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David Livingstone (1813-1873): Explorer and Missionary

David Livingstone (1813-1873) stands as a giant not only in the history of Christian missions, but also in the history of exploration. He was able to overcome his humble background to study theology and medicine, as well as become one of the most daring Christian missionaries in the African continent.

David Livingstone was one of the most impactful 19th-century Christian missionaries. His contributions to the history of Christian missions were significant, but his beginnings were quite humble. Livingstone was born on March 19, 1813, in the town of Blantyre, Scotland. His family was poor, so he was forced to go to work in one of the town’s cotton mills at a young age. It was not unusual for workers even as young as Livingstone to work 14 hours each day.

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His punishing work schedule did not stop Livingstone from getting an education. He read everything he could get his hands on, from scientific books to religious literature that he borrowed from his devout father. He was particularly interested in nature and theology. Despite his early struggles, he was able to enroll at Charing Cross Hospital Medical School.

The young man’s interest in missionary work began after reading Karl Gützlaff’s Appeal to the Churches of Britain and America on Behalf of China. The road to becoming a missionary was not easy. Livingstone knew that no organization would accept him if he presented himself as just another devout Christian with some background in medicine. He needed to stand out to be considered as a missionary.

In order to achieve this, in 1836 Livingstone enrolled at Anderson’s College in Glasgow where he studied Greek and theology. He also studied Latin to get into advanced medical school, as well as Hebrew to deepen his understanding of the Bible. It was during this time that he joined the London Missionary Society (LMS). It was not long before he acquired his Licentiate of the Faculty of Physicians and Surgeons of Glasgow.

Early Years in Africa

Missionary David Livingstone was one of the most popular British heroes of the late 19th-century.

The First Opium War began in 1839. Because of the war between China and Britain, serving as a missionary in China was not possible. A meeting with Robert Moffat, a renowned London Missionary Society missionary, changed the course of Livingstone’s life. Moffat suggested that instead of going to China, David should join him in South Africa where he had a base.

Livingstone agreed and accepted Robert Moffat’s suggestion. He left England, and arrived in Bechuanaland (modern-day Botswana). He settled temporarily in a place called Mabotsa to preach to the natives there. During his stay in Mabotsa, Livingstone learned that a lion was terrorizing the locals. He decided to help the natives and join the lion hunt.

Livingstone was attacked and wounded by the lion during the hunt. His left arm was seriously wounded, but thanks to his medical training, he was able to set his broken arm. Although his arm healed, it was not set properly. This injury hampered his movement for the rest of his life.

His first decade in Africa was marked with challenges and a lack of success in the area of evangelization. Over the years, he moved from Mabotsa to Chonuane. He then moved to Kolobeng, but was met with little success when it came to converting the natives.

Frustrated with his failures in southern Africa, Livingstone decided to explore the heart of the continent instead and see if he could bring the natives in these uncharted territories to Christ.

Across Africa

The starting point in his first voyage was a place called Linyati in what is now Namibia. Livingstone and his companions (which included guides and warriors loaned to him by the chief of Linyati) crossed the jungle into Luanda, Angola which they reached in the middle of 1854.

He recrossed the jungle throughout 1855, following the Zambezi River until he reached the east coast of Africa in what is now Mozambique. Although many Portuguese traders had already come before him and had explored the region, Livingstone was the first known European to cross the continent in this particular latitude. The journey was extremely difficult and Livingstone nearly died from fever on the way to Luanda.

Slavery was abolished by the United Kingdom in 1833, but the Portuguese led African slave trade was still ongoing when Livingstone made his first journey. He was deeply affected by the abuses he saw and he made it his mission to garner support for the permanent abolition of slavery through Christianity and commerce.

He returned to England and decided to publish a book to raise awareness about the scourge of slavery in hopes that it would be permanently eradicated. He also decided to focus on exploring the continent instead of preaching to the natives because of the lack of support he received from the leadership of the LMS.

In England, Livingstone received the support he needed from the British government and the Royal Geographical Society. Despite this additional support, he did not completely cut his ties with the London Missionary Society.

From the Zambezi to the Source of the Nile

Livingstone, his wife Mary, and their English and African companions began the second Zambezi expedition in the spring of 1858. The journey was perilous in itself, but it was made more difficult due to Livingstone’s poor leadership.

Despite the difficulties, the group able to reach Lake Malawi. This was the first time a European expedition was able to reach this location. Livingstone’s misery, however, was compounded with the death of his wife from malaria.

The odds that were stacked against him did not stop Livingstone from moving forward. He was finally forced to put a stop to the expedition when some of his companions began to die and others abandoned him en route. He was finally forced to return to England in 1864. The expedition was considered a failure by the general public.

Livingstone found it difficult to raise funds for his forthcoming expedition in Africa after the fiasco of the Zambezi expedition. That failure, however, was not quite enough to stop him from returning to Africa.

He traveled to Zanzibar in 1866 to begin another journey. This time, his goal was to look for the source of the Nile River. He was accompanied by two of his faithful servants (Chuma and Susi), some Sepoys, some Comoros islanders, and several freed slaves. The starting point of the expedition was the Ruvuma river.

From the Ruvuma river, he reached Lake Malawi, Lake Tanganyika, Lake Mweru, and Lake Bangweulu. He discovered that the Lualaba River flowed into the River Congo, and not into the Nile River.

This expedition was marked by desertions, declining health, and theft. In 1869, the explorer contracted pneumonia, cholera, and jungle rot (tropical ulcers). He was rescued from death by Arab traders and the locals. He abhorred slave traders, but ironically, it was the traders who repeatedly rescued him from certain death.

In 1871, Livingstone was forced to put an end to the expedition after witnessing a massacre of hundreds of Africans. He was horribly shaken by the experience and also seriously ill, and this forced him to return to Ujiji in fall of the same year. 

Despite the numerous setbacks, Livingstone’s reputation as an explorer was growing in Europe and America. But no one from the outside world knew whether he was still alive or not. For many, it was if he had fallen off the face of the earth. 

A Meeting with H.M. Stanley and Livingstone’s Final Years

A hunt for the intrepid adventurer began soon after he embarked on his disastrous Nile expedition. Henry Morton Stanley, a journalist for the New York Herald, managed to find him while he was recuperating in Ujiji. In spite of his illness and problems that plagued him in his quest to look for the source of the Nile, Livingstone was still determined to begin another expedition after his recovery. 

Stanley tried to dissuade him from carrying out his plan, but Livingston would not relent. He embarked on an expedition for the last time after he and Stanley parted ways. Unfortunately, Livingstone’s quest for the source of the Nile River remained fruitless. He wandered the Lualaba and Lake Bangweulu for a couple of years to no avail.

Livingstone died from malaria and dysentery on May 1 or 4, 1873 near Lake Bangweulu. After his death, his heart was buried under a baobab or mvula tree by Chuma and Susi, his loyal servants. His body was carried by the very same servants to Bagamoyo. His remains were returned to London, and he was buried in Westminster Abbey.

References

Picture by: Unknown – This image is available from the National Library of Wales.  You can view this image in its original context on the NLW Catalogue, Public Domain, Link

Hughes, Thomas. David Livingstone. New York: Macmillan And Co., 1889.

Morrison, J.H. Missionary Heroes of Africa. New York: George H. Doran Co., 1922.

Seaver, George. David Livingstone: His Life and Letters. New York: Harper & Brothers, 1957.

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Hudson Taylor (1832-1905)

Hudson Taylor (1832-1905) is one of the most formidable names in the history of Christian missions. Although he was not the first Christian missionary in China, he was one of the most daring and most innovative. He established and built the China Inland Mission (now OMF International) despite many personal tragedies and the difficulties of adapting to a fast-changing China during the twilight years of the Qing Dynasty. He was able to successfully reach the Chinese people thanks to his willingness to eschew convention and assimilate to the Chinese way of life.

