtikėjote ir kurie tarnavo, kiek Viešpats kiekvienam skyrė. Aš sodinau, Apolas laistė, o Dievas augino. Todėl nieko nereiškia nei sodintojas, nei laistytojas, bet Dievas – augintojas. Kas sodina ir kas laisto, yra viena, ir kiekvienas gaus savąjį užmokestį pagal savo triūsą.

When unbelievers come to the church, they look at the church as if it’s all one: it is all Christian.

God says in the church there are various categories of people. Scripture says there are 1) spiritual 2) fleshly 3) infants.

There are those who are fleshly. They cannot understand what the Holy Spirit says. They do not have the Holy Spirit in their heart (mind). They have not yet been born. When they hear what the Holy Spirit is saying, they consider it foolishness. For them it is very hard to understand that Jesus died on the cross. They are so proud that they do not accept the gift of salvation. They trust in their own strength and righteousness. They say, I will build my life. Tomorrow is up to me. There is no room for God in their lives. And they do good works to be accepted by God. Holy Spirit tells us in the Bible that God has given us salvation as a gift. We need to receive it.

The second category of people are infants. Paul says in 1 Corinthians 3, I was unable to speak to you with solid food, because you are still infants. I remember when I was an infant. I remember when I first believed, I began to understand God. Like a sponge I began to drink up everything, all teaching, whatever anyone said, I accepted it all. It did not matter to me where the teaching was coming from, from who, for me it was only important that it’s about Christ. I loved to read the Bible. I loved to listen to sermons. I had the desire to give my life to the Lord completely. I was ready to serve the Lord completely. I was ready to do everything. It is that time when you first come to know the Lord and His love and God begins to answer your prayers. I asked for everything and God showed me everything. God was caring for me like a little child. Because I was a little spiritual child! God answered all my prayers. I loved God. Holy Spirit was in me. But unfortunately not many people wanted to be friends with me! Because my character was still the same as it was before! It had not yet been changed. I was a Christian but at the same time the old nature was still there. The old character, the sinful tendencies. And often I would have to repent so that I would change.

There are also spiritual people, those who have the mind of Christ. They are able to appraise all things. But no one is able to appraise them. Why are others not able to appraise them? It is because they resemble Christ. The spiritual person thinks like Jesus, acts like Jesus, even their motives are like Jesus. It is often difficult to understand them because of their behaviour! Sometimes it is difficult to appraise others by their behaviour. All of us come to church. All of us serve in some kind of ministry. But what kind of motive lies behind it? Who is leading us? How are we living? In 1 Corinthians 1:2 Paul writes that we are called to be holy people. In another place Paul writes that God has chosen us that we would be transformed into the image of Christ (2 Corinthians 3). This is a spiritual person. This is the person in whom lives the Lord Jesus Christ. And people see in him/her the Lord Jesus Christ.

There is a fourth category, the carnal person. The carnal person is also a Christian. Scripture says he has the Holy Spirit. He has been born of God. He was an infant. But he has remained that way. In Uzbekistan there is a church that runs an orphanage. Our church would visit the orphanage to share the good news. There was a man there who was 40 years old. His head was that of a man who is 40 years old. His hands and body and feet were like that of a child. Imagine. Head like 40 year-old, but body like a child. And the sisters and others would feed him. He could speak. He listened to the teaching. But it so happened that his head grew but his body didn’t. The carnal person is similar to this person. He came to God. Grows older, but spiritually he does not grow! When other people meet these carnal people they may say, if Christianity is like this, I do not want to be like that. If a spiritual person, a person with the Holy Spirit is like that, then I don’t want to be a Christian. Sometimes we do not see our own growth. But to others it is visible. How fearful it is to be in the church for 20 years and have these various inconsistencies. To come to Christ and be full of joy like a child, to enjoy being fed, but not to grow to maturity (Matthew 5:48, Matthew 19:21, 1 Corinthians 2:6, 1 Corinthians 14:20, Ephesians 4:13, Philippians 3:15, Colossians 1:28, Colossians 4:12, Hebrews 5:14, James 1:4)

1 Corinthians 11:29-31
For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself. That is why many among you are weakand sick, and a number of you have fallen asleep. Now if we judged ourselves properly, we would not come under judgment.