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Early Life

James Hudson Taylor was born in Yorkshire on the 21st of May, 1832. His father, James Taylor, was not only a chemist but also a Methodist lay preacher. His mother was Amelia Hudson.

Not much is known about Taylor’s childhood, except that his path to Christianity diverged from his parents’. In spite of his youth, he knew that he was destined to become a missionary. One religious literature that motivated him to become a missionary was “Poor Richard,” a pamphlet he had read at the age of 17. He promised himself that he would go to China as a missionary after this life-changing experience.

To prepare for the life of a missionary in China, he befriended prominent contemporary missionaries and lived with the poor in his native England. He also learned several languages, including Latin, Hebrew, Greek, and of course, Mandarin.

Despite these preparations, the journey to China did not start just yet. Taylor studied medicine in London to further prepare for the mission. During this time, he met Karl Gützlaff, a Prussian Lutheran missionary who founded the Chinese Evangelisation Society. Hudson soon volunteered to become the Society’s first missionary to China.

Shanghai and Beyond: The Early Years

Taylor dropped out of medical school in 1853 to sail to China, and arrived in the city of Shanghai on May 1, 1854. The journey to Shanghai was long and difficult. In addition to enduring a grueling voyage, he arrived in the troubled Qing Empire during the height of the Taiping Rebellion.

Life as a missionary in Shanghai was no easy task. Try as he might, Taylor couldn’t connect with his Chinese audience thanks to the language barrier and his foreign outfit. They viewed him with suspicion even when he offered his medical expertise.

However, he did not give up. Taylor adopted the Manchu queue (shaven forehead and braid) and wore the changshan (traditional Chinese dress) to fit in. His adoption of the Manchu dress and hairstyle was a hit among the locals. Distributing gospel tracts and preaching in the Shanghai and beyond were a bit easier after that.

He briefly left Shanghai and worked in Guangdong province with a fellow Englishman. He experienced several setbacks before he decided to relocate to Ningbo, a city just south of Shanghai. He left the Chinese Evangelisation Society, and formed the Ningbo Mission with English and Chinese missionaries.

Marriage to Maria Jane Dyer, Their Family, and Furlough in England

Hudson Taylor in 1893

Taylor met Maria Jane Dyer in Ningbo around 1857-1858. Maria was the daughter of Reverend Samuel Dyer, a fellow missionary who was stationed in the Malaysian province of Penang. Reverend Dyer had died in 1843 after his family relocated to mainland China.

Maria, now an orphan, was working at a school for girls run by a fellow missionary when she met Taylor. The couple became husband and wife in 1858. Their daughter, Grace, was born a year later.

The Taylors, along with a young Chinese convert, sailed back to England in 1860 because of health problems. In England, he spent his time translating the English Bible to the Ningbo dialect. He also continued studying medicine at the Royal London Hospital. This time, he was able to complete his diploma.

Taylor traveled all over Britain to preach the gospel and promote missionary work in China. His family grew during their furlough in England. The couple’s daughter Grace was followed by three more children.

However, the pull of China was still strong. In 1865, he and William Thomas Berger founded the China Inland Mission. They were soon joined by other missionaries, and they were able to raise funds for the mission. Less than a year later, the Taylors, along with CIM’s team of missionaries, sailed back to China. The voyage was arduous, but they were able to reach Shanghai safely in the fall of 1866.

China Inland Mission

Life in Qing China as a missionary was hard. During the Taylors’ first few years in China, the family was beset by setback after setback. They faced criticism from other missionaries because they chose to don traditional Manchu clothes. The couple’s eldest daughter, Grace, also died of meningitis in 1867. In addition, the China Inland Mission group was torn by disagreements and discord.

China was a fast-changing, albeit troubled, empire during the 19th century. The Qing Dynasty was already on the verge of collapse due to internal discord and the arrival of technologically advanced Western powers. It was only a matter of time before the troubles would reach Taylor, his family, and the China Inland Mission.

Taylor and his group of missionaries were attacked during the Yangzhou riot (1868). They suffered injuries, and the episode resulted in the intervention of the Royal Navy. Wary of war that might explode between the two empires, British legislators tried to convince Taylor and his team to leave China, lest any more violence occurs. Despite the setbacks, Taylor did not back down and the China Inland Mission endured.

Tragedy would strike him once more when Maria and their youngest child died in 1868. Taylor’s grief and his deteriorating health pushed him to go back to England to recuperate. In England, he married fellow missionary Jane Elizabeth Faulding. The family went back to China in 1872.

In 1876, the Qing government was forced to sign the Chefoo Convention (Yantai Treaty). Finally, some good news for Taylor and the China Inland Mission. Missionary work was now legal all over this vast and uncharted empire. Taylor and his team of missionaries wasted no time in pushing deeper into the heart of China, establishing mission stations along the way.

Thanks to his wife’s promotion of the group’s work in England, English missionaries soon arrived in droves in China. The mission grew until the group was able to establish 59 churches. They were later joined by American missionaries.

Hudson Taylor also traveled to the United States where he attended the Niagara Bible Conference. He met Dwight L. Moody and Cyrus Scofield while in the US. Both men later became supporters of the China Inland Mission.

Death

Taylor and his wife relocated to Switzerland due to his health issues. He resigned from CIM in 1902 and was replaced by Dixon Edward Hoste. His wife died in 1904 in Switzerland, prompting Taylor to return to China. He was able to visit several cities before he died in the city of Changsha in Hunan province in 1905. His resting place is in the English Cemetery in Zhejiang next to Maria, his first wife.

References:

Picture: Public Domain, Link

Pollock, J. C. (1983). Hudson Taylor and Maria: Pioneers in China. Eastbourne: Kingsway.

Pollock, John C. The New International Dictionary of the Christian Church. Edited by J. D. Douglas and Earle E. Cairns. Grand Rapids, MI: Zondervan Publishing House, 1996.

Taylor, Howard. Hudson Taylor in Early Years : The Growth of a Soul. Singapore: Overseas Missionary Fellowship, 1998.

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What to Pray For When You Don’t Know What to Pray For

man praying

I don’t know where I heard this, but one of the best pieces of advice I’ve ever been given when it came to prayer is this: set a timer for five minutes and try to pray the entire time.

It shouldn’t really be that hard; after all, we sit in drive-thru lanes at fast food places for longer than that. But it feels hard sometimes, because we’re forced to search deep inside of our hearts and express things that we otherwise wouldn’t.

Trust me, it’d be much easier to just say what you want to say and move on with your life, but that produces shallow prayers that don’t really reach down to the core of your being.

So if you haven’t tried the five-minute prayer yet, try it. You’ll be surprised at what comes out of your mouth.

But five minutes can be a long time, and sometimes we find ourselves at a loss for words as to what to actually pray for. It’s not that you’re not thankful (you are), or that you don’t need anything (you do), or that you don’t have anything to say (always), but it’s because either you feel like you’ve said it all before, or you don’t know how to express whats on your heart.

If that describes you, here are a few things you can start with.

1. Reflect on His Majesty

You can’t go wrong with this one. When you’re struggling to think of what to pray for, just take a moment and dwell on the attributes of Jehovah: how grand He is, how powerful He is, how loving He is, and how merciful He is.

It’s a tactic employed often by the psalmists. In Psalm 145, David does nothing for 21 straight verses except praise God for who He is. If you read the psalm, what you’ll notice in addition to that is how David moves the focus from who God is to what He’s done for us.

And that’s the real power of God: that although He can do anything He wants, He chooses to love and show mercy towards mankind.

Reflect on that.

2. Ask for Wisdom

At the start of his life, Solomon was on a roll. He accumulated wealth, began several construction projects (including the Temple), and successfully decided the correct mother between two warring women.

But his noblest act? Asking for wisdom.

Ironically, Solomon shows incredible wisdom in asking for wisdom when God offered him his choice of anything he could want (1 Kings 3:5-9). Solomon knew that the key in managing an empire was in his ability to make the right choice for the long-term success of his nation.

And so can you. You may not be in charge of an entire kingdom, but you’re most likely in charge of a family, other people at work, or in some other position of leadership, big or small. If not, you’re at least in charge of your life, and you’ll need wisdom to help make the right decisions there too.

Ask for Wisdom.

3. Pray for Unity

This is one of those things that is easy in theory, but difficult in practice.

Right before Jesus’ crucifixion, as He’s either in the Garden or still in the Upper Room with His Apostles, He “lifts up His eyes to Heaven” (John 17:1) and prays for a few specific things, but the foremost on His mind towards the end of the prayer is very simple:

Unity.

Of all the things He could have prayed for – courage, love, an easy life, etc – Jesus prayed that His disciples the world over would dwell together in unity.

Of course, unity for unity’s sake is not real unity; real unity comes when we center our faith and our life around God’s Word (John 17:17). Only then can we find the rallying point that our souls depend on.

Pray that we will rally around God’s Word and not man-made doctrine.

4. Find Humility

Whether we realize it or not, all of us could use a dose of humility every once in a while.

I don’t mean getting the kind of humility that comes after getting destroyed by a nine-year-old in Wii Bowling, I’m talking about real humility – the kind that forces you to look deep inside of yourself and evaluate your shortcomings with an eye to fix them.

The old adage rings true: that which gets measured gets managed, and unless we’re truly measuring ourselves, there’s no way to fix those things that are wrong (2 Cor. 13:5).

Remember, the greatest king to ever sit on the throne of Israel went for nearly an entire year before acknowledging that he made a mistake with Bathsheba and Uriah, so if you think you’re an excellent judge of your own character, take a moment and do a full inventory of your life.

You might be right in your assessment of yourself, but the only way you’ll know is if you look at yourself honestly.

Pray that God would humble you so that you might be saved (1 Peter 5:5-6)

5. Forgive Others

I’m not a big fan of the phrase “forgive and forget,” because it’s almost impossible in our world to literally “forget” what people have done against us, but you understand the idea at least.

“Forgive and forget” is when we choose to move past what others have done in order to salvage a relationship that will hopefully grow past this. It’s a key factor in our own forgiveness, as Jesus laid out in the model prayer: “Forgive us our debts, as we have also forgiven our debtors.” (Matthew 6:12).

Ergo, unless we forgive others, we can’t expect God to forgive us.

Unfortunately, some of us refuse to forgive because it gives us some sick sense of validation. If we can hold a grudge against others, that means someone owes us something. It gives us a sense of importance due to the obligation we dangle over other people’s heads.

That’s why, at least in part, it’s so hard to forgive other people. To forgive means to forget ourselves and work for the betterment of others – a hard pill to swallow for someone who has wronged us so dearly.

That’s why we need God’s help.

Ask for strength to forgive other people.

6. Opportunities to Serve

One thing I have found true in my own prayers is that if you ask God to open doors (1 Cor. 16:9), He will do it, and usually in the most unforeseen ways possible.

Chances are, there are people in your church or community right now that could desperately use your help, but like the Parable of the Good Samaritan (Luke 10:30-36), we pass right on by without paying a second thought. We’re either too wrapped up in our own world or we don’t recognize opportunity when we see it.

Ask God for opportunities to serve, and you’ll most likely find more than you know what to do with.

Your turn: What are some of your suggestions for things to pray for when you don’t know what to pray for?

This article was republished from http://www.coffeeandabible.com/2019/05/02/101-small-ways-to-share-the-gospel/ with permission from the author, Brady Cook. We are grateful to Brady for sharing it with us. Please visit his blog and check out his books on Amazon.

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101 Small Ways to Share the Gospel

people talking over a drink

Of all the things that are difficult in the life of a Christian, talking to someone else about the Gospel is probably one of the hardest. For most of us, we’re content to sit in our little church pews and sing some songs, while resisting the constant temptations that life tends to throw at us tends to take up the majority of our willpower.

Evangelism? That’s only for super Christians.

Fortunately, it doesn’t need to be that difficult. One of the greatest lies about sharing the Gospel with someone else is that you need a table, a flip-board, and a victim strapped to a kitchen chair. In reality, it can be as simple as one word or one glance at you reading your Bible that gets people’s motors running.

That’s why I compiled this list. Here are 101 of the best-yet-microscopic ways that we can teach others about Jesus. You’re not meant to do all of them; instead, pick one to focus on this week. Next week, pick a different one. Then, take one and change it up for the week after that. If nothing else, let these ideas serve as springboards for your own evangelism efforts.

And remember, our goal in evangelism is not to force the Gospel on people, but to simply tell them the Truth and help them understand it if possible. God asks us to simply try, not coerce.