1 Corinthians 5:12-13
What business of mine is it to judge those outside the church? Are you not to judge those inside? God will judge those outside. REMOVE THE WICKED MAN FROM AMONG YOURSELVES. (Deut. 13:5; 17:7; 19:19; 21:21; 22:21,24; 24:7)

Love on Fire

A fire burned inside Myo Zaw. It was lit the day the Lord redeemed him, and it grew hotter and more intense every single day. He was like the prophet Jeremiah, unable to keep the love of Christ hidden within himself. If he tried, he felt restless, he felt sick.

Weary of holding it in, Myo Zaw shouted from the roadsides and in market places, “Christ [redeemed] me, and He will [redeem] you also!”

People thought he had gone mad. Those in his community already knew him as a hot-blooded drunkard who fought with people and beat his wife and children, and now he proved his insanity.

“But I knew I was not mad,” Myo Zaw says. “The love of God just would not simply keep [quiet] in my heart. I wanted to pour it out and share it.”

Independently Ministering

Consumed by a fire that could not be put out, Myo Zaw traveled throughout his region, walking from place to place, sharing the Word of God. He told people “how a sinner like me was found by God.” In three years, he visited 100 communities. His wife, Shway, sent him letters while he was away to encourage him.

“If your life can change by Christ, there is no one who cannot be changed by Christ,” she’d say. “So wherever you are going and sharing the Word of God, we are here to pray for you. I believe people will be changed by the love of Christ.”

And people were—350 of them. They heard of His great love and saw it lived out in His child, and it changed them.

Following Like Jesus

Not long after, a man visited Myo Zaw’s village and shared about the different places in their country and how Jesus went to a foreign land, though heaven was His home.

The fire inside Myo Zaw intensified. He knew without any doubt that his life needed to be about sharing the Lord’s love with others. It was a powerful love that transformed him, and he knew others needed it, too.

He told himself, “It is better that I go and give my life for the people in foreign lands.” So he and his wife prayed and prepared themselves to live in an area where people were unfamiliar with the Lamb of God.

Nearly 10 years later, God sent them to the southern region of their country as GFA-supported missionaries.

Forced Out of Community

In their new community, people quickly realized Myo Zaw and his family were Christians and decided they would have nothing to do with the new arrivals.

“We were [forced] out of community,” Pastor Myo Zaw says, “and it is very difficult to live without community.”

People threw stones at Myo Zaw’s home and threatened to penalize others if they spoke to the Christians. Even Myo Zaw’s young children faced discrimination at school because of their faith.

“Sometimes, when we would go to the market,” Pastor Myo Zaw recalls, “they’d look at us as if we were enemies. All these things we faced, but the Lord showed His grace upon us through which we are still OK now.”

Turning of Hearts

Myo Zaw, Shway and their children trusted Christ throughout the hardships, and with the Spirit’s fiery love pulsating within them, they learned how to love the people in their new community.

The pastor started with film ministry, showing people movies they enjoyed and also the film of Jesus’ life. The local children felt Myo Zaw’s and his wife’s warmth and began visiting them. Myo Zaw and Shway would give the young boys and girls treats, teach them songs and bathe the ones that came looking haggard.

The community watched how they cared for their children and wondered why this man and his wife loved them so much. Soon, people talked to them at the market, and Pastor Myo Zaw and Shway were able to reveal Christ’s love to them.

They cared for the sick and took people to the hospital when needed. When floodwaters destroyed homes and livelihoods, they and other GFA-supported workers helped provide relief. Pastor Myo Zaw frequently visited people to encourage them and offer words of life and hope in Christ Jesus. And people visited him as well.

God’s Most Powerful Weapon

The fire God kindled within Myo Zaw on the first day of his redemption continues to burn brighter and hotter as the years pass.

“My love has become deeper for them. I care for them more,” he says of the people who are now his friends. “That’s why I don’t want to go back to my hometown. That is why I would like to sacrifice my whole life for them.”

After 14 years of displaying Christ’s love, people feel and understand Myo Zaw’s love for them and many return it. They’ve come to know that “everything I do is for them,” he says. And he does it because of Christ.