  1. Read the Bible in public.
  2. Read the Bible in public with a friend.
  3. Read the Bible in public with a small group.
  4. Read the Bible in public with a stranger.
  5. Ask someone where they go to church.
  6. Invite them to church.
  7. Ask them questions about their church.
  8. Teach a Bible class.
  9. Distribute free Bibles at a garage sale, community event, etc.
  10. Mention God in casual conversation.
  11. Mention prayer in casual conversation.
  12. Mention a favorite verse in casual conversation.
  13. Hang Bible verses in your cubicle, classroom, etc.
  14. Listen to a sermon on full blast in your car so that other drivers notice and hopefully let you start a Bible study at a stoplight while everyone else sits behind you honking their horns.
  15. Go door to door.
  16. Volunteer at a hospital.
  17. Volunteer at a food bank; engage others in conversation.
  18. Start a blog.
  19. Start a youtube channel.
  20. Start a podcast.
  21. Give God the glory instead of the blame.
  22. Refuse to engage in unGodly activities. When they ask, explain why.
  23. Hand out a Biblical pamphlet or tract.
  24. Write out messages in sidewalk chalk.
  25. Support a preacher, either overseas or domestic, and share the Gospel indirectly.
  26. Write a letter.
  27. Make a Facebook post.
  28. Make an Instagram post.
  29. Start a Pinterest board and join groups.
  30. Be active in forums like Reddit, Tumblr, etc.
  31. Engage in the comments section of websites. The key word there is “engage,” not “argue with mercilessly.”
  32. Host a movie night with a Biblically-focused movie. Have an honest, open discussion and study about the themes.
  33. Offer a home Bible study.
  34. Lead a devotional.
  35. Include a Bible verse in your e-mail signature.
  36. Bring food to a neighbor in need and offer to pray with them.
  37. Pray with someone.
  38. Walk up to a stranger and ask if they’d like to study.
  39. Study the Gospel yourself. The more it’s on your mind, the more it’ll come out of your mouth.
  40. Share why you became a Christian.
  41. Ask someone why they became a Christian.
  42. Ask them what they did to be saved.
  43. Ask someone to help you share the Gospel.
  44. Pray for opportunities.
  45. Pray for helpers.
  46. Ask your preacher/elder/deacon for opportunities they know of.
  47. Listen for openings in conversations.
  48. Build relationships.
  49. Start a book club. The Chronicles of Narnia series, in particular, has lots of Christian themes and imagery worth discussing.
  50. Start a Bible reading challenge with your friends and family.
  51. Use a story (AKA a parable).
  52. Leave a Bible on the dashboard of your car.
  53. Focus on conversion, not baptism (although baptism is vital).
  54. Text someone a few verses or an invite to services.
  55. Refuse to gossip. If asked, explain why.
  56. Live the life of a Christian. People will be amazed.
  57. Sing a hymn casually.
  58. Tell them about Coffee and a Bible (hey, I had to).
  59. Pray before a meal in a restaurant.
  60. Evangelize to someone who tries to sell you something. At the very least, there’ll be one less solicitor on your doorstep.
  61. Share a sermon with someone.
  62. Actually talk to Mormon missionaries who show up at your house.
  63. Create a quick “Bible card” with key facts and a follow-up e-mail address for them to contact you later.
  64. Hand out five business cards for your church every single month to different people.
  65. Teach a class/devotional/sermon on evangelism. Make it a church-wide effort.
  66. Ask a deep question, such as “What do you think Heaven will be like?”
  67. Read the Bible to patients in a hospital.
  68. Visit a nursing home and spend time with the patients. The nurses and staff will notice.
  69. Host an atheist/Christian debate watch party.
  70. Livestream a Bible reading.
  71. Say “I’ll pray for you” instead of “I hope you feel better.”
  72. Download a Bible app on your phone and invite your friends to do the same via the Facebook sharing function.
  73. Buy a phone with prepaid minutes and set up a hotline for prayer and/or Bible study. Advertise in your local community.
  74. Minister to prisoners.
  75. Get active in a social issue that will allow you to share the Truth (i.e. anti-abortion walks, homeless shelters, etc).
  76. Excel in everything you do. “Whatever you do, do your work heartily, as to the Lord and not to man” (Colossians 3:23).
  77. Listen before speaking.
  78. Listen to people’s issues. Connect them with Scriptural solutions.
  79. Make family Bible studies a regular event. Don’t forget, the first people we should be reaching with the Gospel are our own children.
  80. Go into the “synagogues.” Find places where people are already active in religious conversations – like Paul did in Acts – and engage with them.
  81. Evangelism flows best when it flows through relationships. Find the people closest to you and be very honest and open about your desire to see them saved.
  82. Use an evangelistic tool. Flipcharts, though outdated, were effective for decades. Find a modern-day equivalent that can help you share the Gospel and employ it.
  83. Share Biblical articles on social media.
  84. Get out of your comfort zone. Be bold.
  85. Share a picture of nature and remark about God’s handiwork.
  86. Leave a Google review on your church’s page. Online reviews help others determine where they should worship.
  87. Create a Facebook event for your church and invite all of your friends to it.
  88. Start a public Bible study at Starbucks, Chick-Fil-A, or anywhere you can find space. Use meetup.com to help others find out about it.
  89. Create a private Facebook group where you can have in-depth spiritual conversations. Encourage everyone to study and contribute.
  90. Leave a Bible tract at the gas pump.
  91. Send Bibles to hard-to-reach nations. Though the Bible has been translated into hundreds of languages, that doesn’t mean they’re reaching the people in those countries. Find a way to support more restricted nations financially.
  92. Take on leadership roles in your local church (public worship, teach Bible class, elder/deacon, etc).
  93. Carry a pocket Bible to read regularly.
  94. Respect where people are coming from.
  95. Ask about the differences between churches and their beliefs.
  96. Turn trite, regular greetings into opportunities to go deep. Instead of responding with “I’m fine,” when someone asks how you’re doing, say “I’m blessed,” or something similar.
  97. Try. Our goal is not to ram the Bible down people’s throats, but to share the Gospel and let them decide for themselves. Evangelism is a success if we simply tell.
  98. Smile.
  99. Start.
  100. Commit.
  101. Don’t quit.

What would you add/take away to this list? Let us know in the comments!

This article was republished from http://www.coffeeandabible.com/2019/05/02/101-small-ways-to-share-the-gospel/ with permission from the author, Brady Cook. We appreciate Brady sharing his writing and thoughts with us. Please give his blog a visit and check out his books on Amazon.

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China Invades Tibet 1950-1951

The Tibetan king, Songtsen Gampo, was the first to establish relations with China after his marriage to a Tang Dynasty princess. The Qing Dynasty intensified the efforts to bring Tibet into its fold, but it was distracted by internal problems during the latter half of its rule. Between 1950 and 1951, however, China invaded Tibet and finally drove its ruler, the Dalai Lama, into exile. This event is recorded on the Bible Timeline Poster with World History during that time.

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Origins and Early Years

Nestled between the towering Himalayas in the south and the Kunlun Mountains in the north is the vast Tibetan plateau. The western portion is bordered by Jammu and Kashmir, while the east is bounded by the provinces of Yunnan and Sichuan. At its center is the city of Lhasa, Tibet’s administrative center and revered by its people as a holy place in Buddhism.

According to their creation myth, the Tibetans descended from the Buddha of Compassion, Avalokiteśvara, who was reincarnated as a monkey in Sothang in the Yarlung Valley. This creature mated with the ogress of the rocks who then gave birth to the first Tibetans. As the years passed, their descendants came to call the region they inhabited as “Bod” (Bö/Bön). The Chinese called them “Fan” or “barbarians” (although the term is applied to all non-Han peoples), and the word later evolved into “T’oufan.” Sogdians and Turks called them “Tüpüt,” while Arab merchants and writers used variants such as “Tibbat” and “Tübbet.”

Tibet would not stay in obscurity for long. During the early 7th century AD, the gyelpos (chieftain) of Yarlung named Namri Songtsen embarked on a series of conquests against chieftains of other Tibetan clans. After defeating them, Namri Songtsen declared himself the first king of the Tibetan empire. He died in AD 620 and was succeeded by his son Songtsen Gampo.

Tibet and China

During Songsten Gampo’s reign, ties were solidified between Tibet and China.

Ties between China and Tibet were solidified during Songtsen Gampo’s reign (c. AD 620-649). He led the Tibetan army in attacking China’s western frontier, forcing the Tang emperor Taizong to request an alliance with him. China’s alliance with Tibet was cemented with the marriage of the Tang princess Wencheng to the Tibetan king. Apart from the practice of heqin (marriage alliance), the two empires also sealed the friendship by signing the “Treaty of Uncle and Nephew” between AD 821-823.

Buddhism arrived in Tibet during Songtsen Gampo’s reign. It supplanted animism long practiced by the people, and monasteries soon cropped up all over the region.   

Songtsen Gampo’s dynasty crumbled after his death, and it was later followed by the collapse of the Tang Dynasty. Tibet maintained its independence and isolation during the rule of the Khitan Liao Dynasty and the Jurchen Jin Dynasty. This was also the case when the Western Xia Empire of the Tanguts dominated the north. They also remained isolated during the rule of the Song Dynasty, but this isolation was broken during the reign of the Mongol Yuan Dynasty. Despite their reputation for ruthlessness, the Mongols allowed the Tibetans greater autonomy after they were                                                                brought into the fold.

Godan Khan, a grandson of Genghis Khan, appointed the Buddhist scholar Sakya Pandita as ruler of the Tibetans after the Mongol invasion. Even after the Mongols were driven back to the steppes and the Ming Dynasty rose, lamas (priests or monks) remained as rulers of Tibet. China and Tibet maintained little contact during the reign of the isolationist Ming Dynasty.

Ties between China and Tibet resumed during the reign of Ngawang Lobsang Gyatso, the Fifth Dalai Lama. With the encouragement of his supporter, the Mongol leader Güshi Khan, the Fifth Dalai Lama traveled to China to establish relations with the Qing emperor. Although Tibet still had a king, the Dalai Lama served as the people’s spiritual and political leader.

Relations between China and Tibet soured when Kangxi Emperor interfered with the selection of Seventh Dalai Lama. For the first time in Tibet’s history, 2,000 Chinese troops were stationed in its territory. A Qing military governor, meanwhile, was installed to supervise the region and counter the influence of the Dzungars of the north. Ambans (Qing high officials) traveled to Tibet and served as Chinese ambassadors.

Eager to undermine the Dalai Lama’s authority, Qing officials tried to pit him against the Panchen Lama (the second-highest person in the Tibetan theocracy). To the Tibetans’ relief, the Panchen Lama refused to be enticed into this power game. The murder of the Tibetan prince Gyurme Namgyal in 1750 only intensified their opposition to Chinese interference. Qianlong Emperor then scrapped Tibetan monarchy and elevated the Dalai Lama as the ruler of Tibet. During the late 1700s, China tightened its hold on Tibet and sought to isolate it from other nations.

Tibet in the Age of Imperialism

Despite the Qing officials’ efforts to isolate Tibet, intrepid European adventurers, Christian missionaries, and British officials still managed to slip into Tibet in the early 1800s. Wars and rebellions also kept China distracted, making the entry of European explorers easier than expected. In the 1880s, Russia started to stake a claim on Tibet under the pretext that the region was a part of the Mongol empire it then held.

But its rival, Britain, preempted Russian occupation and invaded Tibet in 1904. Sir Francis Younghusband led the British contingent into Lhasa and easily overcame the Tibetan army. Tibet was forced to sign the Convention Between Great Britain and Thibet [sic], giving Britain access to the kingdom and other privileges at China’s expense. Tibetans were initially optimistic, but it did not take long for them to realize that they were nothing but pawns for the two empire builders. In 1906, Britain signed the Anglo-Chinese Convention in Beijing, thereby acknowledging Chinese authority in Tibet.

China then built military outposts, roads, and telegraph lines within Tibet. 2,000 Chinese troops traveled to the region to assert China’s authority, but the Tibetans considered this an invasion. Their army, led by 13th Dalai Lama, fought the Chinese, but their outdated arms were simply no match for Chinese artillery. The Tibetan army was decimated, and the 13th Dalai Lama was forced to flee to India where he and his supporters established a government-in-exile. Despite their appeals for help to the outside world, their pleas largely fell on deaf ears. Britain—whether out of respect for the treaty it signed with China or it underestimated China’s strength—did not intervene in the conflict.

Tibet was given a brief respite when the administration changed hands from the Qing Dynasty to the Kuomintang. Troops sent by the new Chinese government were later repulsed by Tibetan soldiers. Chinese soldiers stationed in Lhasa, meanwhile, returned to China on their own or were driven out by the Tibetans. The 13th Dalai Lama returned from exile and soon declared his country’s independence. As expected, this declaration was only ignored by China.

Over the years and as the negotiations continued, the status of Tibet’s independence remained in limbo. Thinking that Britain is the key to Tibet’s independence, the 13th Dalai Lama made moves to cement an alliance by allowing British companies to enter and do business in the domain. This move, however, became unpopular with his people, so the Dalai Lama distanced himself from the British from then on. Tibet would suffer another blow when the 13th Dalai Lama died in 1933.

After many years of searching, Tibetan monks finally found the 14th Dalai Lama in the Amdo region. The 13th Dalai Lama was reincarnated in the body of a young Tibetan boy named Lhamo Thondup who was to be renamed Tenzin Gyatso.

China Invades Tibet

As the Second World War raged outside the borders of Tibet, its government tried to remain neutral. Its administrators refused the construction of Chinese supply route through its territory for fear that this would later give the enemy a foothold inside the country. Britain and the United States both stepped in and pressured Tibet to give in. Tibet had no choice but to concede.

Tibet’s leaders were anxious to reach out to the outside world when the war ended. It established relations with neighboring nations, moving especially closer to India. India soon became Tibet’s primary (if ambiguous) ally when Britain finally left the subcontinent in 1947.

In 1949, Mao Zedong’s Chinese Communist Party overcame the Nationalists and finally drove them out to seek refuge in Taiwan. In October 1950, the People’s Liberation Army crossed Tibet’s borders and easily defeated the outnumbered Tibetan army. Chinese soldiers then proceeded to slaughter thousands of Tibetans between 1950 and 1951.

The young Dalai Lama immediately lodged a protest to the United Nations, but it was in vain as the Tibetan state was not a member. The international community was quick to condemn the invasion but made no solid action to help Tibet. To the Tibetans’ dismay, India recognized Chinese authority over them. In 1951, the Dalai Lama was forced to sign the Seventeen Point Agreement for the Peaceful Liberation of Tibet which gave China sovereignty over the state.

As the years passed, China ushered Tibet into the 20th century. But this modernization was not at all benevolent as China’s communist leaders gradually tried to curb the Dalai Lama’s power and reduce the importance of Buddhism in the Tibetans’ life. During the early 1950s, relations between China and Tibet gradually improved. The Dalai Lama visited Beijing in 1956 where he was welcomed by Mao Zedong himself. But there was no doubt about China’s intention when during one dinner, Mao famously remarked to the Dalai Lama that “religion is poison.” The Dalai Lama returned to his territory, but the situation of the Tibetans only worsened as the years went by.

Under the communists, the land was taken from wealthier Tibetans and redistributed to the poor peasants. Monasteries were destroyed, while monks were pressured to return to secular life. The Tibetans organized resistance, but they suffered harsh reprisals from Chinese troops. In 1958, Chinese authorities invited the Dalai Lama to a meeting, but his supporters steadfastly refused to let him go.

Norbulingka, the Dalai Lama’s summer palace, was nearly hit by artillery shells in 1959. This alarmed the Tibetans who rallied behind their ruler in Lhasa. A Chinese general then renewed the invitation to the Dalai Lama but laid out a condition that he should come alone and unarmed. The Tibetans sensed an ambush, so they dissuaded the Dalai Lama from coming and convinced him to leave Tibet instead. The Dalai Lama agreed, and a crowd of Tibetans surrounded Norbulingka while he made his way out of the palace in disguise on March 17, 1959. He and his companions then made the dangerous trek to the Himalayas. They arrived in India two weeks later, to the relief of his people and his supporters in the international community.

The exiled Dalai Lama still lives in India, while many Tibetan refugees live in neighboring countries such as India, Nepal, and Bhutan. Other refugees have been resettled in Europe, North America, and Oceania.

References:

Picture by: User:Dr. Blofeldhttp://cc.purdue.edu/~wtv/tibet/photo/songsten.jpgen:Image:Songstengampo.jpg, Public Domain, Link

Kelly, Petra K. The Anguish of Tibet. Berkeley, CA: Parallax Press, 1991.

Shakabpa, Wangchuk Deden. One Hundred Thousand Moons: An Advanced Political History of Tibet. Translated by Derek F. Maher. Leiden: Brill, 2009.

Stein, Rolf Alfred. Tibetan Civilization. Translated by J.E Stapleton. Driver. Stanford, CA: Stanford University Press, 1972.

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Japanese Chinese War (The First Sino-Japanese War 1894-1895)

Between 1894 and 1895, Imperial Japan and Qing Dynasty China fought supremacy over Korea. It would be called the First Sino-Japanese War, a bloody conflict from which Japan emerged triumphantly. China was forced to cede the Liaodong Peninsula, Taiwan, and the Penghu Islands to Japan after its loss in 1895. It was also compelled to acknowledge Japan’s supremacy in Korea. This event is recorded on the Bible Timeline with World History during that time period.

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Japan During the Meiji Restoration

Japan was able to turn itself from a feudal society into a modern and wealthy state during the Meiji period (1868-1912). Starting in the late 1870s, the emperor and his ministers toyed with the idea of transforming the government into a more Westernized one. In 1879 and thereafter, the Japanese people were allowed to elect prefectural, town, and local representatives. By 1889, a constitution had been promulgated. This was soon followed with the election of a prime minister.