“What I have found in my life,” Myo Zaw says, “is that love is the most powerful weapon we have from God.”

The Galilee Boat

The river was busy. It was always busy during high tide. Boatmen competed with each other to ferry people and belongings from the market to villages and back. Some boats were so weighed down that the tops were only a few inches from the water’s surface.

This was the way of life for people living near the shores, where channels of water sliced through the ground and boats helped people get around from village to village.

But the Galilee Boat was different. It was just Pastor Myo Zaw and his disciple, Nyein Shein, on this boat. They traversed through the river together. Myo Zaw stood toward the front of the boat, a handwoven bag slung across his chest and packets of information about true hope in his left hand. Nyein Shein was at the stern, bending this way and that as he navigated the vessel through the murky waters, careful not to collide into other boats.

For Pastor Myo Zaw and Nyein Shein, traveling through the waters was less about getting around and more about meeting people.

“Galilee Boat is like a second life for us, which is very important for our [ministry],” Myo Zaw said.

The boat was a means to minister. It created opportunities for Pastor Myo Zaw to talk with fishermen or the men waiting to ferry people from the market. He’d also go to villages that could only be visited by boat.

Through the Galilee Boat, people who had never heard about the redemptive love of Christ could finally witness it. They’d see it in the life of the man who traveled in the boat just to see them, and they’d hear it in his voice when he’d speak words of life found in the Word of God. And something would happen inside their hearts. They believed that still, small voice that whispered to them, “I am the living God.”

Three fellowships and 16 other smaller fellowships grew in villages that Pastor Myo Zaw visited via the Galilee Boat.

The boat has become “famous,” Myo Zaw said. But not because it’s constantly traveling through the channels of water, looking to meet new people. It’s become famous because of the timely help it’s provided.

The region where Pastor Myo Zaw and Nyein Shein serve is known to flood during monsoon seasons. When it does, they use the Galilee Boat to bring relief supplies, like food and medicine, to stranded villagers and to rescue people by transferring them to safer regions.

“I believe God gave me this boat to help the community in the times of difficulties,” Myo Zaw said.

And that’s where you’ll find him and Nyein Shein, out on the Galilee Boat, navigating the busy river to help people in their community.

https://www.gfa.ca/news/articles/gfa-world-love-on-fire/

https://www.gfa.ca/gfa-world/2017/march-departments/#mf-0317

Munay’s Testimony

Tears freely tumbled down Munay’s cheeks and spilled onto her already soaked pillow. It was so hard. Cancer raged inside her body even though Munay had underwent surgery and eight chemo injections. Now radiotherapy attacked her cancerous cells. Too sick to move, Munay lay on her bed. Thoughts raced in her head, moving her past the physical pain—her heart was breaking. She couldn’t die now, not yet. There was so much work yet to be done, and if she didn’t do it, who would?

Munay grew up going to church and knew the Bible well. Her pastor even appointed her to be a Sunday school teacher, but she felt something was missing.

“I never committed myself freely into God’s hand,” she said.

Because of this, she had no peace. She searched for it by going to different prayer meetings, but “I always came back empty handed,” she said. “Yet there was hope in my life that one day God would touch me and fill my heart with His divine peace.”

That revelation came while attending a Christian convention. She was inspired by the believers and their passionate worship. It seemed they loved Jesus deeply. After hearing a message from Isaiah 44:22, Munay understood for the first time that Jesus had willingly laid down His life for her. When she took this to heart and personally accepted God’s love, everything changed.

“Peace and joy filled my life in abundance,” she said.

Munay was now entrusted with a deep yearning to help those who didn’t know Jesus, her Savior. She cried out to the Lord to use her, and He answered. After she graduated Bible college in 2006, she began serving the Lord in her home state. Munay, there on her knees, would find true victory amidst years of controversy.

During her ministry Munay didn’t experience an easy road. Because she was not an eloquent speaker it was difficult for her to convey to people the message of hope she carried. The individuals she served were highly educated and thought little of Munay, especially as she stumbled through her words. The youths also threw stones at her house as an attempt to scare her off. But no matter how much the locals looked down on her and treated her as lowly, she would not become discouraged. Munay was convinced she was called by God, and she was prepared to face all kinds of adverse circumstances on her knees.