Japan learned from the humiliations it suffered during the 1850s, so it quickly transformed its military to become the strongest in Asia during the late 19th century. The army structure and discipline was copied after the Germans, while the navy was modeled after the British. The troops were made up by young men conscripted from all classes, while the military’s arsenal was among the most modern at that time. All these were implemented to counter the threats (whether real or perceived) posed by China and Russia.

It was also during this time that Japan started to dream about territorial expansion. It tightened its hold on Hokkaido, and tried to occupy the Sakhalin and Kuril Islands but was deterred by Russian presence there. It annexed the distant yet crucial Bonin and Ryukyu Islands. The Ryukyus, long a tributary of the Qing Dynasty, were taken from China.

It was not long before Japan’s ministers set their sights on Korea, the Hermit Kingdom. Korea, although long isolated from the outside world, still maintained contact with and paid tribute to Qing China. The Joseon Dynasty which ruled it since the 14th century had become weak and the kingdom itself remained backward. Western powers were already making moves to lift Korea’s veil of isolation and establish trade with the kingdom. Japan was quick to recognize this, so during the 1870s, its ministers sent envoys to Korea to establish relations with it and encourage it to become independent from China’s suzerainty.

Korea’s response to Japan’s overtures was eerily similar to the latter’s response to the West in 1853. Although the Koreans resisted at first, they were finally strong-armed into signing the Japan–Korea Treaty of 1876. The treaty guaranteed Korean independence (from China only) and granted exclusive trade privileges to Japan. Japanese citizens were also allowed to reside in Korea. Taking a page from the Western playbook, Japan then demanded extraterritoriality from the host country.

China, naturally, refused to acknowledge the existence of the Japan–Korea Treaty of 1876. King Gojong’s court became divided between the conservative pro-China faction and the group which supported a progressive and pro-Japan stance. Relations between Japan and China became frosty as the years passed.

The Gapsin Coup further damaged the relations between China and Japan. A group of reformers supported by Japan attempted to oust the pro-China administration in Korea in 1884. The coup, however, was unsuccessful. Riots flared up in Seoul, and a mob burned down the Japanese legation. When the furor died down, Korea was forced to grant trade and diplomatic privileges with Japan. It was also compelled to pay an indemnity for the damage the rioters had caused to the Japanese legation. Japan and China stationed troops in Korea in the same year but agreed to withdraw them after signing the Sino-Japanese Convention of Tientsin in 1885.

Korea was engulfed in rebellions between the late 1880s and the early 1890s. Despite the truce China and Japan both signed, the Nagasaki Incident of 1886 and murder of the revolutionary Kim Ok-gyun in 1894 only added fuel to the fire. The situation finally worsened when King Gojong asked Chinese authorities to send reinforcements to help him suppress the Donghak Rebellion (1894).

A rendering of the Matsushima, flagship of the Imperial Japanese Navy during the Sino-Japanese War.

2,000 Chinese troops were sent to Korea in response to King Gojong request. Japan, however, felt that this was a direct violation of the Convention of Tientsin. To counter Chinese presence in the peninsula and to protect their interests there, the Japanese authorities also sent their own troops. The hostilities became full-scale war when the Chinese and Japanese troops faced each other in combat in July 1894. The Japanese troops, however, managed to rout the Chinese in the Battle of Seonghwan (July 28-29, 1894) and Battle of Pyongyang (September 15, 1894).

The Japanese navy made quick work of the Chinese Beiyang Fleet in the Battle of the Yalu River two days later. Japanese troops then crossed the Yalu River into Manchuria and massacred Chinese soldiers and civilians alike. This gave them a foothold not only in Korea but also within the Qing Dynasty’s homeland itself. The invasion of Manchuria was quickly followed by the occupation of the distant Pescadores (Penghu Islands).

China was forced to sue for peace after the devastating defeats she suffered during the war. Representatives of both nations signed the Treaty of Shimonoseki (April 17, 1895) to end the hostilities. In this treaty, China was required to pay 200 million taels to Japan as indemnity. Japan also annexed Taiwan, the Pescadores, the Liaodong Peninsula, and Korea. France, Germany, and Russia later intervened and forced Japan to give up its claim to the Liaodong Peninsula. In exchange, China would pay Japan an additional indemnity of 30 million taels. The presence of Russian reinforcements in eastern Siberia forced Japan to abandon its claim to the Liaodong Peninsula. It was, however, free to occupy Taiwan, Korea, and the Pescadores. Japan perceived the Triple Intervention as another humiliation, and its relations with France, Germany, and Russia became frosty soon after.

References

Picture: Public Domain, Link

Meyer, Milton Walter. Japan: A Concise History. Lanham, MD: Rowman & Littlefield Publishers, Inc., 2012.

Nish, Ian H. A Short History of Japan. New York: Praeger, 1968.

Perez, Louis G. A History of Japan. Westport, CT: Greenwood Press, 1998.




  

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Methodists Separate from Church of England 1795

The 18th-century religious movement called Methodism was founded by the Anglican priest John Wesley. As Methodist converts increased, the clergy of the Church of England often refused to administer them the sacraments. Wesley adamantly encouraged the Methodists to remain in the Anglican fold, but it was not meant to be. In 1795, Methodist leaders issued the Plan of Pacification which allowed their clergy to administer the sacraments to their own members. This marked the formal separation of Methodists from the Church of England.  These events are recorded on the Bible Timeline with World History during that time.

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Origin

John Wesley, the founder of Methodism, was born in the town of Epworth in 1703. He was one of the nineteen children born to the former Nonconformist and Epworth rector Samuel Wesley by his wife Susanna Wesley (also called “the mother of Methodism” by the movement’s historians). His grandparents, however, were Puritan Nonconformists. The younger Wesley studied at the Charterhouse School, Christ Church, and Lincoln College, Oxford. His ordination as a deacon came in 1725 and became an ordained priest three years later.

In 1729, he returned to Oxford and discovered that his brother Charles and a few of their friends had formed a study and spiritual improvement group called the “Holy Club.” Members of the “Holy Club” (later labeled “Methodists”) met to pray and study the Greek New Testament. John joined them, and it was not long before he became the group’s leader.

Wesley traveled to North America in 1735 at the invitation of the Society for the Propagation of the Gospel. He was supposed to work as a missionary to the Native Americans in Georgia, but the time he spent in America ended in failure. However, this period in his life was not completely a waste of time. Before he returned to England in 1738, he had met a few Moravians whose beliefs and piety impressed him. He met a Moravian named Peter Boehler when he returned to London, and the two soon became friends. Boehler’s guidance and presence in Wesley’s life reinvigorated him. Another event that changed his life that year was a meeting in Aldersgate Street where he listened to a reading from Martin Luther’s commentary on the book of Romans.

After visiting a Moravian leader at Hernhut, he returned to London and started to preach on salvation through Jesus Christ. His enthusiasm ruffled the feathers of some Anglican clergymen who later barred him from preaching behind the pulpit. Far from deterred and with some encouragement from his friends, Wesley began organizing church societies in some cities and towns in England, Scotland, and Ireland. So began the religious movement called Methodism.

Life as a pioneer of a religious movement was not easy. The clerics of the Church of England viewed the Methodists with animosity. There were also a couple of instances when Wesley himself was attacked by mobs. Loyal to the core, he encouraged the Methodists to attend Anglican services and celebrate the Holy Communion with Anglican members. Anglican ministers, however, forbade Methodists from taking the Holy Communion with them. Methodist ministers began to hold the Lord’s Supper among themselves and their members–something Wesley himself discouraged. Despite these difficult experiences, he remained faithful to the Church of England and its teachings and encouraged the Methodists to do the same.

Independence from the Church of England

John Wesley is considered the founder of Methodism.