It was an uphill climb, but the more difficult the situations Munay faced, the more she was willing to bow her head. As a result, the Lord in His mercy answered her prayers and blessed her ministry. Through the work of the Holy Spirit, she established a prayer fellowship with eventually 10 believers. The local people mocked them in their new journey with Jesus. They tried to discourage them with sarcastic remarks, but Munay encouraged the believers and fixed her eyes heavenward with them. Munay well understood what they were facing.

After five years of serving in this community, Munay’s life weathered yet another difficult season. In 2014, Munay found out she had cancer. This devastated Munay, but not for herself. She cried out to the Lord day and night, asking God to spare her life.

“Lord, please heal me, as I have much work remaining to do,” Munay prayed through her sobs. “I must do the work.”

However, even in sickness Munay was not deterred from loving and trusting Jesus. She believed God would heal her body. Her ministry didn’t stop either. Munay encouraged her brothers and sisters in God’s Word while on her sickbed, praying and longing to be with them daily.

After a time, the Lord answered Munay’s faith-filled prayers and brought her healing. Munay came through her terminal illness as one tried through fire, and her testimony in Christ appears golden.

“When you are in good health, do as much as you can for the Lord. Do not take your life for granted,” Munay exhorted her brothers and sisters, managing to stand before them as her body grew stronger. “Let us not grow weary, but let us be zealous in serving the Lord. And may the Lord not have to put you in a position to make you realize how little you have done. We must do the work. If we do not do it, then who will? Make the most of the life that God has given us.”

https://www.gfa.ca/news/articles/when-cancer-tries-to-take-over/

Jesus will never end

ENCOURAGE ONE ANOTHER DAILY SO YOU DO NOT BECOME HARDENED BY THE DECEITFULNESS OF SIN

SEE THAT NONE OF YOU BROTHERS AND SISTERS HAS UNBELIEVING HEART MAKING YOU TURN AWAY FROM THE LIVING GOD

GODS GRACE IS GREATER

I WANT TO SAY HAVE HOPE

JESUS IS GREATER THAN REJECTION AND CONFUSION

GREATER THAN IDOLATRY

GREATER THAN LUST

ADULTERY

FORNICATION

PORNOGRAPHY

IMMATURITY

PERVERTEDNESS

JESUS CHANGES PERVERTS

AND PERVERTED MINDS

SEXUAL IMMORALITY

SEX ADDICTION

PROSTITUTION

HOMOSEXUALITY

CORRUPTION

THEFT

HUMAN TRAFFICKING

INCEST

RAPE

ABUSE

HAVE HOPE

FAMILY ISSUES

BAD UPBRINGING

BAD MOM

BAD DAD

NO MOM

NO DAD

JESUS IS DAD

JESUS IS MOM

JESUS OVERCOMES

JEALOUSY

ENVY

COVETOUSNESS

LIES

BITTERNESS

HATE

MURDER

PRIDE

LONELINESS

NIGHTMARES

NO FRIENDS

PROBLEMS AT SCHOOL

PROBLEMS WITH TEACHERS

LACK OF SUBMISSION

PROBLEMS AT WORK

JOBLESSNESS

HOMELESSNESS

HUNGER

THIRST

POVERTY

BLINDNESS

DEAFNESS

MANIPULATION

COLD HEART

STONY HEART

NO LOVE

NO HOPE

DARKNESS

ANCESTRAL SIN

CURSES

GENERATIONAL SINS

DEMONS

FALLEN ANGELS

DEMONIC ATTACK

DEMONIC MANIPULATION

BEING CAPTURED BY DEVIL TO DO HIS WILL

IN THE HANDS OF SATAN

MIND CONTROLLED BY SATAN

POWERS

IN HEAVEN

ON EARTH

GREATER

THAN LAZINESS

WEAKNESS

LACK OF DISCIPLINE

LACK OF SELF CONTROL

LACK OF MATURITY

LACK OF CONSISTENCY

LACK OF VICTORY

DEFEAT

NOT FINISHING WHAT YOU START

IRRESPONSIBILITY

NO MEEKNESS

NO HUNGER THIRST FOR RIGHTEOUSNESS

NO LOVE FOR PEOPLE

MENTAL ILLNESS

MENTAL IMBALANCES

ANXIETY

SCHIZOPHRENIA

BIPOLAR

INSOMNIA

DEPRESSION

DEMON POSSESSION

DEMON OPPRESSION

ADDICTION

COMPUTER

DRUGS

ALCOHOL

MARIJUANA

COCAINE

ECSTACY

HEROIN

METHAMPHETAMINE

SUICIDE

SICKNESS

MEDICATION

CANCER

PILLS

MEDICINE

PSYCHOLOGISTS

PSYCHIATRISTS

THERAPY

COUNSELORS

FEAR

SELFISHNESS

ANYTHING

ANY PROBLEM

WHAT PROBLEM YOU HAVE

JESUS IS BIGGER

OVEREATING

IDOLATRY TO FOOD

SLAVERY TO FOOD

ANOREXIA

BULIMIA

VANITY

MATERIALISM

COMPROMISE

RUNNING AWAY FROM GOD

BREAKING PROMISES

FAITHLESSNESS

FAILURE

COWARDNESS

WORLDLINESS

CARNALITY

QUENCHING THE SPIRIT

HATING BROTHERS AND SISTERS

JUDGING OTHERS

INSECURITY

JUDGING ACCORDING TO APPEARANCE

NOT COMING TO CHURCH

CHOOSING SELF OVER OTHERS

CHOOSING OTHER THINGS MORE THAN JESUS

LOVING THE WORLD

DESIRE OF EYES

DESIRE OF FLESH

PRIDE OF LIFE

SIN

DEATH

HELL

WAR

ISLAM

ISIS

TERRORISM

VIOLENCE

VIOLENCE IN THE WORLD

VIOLENCE IN YOUR MIND

EMOTIONAL PROBLEMS

ALL EMOTIONAL PROBLEMS

ALL SOCIAL PROBLEMS

UNBELIEF

PRAYERLESSNESS

IGNORING THE BIBLE

UNREPENTANCE

HARD HEART

IDOLATRY

HYPOCRISY

DOUBLE HEART

DOUBLE MIND

HIDING

COVERING UP

WEARING MASK

AFRAID TO BE OPEN

LIVING A LIE

SECRET SIN

THAT NOBODY KNOWS

SECRET FAILURE

LYING

FEAR

PAIN

HURT

BROKENNESS

NOT ABLE TO LOVE

NOT ABLE TO GIVE

NOT ABLE TO HELP

NOT ABLE TO SERVE

NOT ABLE TO CRY

NOT ABLE TO HEAR GODS VOICE

GUILT!

SHAME!