The separation between the Methodists and the Church of England became inevitable as the years passed. By the 1770s, the movement had grown to a point that there were more than a hundred Methodists preachers working in Britain and the North American colonies. The newly created United States of America, however, had a shortage of Methodist ministers. Wesley responded by bypassing the authority of the Anglican bishops and ordaining ministers with authority to dispense the Communion.

Until his death in 1791, Wesley continued to encourage the Methodists to maintain a connection with the Church of England. The rift between the two denominations only widened as the years passed. The issue regarding the dispensation of the sacraments continued to be a bone of contention between the Anglicans and the Methodists (and even among the Methodists themselves). Some members wanted to submit to the Church of England with regards to the sacraments issue, while others advocated total separation. This issue was repeatedly addressed in annual conferences starting in 1791, but no concession could be reached for another four                                                                       years.

Finally, in the 1795 conference, the Methodist leaders decided to allow the administration of sacraments if the majority of church officials consented. The 1795 Plan of Pacification marked the total separation of the Methodists from the Church of England.

References:

Picture by: [Public domain], via Wikimedia Commons

Boswell, John W. A Short History of Methodism. Nashville: The M.E. Church, South, 1903.

Skevington Wood, Arthur. The New International Dictionary of the Christian Church. Edited by J. D. Douglas and Earle E. Cairns. Grand Rapids, MI: Zondervan Publishing House, 1996.

Telford, John. Popular History of Methodism. London: Charles H. Kelly, 1900.




   

 

   

    



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Four People Who Will Destroy Your Church

inside of an empty church

Once upon a time, when I was a young(er) preacher, I remember talking to an older man who had served as an elder in a couple of different congregations in his lifetime. He had seen churches rise, he had seen some fall, but most stayed in that religious limbo of neither growing nor dying.

I complained to him about a few things that I had heard were going on in other congregations – how people were fighting, taking over, developing factions, etc – and he gave me a piece of advice that I still remember to this day.

He looked me square in the eye, and said slowly but seriously, “You know what Brady? The thing that some churches need is a few good funerals.”

I was aghast! How could anyone suggest such a radical solution to a problem like this! After all, these are people’s souls were talking about!  You can’t just give up on them!

Over time, as I’ve watched other congregations develop, I’ve begun to see the wisdom in his words, NOT that we need to encourage death, but that there are people that are so toxic and so destructive, that they will literally destroy your church from the inside out.

I don’t want these people to die and I don’t want them to go away, but there’s a very good reason that Paul advocated disfellowshipping in 1 Corinthians 5, as well as marking erring brethren in Romans 16:17-18: some people, if left unchecked, will eat your congregation up like a sumo wrestler in a buffet line.

And when we’re talking about people’s souls at stake – souls that could be lost by keeping someone like that inside the ranks – it becomes a matter of spiritual necessity that they are removed.

**Note: the purpose of disfellowship is not simply to remove them, but to remove them so they will better identify their ways and get back on track (1 Cor. 5:5). I wanted to make this point clear, lest anyone accuse me of being overly harsh.

One of the hardest parts of this process can be in identifying who these people are in the first place. Outside of a blatant sin, how can we know whether someone has the ability to destroy a congregation? And even if their actions are not worthy of disfellowship, it is still important to discern who these individuals are so we, or the elders, can correct them.

Here’s a list of the most common types of church-destroyers:

The Heretic

No surprise here; the person who stands up and spouts false doctrine needs to be handled immediately, without hesitation and without compromise, lest they persuade others to leave the faith entirely.

Paul rightly identified this spirit within Peter in Galatians 2, when he noticed that Peter only wanted to fellowship with the Gentiles when the Jews were gone – a hypocrisy that Acts 15 sought to correct. They were his brothers, after all, and the misguided religious judgment of a few Jewish yuppies should not have convinced him otherwise.

Paul pointed out the error of his way with one simple verse: “If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?” (Gal. 2:14). Touché,Paul the Apostle.

The text is careful to point out the fact that Paul did this publicly, A.K.A., in front of everyone and their buddies. Why? Because such a public sin, which had the ability to lead people astray, needed to be handled in a way that let that same audience know that it was wrong.

Harsh? Probably.

But necessary? Absolutely.

Other, possibly more private sins, are governed by Jesus’ words in Matthew 18:15-20, with the escalation of witnesses and judgment dependent on how stubbornly resistant the offender is, but there’s no getting around it: if there’s sin in the camp, it needs to be dealt with immediately, lest it spread to others and affect the entire body (Joshua 7:10-13).

The Showboat

Ah yes, the one who just loves to have all the attention on themselves. This one isn’t hard to spot considering they’re usually front and center 24/7, and when they’re not in the spotlight, they’re busy tearing down the ones who are, while simultaneously talking about themselves, signing autographs, and hopping into their limo like a big shot.

Yeah, they’re not hard to spot at all.

Whenever something needs to be done, they are there. Whenever a spot in the public worship is vacant, they will absolutely step up. When a question is asked in class, they jump in front of twelve other people and shout them down, because after all, no one else’s opinions or comments matter nearly as much as theirs.

But keep in mind what the issue here is: the problem is NOT that they serve (that’s a great thing). The problem is NOT that they talk in class (also a great thing).

The problem is that their sole motivation for speaking and serving is to draw attention to themselves and how great they are. That’s it, that’s all they care about.

Nevermind the fact that other people might want to contribute in some way, the showboat is too busy reminding everyone that he’s the smartest person in the room, which means, by proxy, everyone else is not.

They’re the ones who “love the chief seats in the synagogue,” and they “love for other people to call them Rabbi” (Matt. 23:5-7), because, after all, isn’t the praise of men the same as the praise from God?

Hardly (Matt. 6:2516).

How does this person destroy a church? Simple: by treating the congregation as if it’s a one man show, they communicate to everyone else that they’re they only ones capable of righteousness. Pretty soon, people will start believing that about themselves, and they will simply fade into the distance.

These people are always up for a good fight, because their word matters most, sometimes even more than God’s (3 John 9-11).

They ostracize those that don’t agree with them, because the absolute worst thing that could happen is for someone else to have an equally valid viewpoint.

They want everyone in the church to know who’s in charge, which is them.

Ironic, considering they didn’t pay for it with their own blood (Acts 20:28).

The Complainer

Have you ever known someone that hated every single thing every other person ever did? They don’t care about finding solutions and they don’t care about other people’s issues, the only thing they care about is that the entire world notices how miserable they are.

It’s their identity, it’s who they are, and it almost seems like the more they complain, the more they will continue to complain, which they will, according to science.

Even worse, they feel like everything in this world is meant to serve them: the carpets need to match their tastes, the thermostat should be tailored to their comfort level, and if a sermon or class doesn’t seem applicable for whatever reason, well then they’re just gonna pack up shop and find someone who will preach what they like (Micah 2:11)!

But no matter how much of a complainer one person is, they have nothing on the multitudes in the wilderness during the Exodus. Nothing.

Imagine in your mind over two million people wandering around in the desert, complaining about this, complaining about that, complaining about everything. Nevermind the fact that God had just delivered them from slavery in Egypt using a series of supernatural plagues, parted a major water source for them to pass through, and annihilated the greatest army in the world to secure safe passage, they were upset because their breakfast was cold.

As humans, they had to eat, so God dropped food out of the sky for them (Exodus 16:4).

Not good enough.

They also had to drink, so God made water come out of a rock (Exodus 17:6; Numbers 20

Still not good enough.

How do you please someone like that? You can’t, and you can’t please the complainer either. The preaching will never be good enough, the building will never be as beautiful, the elders will always be lazy, and the complainer will always be persecuted.