UNCLEAN HEART

NO PEACE IN CONSCIENCE

UNCLEAN CONSCIENCE

SEARED CONSCIENCE

NO FREEDOM

TURNING BACK ON JESUS

NOT FOLLOWING JESUS

NOT TAKING CROSS

NOT LOVING JESUS

NOT LOVING HIS CHURCH

NOT LOVING THE LOST

LIVING FOR SELF

SPIRITUAL DECEPTION

JESUS IS MORE POWERFUL

HE IS BIGGER

HE IS GREATER THAN YOUR HEART

HE KNOWS ALL THINGS

THAT WHAT 1 JOHN SAY

WE PROCLAIM JESUS

HE IS THE ANSWER

HE IS LOVE

HE SHOWS HIS LOVE FOR US ON THE CROSS

JESUS IS GREATER THAN UNFORGIVENESS

GREATER THAN MISTAKES

GREATER THAN ACCUSING THOUGHTS

CONDEMNATION

GREATER THAN WASTED LIFE

GREATER THAN FALSE RELIGION

POLITICS

TRUMP

YOU NAME IT

FOOLISHNESS

COMPUTER ADDICTION

PHONE ADDICTION

LACK OF OBEDIENCE

FAILURE

UNSURE OF FUTURE

BAD WITNESS

NOT GOING TO CHURCH

NOT LOVING

GETTING FIRED

DISRESPECTING MOM AND DAD

MISTAKES

NOT HAVING MANNERS

NOT SUBMITTING TO AUTHORITY

DESPISING OTHERS

JUDGING

BAD ATTITUDE

NOT REJOICING

NOT TRUSTING

NOT BELIEVING

CANCER

STROKE

DISEASES

COMPLETELY BROKEN WASTED LIFE

TRYING TO BRING GLORY TO SELF

TRYNG TO BRING ATTENTION TO SELF

ATTENTION AT THE CHURCH

CENTRE OF ATTENTION

SPIRITUAL IDOLATRY

CURIOSITY

IDOL OF INFORMATION

RICHES

WEALTH

MONEY

YOUTHUL LUSTS

ETC

NOT SUBMITTING TO JESUS

NOT SURRENDERING

WASTED DEGREES

LACK OF CONFIDENCE

LACK OF BOLDNESS

LACK OF AUTHORITY

LACK OF IDENTITY

IDENTITY CRISIS

FAMILY BREAKUP

DIVORCE

MULTIPLE DIVORVE

SEPARATION

ADULTERY

REMARRIAGE

BAD CHOICES

WRONG MARRIAGE PARTNERS

NO MARRIAGE PARTNERS

STUNTED GROWTH

BACKSLIDING

SHIPWRECK OF FAITH

BROKEN HEART

LACK OF REVERENCE AND FEAR OF GOD

LACK OF RESPECT

LACK OF WISDOM

LACK OF BIBLE READING

NO BIBLE MEMORY

LACK OF PASSION

LACK OF ZEAL

LACK OF EVANGELISM

PREACHING

WITNESSING

BROKEN PROMISES

NOT SHARING TRUTHS GOD HAS REVEALED

NOT DOING HIS WILL

ABORTION

FEELING UNWORTHY

FEELING UNFORGIVABLE

FEELINGS

NOT KNOWING GOD AS FATHER

NOT KNOWING JESUS IS GOD

NOT SEEING THE CROSS OF JESUS

HIS GREAT LOVE

NOT BELIEVING

NOT HAVING FAITH

JESUS OVERCOMES

BRAIN DAMAGE

EVIL MUSIC

FALSE RELIGION

RELIGIOUS PRIDE

DEFEAT

NO COMPASSION

NO REALITY

EVERY KIND OF EVIL

ALL EVIL

ANYTHING

JESUS STAYS VICTORIOUS

GREATER THAN STUBBORNNESS

COMMUNISM

ATHEISM

ALCOHOLISM

UTTER RUIN

GREATER IS JESUS

THAN GANGSTERISM

GREATER THAN FEAR

GREATER THAN INADEQUACY

POWERLESSNESS

JESUS IS GREATER THAN LACK OF KNOWLEDGE

LACK OF CHARISMA

GREATER THAN

AKWARDNESS

HE IS GREATER

HE TAKES NO PLEASURE IN EVIL

BUT REJOICES IN THE TRUTH

JESUS

BEARS ALL THINGS

BELIEVES ALL THINGS

HOPES ALL THINGS

ENDURES ALL THINGS

JESUS NEVER FAILS

WHERE THERE ARE PROPHECIES

THEY WILL END

SAME WITH LANGUAGES

SAME WITH KNOWLEDGE

BUT JESUS WILL NEVER END

Berki’s Testimony

Berki, a member of the Hamer community of southwestern Ethiopia, was a slight child. His father said he was too weak to look after the cattle, so when Berki was 16, he sent him to school. There Berki met an evangelist, who told him about Jesus, and he became a Christian.

Berki completed school and returned home to teach. When Berki told his family about his new faith, his father dismissed the notion. His parents stopped supporting him financially. After eight months of teaching and family tension, he sensed a strong prompting to leave his job and go to Dimeka.

Berki resolved to work full time in ministry. Soon, he accepted a church position.

Berki returned home for a visit. To his surprise, his family welcomed him warmly. He hoped they had softened. Even Berki’s older brother, Gadi, seemed to set aside their differences.

‘Brother, do you want to go with me to cut the honey?’ Gadi asked. Berki loved honey.

They set out the next morning, walking far from home. At dusk, Gadi and Berki walked into a valley. Gadi told Berki to rest while he walked a little way to see where they were.

What Berki didn’t know was that his family had told his brother to kill him.

As heavy rain began to fall, Berki realised his brother had left him. He climbed out of the valley to see if he recognised any landmarks.

Terrified, he sat in the mud and cried. As Berki tried to stand again, he realised a river of sand and mud had swallowed his right leg like concrete. Exhausted, Berki pleaded with God.

Lord, if you don’t take me, help me sleep. I don’t want to be awake if the wild animals attack me.

Sleep overtook him. As dawn broke, he opened his eyes. Praise God!

Berki tugged to free himself. Hyena tracks everywhere but they had not attacked. Berki climbed to the top of a nearby mountain and breathed a grateful prayer. With renewed strength, he began the long walk home.

Later, Berki attended a workshop where he’d learn to tell accurate Bible stories. Today, as a full-time evangelist, Berki wears traditional clothing and rides his bicycle to nearby villages to tell Bible stories where people welcome him.

Robert Moffat (1795–1883)

Robert Moffat (1795–1883) was a Scottish pioneer missionary to South Africa for over 50 years.

He opened mission stations in the interior, translated the Bible into the language of the Bechuanas, and wrote two missionary books on South Africa:

Missionary Labours and Scenes in Southern Africa (1843)

Rivers of Water in a Dry Place (1885)

His oldest daughter Mary, married David Livingstone.

He and his wife worked passionately for the missionary cause, enduribng many hardships.

Once he went for days without water and his mouth became so dry he was unable to speak.

Often he bound his stomach to help him endure fasting when he could not find food to eat.

Besides his early training as a gardener and farmer, and later as a writer, Moffat developed skills in building, carpentry, printing and as a blacksmith.

Robert and Mary Moffat had ten children.

Mary (who married David Livingstone)
Ann

Robert (who died as an infant)
Robert (who died at the age of 36, leaving an uncompleted, but published work on the Setswana language)
Helen
Elizabeth (who also died as an infant)
James

John
Elizabeth
Jean.

Their son John became a missionary and took over the running of the mission at Kuruman.

Their grandson Howard Moffat became a prime minister of Southern Rhodesia.

Mary preceded Robert in death in 1870, at home in England where they had returned because of failing health.

For the last twelve years of his life, Robert spoke throughout England, seeking to raise interest in the mission work.

He was presented to Queen Victoria twice at her request and was presented with a Doctor of Divinity degree from Edinburgh University.

Robert Moffat died at Leigh, near Tunbridge Wells, on 9 August 1883, and is buried at West Norwood Cemetery. A memorial monument, paid for by public subscription, was erected at his birthplace in 1885.

It seemed a small thing to some godly men in a southern Scotland church when a boy about four years old, from a home of poor but pious parents, knelt at an altar to pray. His decision was despised by the elders as one who was too young to understand. Thank God, one unnamed, unknown-to-us brother bothered to kneel in prayer with “Robbie.”

Moffat may well have been converted to Christ then — if not, it was the commencement of a chain of events that led to his conversion and to the opening of doors of evangelism to the uncharted depths of the dark continent of Africa.

In his mid-teens he left home for High Leigh, near Liverpool, England, to begin work as an undergardner. It was there that Moffat’s spiritual convictions were confirmed and he became a member of the Methodists. And it was on a walk from High Leigh to Warrenton that another event occurred which would engineer him into evangelism in Africa. He saw a sign announcing a missionary meeting. On such a small thing as a poster, God prompted the heart of the youth to purpose to become a missionary. Moffat attended the meeting and there is every evidence he got the message for shortly afterward he contacted Rev. William Roby, the Methodist preacher in Manchester, and was soon recommended to the London Missionary Society. At the age of twenty-one, Moffat reached South Africa.

His earliest ministries were treks taken into the interior. There were few railroads or roads and oftentimes those were washed away by rains. Travel was difficult, dangerous and often death-bringing. Rivers, rocks, swamps, and forests had to be avoided or mastered somehow. Intense heat by day and chill cold by night complicated travel. Always there were the wild beasts: lions, jackals, hyenas, crocodiles, snakes, monkeys and, worst of all, warlike and untrustworthy native bushmen. Such journeys were not often undertaken by those who knew the country well, and to a newcomer like Moffat such treks were deadly dangerous! But Moffat, motivated by his missionary call, meant to master all such obstacles. He gradually became physically acclimated to Africa’s extreme climates. He learned the country and became proficient in its customs and its languages, and he developed the great power of leadership that was to be his badge and make him a blessing to multitudes.

In 1817 he set out for the kraal, or village, of the Namaquas where the chief, Afrikaner, a blood-thirsty butcherer, was converted. That conversion has been considered one of the great accounts of the grace of God on the mission fields. On that trip he saw for the first time the Kurumon River and the Bechuanas, the peoples with whom he would spend most of his long missionary ministry.

The Bechuanas’ reception of Moffat’s ministry ranged from stony indifference — to steeled intolerance — to incorrigible rejection. Moffat, who had now married an English sweetheart, “saw no reward for untiring work.” That work, by the way, consisted of being a builder, a carpenter, a smith and a farmer all in one; while at the same time preaching.

Probably one of the most momentous events in Moffat’s ministry was not preaching but attempting to defend his Bechuanas from the warring Zuluas. He did not avert a war, but procured firearms and equipped his people. The Bechuanas conquered the Zuluas and, realizing Moffat’s bravery and compassion in their behalf, they began to respect him as a friend.

It was twelve more years before his message bore the fruit of revival. Suddenly the meeting house was crowded. Heathen songs were not sung in the village and dancing stopped. Prayers came to the lips of the Bechuanas, and the songs of Zion were sung. They began to give up their dirty habits. Converts were recorded, then time-tested, then baptized. Other tribes, hearing the news, sent representatives to learn of the white man’s teaching. Moffat often would return with them and thus the revival message and results spread.

It was then that Moffat realized he must concentrate on translating the New Testament into the language of the people if they were to learn God’s Word and live God’s way. And, customarily, he not only translated the text, he procured a press and printed it.

Moffat returned to England only one time before returning to die. On that visit he persuaded Livingstone to go to Africa instead of China. Livingstone built mightily upon the foundation that Moffat had so ably laid, yet, incredibly, Moffat outlived Livingstone ten more years.

He had opened jungle villages to the Gospel, he had braved the dangers, the deadliness of African jungles, he had withstood medicine men like Elijah had withstood the prophets of Baal at Carmel. He had preached, he had translated, he had instructed Africans to read, write, sing and farm. He had exalted Christ and magnified the ministry of a missionary. August 9, 1883, he wound his watch with a trembling hand. “For the last time,” he said. And it was so. The next morning the 88-year-old soldier of the Cross was dead, with eighty-four years of life for his Lord since that night as a four-year-old bairn (boy) he had come to Christ.

Bethany by Bakht Singh

We have the same honour when we uphold the Lord Jesus in the right way. We in ourselves have no honour as God’s servants, but when we obey the Lord fully, wherever we go we are showered with love and kindness in so many ways. If, however, we start kicking like an ordinary colt we also will be beaten. The Lord Jesus is our heavenly King and we have to be brought under His heavenly subjection. Many of us preach Him as a prophet and as a miracle worker, but we do not preach Him as the heavenly King and the King of our hearts. This requires much meekness and gentleness, obedience and emptying.

This fourth entry of our Lord Jesus into Jerusalem from Bethany was on a colt and showed that He was entering as a king. First of all we have to enthrone Him as King in our hearts, then in the family and lastly in the Church. Then only can we go with boldness and authority to preach the Gospel because we have the heavenly King enthroned within us. Only when we give the Gospel with full authority and purity and in all humility can there be any results.

In this fourth visit we find this great secret given to us. We see in Mark 11:8 what great joy was brought into the whole town. That joy began from Bethany and continued into Jerusalem. Bethany was a small village when compared with Jerusalem which was full of many people, including scribes and Pharisees and rich people. But they were totally blind spiritually. Though Bethany was a small village joy came from that place.

It is with a small remnant that the Lord will accomplish His purposes these days. Though we are few in number God can do great things through us if we keep humble and obedient. There should be wholehearted and implicit obedience without questioning. We find that when certain of them nearby asked the disciples what they were doing (Mark 11:5) loosing the colt, they replied that Jesus wanted it, so they let it go. So whatever the Lord demands of you give it quickly and willingly and joyfully and you will find the secret of His power for a triumphant life, a happy home and a living Church.