The one characteristic that every complainer I’ve ever met in my entire life has in common is a fundamental lack of interest/ability/foresight/whatever to do anything for his or herself. It is a trademark of the complainers that they are always, without fail, the ones doing the least amount of work and expecting the most in return.

It doesn’t matter that they’ve never once had people in their home, everyone else is not hospitable. It doesn’t matter that they’ve never talked to others, everyone else is unfriendly. It doesn’t matter that they’ve never led singing, brother So-and-So should never set foot in a pulpit ever again.

And on, and on, and on, and on, and on, and on, and on it goes.

Murmuring destroyed the Israelites in the wilderness, and it will destroy your church if you let it.

The Matador

Bet you didn’t see that one coming!

A matador is the person who never speaks up, never argues, never contributes, and worst of all, never engages with the congregation that they are a part of. They simply stand to the side and shout a silent “Ole!” as the work passes right on by.

To be fair, some of this is innocent as much as it is destructive. Maybe the person doesn’t feel like they can help or have the resources to contribute much, but regardless, their presence (or lack thereof) is hardly noticed by the ones that they don’t speak to. It doesn’t mean they don’t love them, or are loved in return, but there’s just not much of a relationship to speak of.

A congregation of matadors will watch as the heretic’s teaching runs amok or as the showboat dominates every single situation, and will quietly slip out the side door so as not to “interfere.” They won’t necessarily do anything else to hurt the church, but they also won’t typically do anything to grow it as well.

They’re just kind of…….there.

It sounds harmless, but remember what Jesus said to the church at Laodicea, the ones who were “lukewarm”? He saw their bland state and vowed to “vomit” them out of His mouth because they were so distasteful to His palate (Rev. 3:16). Their state was one of complacency: they believed that they were fine the way they were, when in reality, they could not have been more wretched and miserable and blind and naked if they had tried.

Many brethren are like this. We don’t actively try to hurt the church, but we don’t try to improve it either. Instinctively, we think that the best thing we can do is sit on autopilot.

Jesus has a much different viewpoint. He lambasted the one-talent man in Matthew 25, not because he had so little, but because he refused to use what he had. By not engaging, he was working against his master’s cause (Matt. 12:30).

Christians are not supposed to live life on the sidelines. We are not supposed to sit by and watch as the events of the congregation, both good and bad, pass us by. We are called to throw our hat in the ring, to lace up the gloves, and spend fifteen rounds with the world, ducking temptation and jabbing at unGodliness using God’s Word.

We are called to be combatants, not spectators. A church full of the latter will almost certainly dwindle away, achieving nothing and losing everything.

It’s a sad way for a church to die, but unfortunately, it’s not the only one.

This article was republished from http://www.coffeeandabible.com/2017/10/29/four-people-will-destroy-church/ with permission from the author, Brady Cook. We appreciate Brady sharing his writing and thoughts with us. Please give his blog a visit and check out his books on Amazon (most of which are free).

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What Did Jesus Think About Judas?

An unmistakable evil, one that rocked the world to it’s very core. A crime so despicable it could be thought up by only the most envious and crooked mind. And while scholars have suggested that Judas’ motive for betraying Jesus was in part due to his misunderstanding of the Kingdom that Jesus was trying to set up, it makes no excuse for the fact that Judas not only betrayed his Lord, but his friend. This was the One by Whom he had seen miracles, heard the parables, and witnessed compassion in it’s truest sense for those the world had despised. But Judas’ relationship delved deeper than an ordinary disciple. Brought in to Jesus’ inner circle of companions known as the Twelve, Judas was privy to personal teachings of Jesus at all hours of the day and night, words which the outside world would not always be present to hear. Yet with this closeness came distrust, and a conflict of interests pushed Judas to do what the other Apostles were astonished to witness: betrayal.

Did Jesus know about it? From John 6:70, we understand that He did. Yet throughout the Scriptures, we can not see Him treating Judas any differently than the others, even knowing what he would eventually do. And even when that night came, Judas, armed with a Roman cohort (John 18:3), delivered his Friend into the hands of the gentiles by the greeting of a friend (Matthew 26:48-50), a gesture that showed his coldness of heart. Jesus’ response? Humility, solemnity, and sorrow for the one whom he had grown so close to. This was one of his own, a loved member of His most treasured group, but through his actions He knew they would be friends no longer (John 15:14).

The question then remains: How could Jesus feel sorry for Judas? This was the man that delivered Him to His death! But what Jesus understood is a lesson that we should all understand as well – hate the sin, love the sinner. Sin is of the devil, but the sinner has a soul, and one that we should treasure and cherish. To love the sinner is not to excuse what they are doing, but to make every effort to help make their souls right with God (do what’s in their best interest). It’s not unreasonable to say that even in the face of His accusers, Jesus desperately wished that Judas would repent of what he had done, and turn to Life (2 Peter 3:9). We must remember this in our own lives; to not be so consumed with hatred of our sin that we take the person down with it. They are human, but most importantly they are a lost soul, and we must have compassion on them to help restore them to a right relationship with God.

I recently read a message board for an entertainer that had died among several controversies of his personal life. Along these lines were the people that expressed sorrow, but also several who condemned him in BOLD CAPS for the things he had allegedly done. This anger and supposed hatred towards the individual seemed to insinuate that these people were actually happy that this person was gone. While this may be the knee-jerk reaction for many, we have to ask ourselves, are we happy a soul is lost for eternity? How did Jesus look at Judas? A lost soul that needed help, and His compassion for such a man is something that we should emulate in our own lives. Look to those that are out there, no matter how heinous or evil it may be, and see the soul on the inside that is screaming for help.

This article was republished from http://www.coffeeandabible.com/2017/10/20/jesus-think-judas/ with permission from the author, Brady Cook. We appreciate Brady sharing his writing and thoughts with us. Please give his blog a visit and check out his books on Amazon (most of which are free).

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Qing Dynasty 1644-1912

In 1644, the Manchu people swept into China from their homeland in the northeast, wrested power from the Ming Dynasty, and proceeded to rule the empire as the Qing Dynasty. The Manchus had a talent for expanding the empire and went on to rule China for more than 200 years. The arrival of Western nations, however, would disrupt and weaken Qing rule.  These events are recorded on the Bible Timeline Poster with World History during that time.

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The Resurgence of the Jurchens

In AD 1234, the Mongols overran China and drove the Jurchens of the Jin Dynasty back to their homeland in the region that is now Jilin and Heilongjiang. Their descendants later paid tribute to the Ming rulers, but they did not remain in obscurity for long. In 1599, they emerged from obscurity after they were organized into a colored banner system. This system was headed by the Jianzhou chieftain named Nurhaci (1559-1626). Over the next few years, the ambitious Nurhaci cemented alliances with neighboring Mongol tribes and Han Chinese. He incorporated them into the banner system through a mixture of subjugation and marriages.

The Jurchens watched closely as Ming rule collapsed in China. They soon took advantage of the empire’s disarray and started raiding its northern frontiers in early 17th century. These raids, however, stopped when Ming soldiers started using Portuguese cannons to drive them back. Nurhaci died in 1626 and was succeeded by his son Abahai (Hong Taiji). He continued his father’s conquests and soon turned the Koreans into tributaries and the Mongolians into allies.

It was during his reign that the Jurchens transformed themselves from a confederacy into a cohesive state. As descendants of the Jin Dynasty, Abahai believed that China was his people’s inheritance and made it his goal to reconquer it. He knew that if he wanted to gain a foothold in China, he and his people would need to assimilate, so he used the Han people in his court to acquire knowledge on and adopt the Ming system of governance. The greatest skill the Han people taught the Jurchens was how to replicate the Portuguese cannons of the Ming soldiers.  Abahai later dropped the “Later Jin Dynasty” used by his father and transformed it to “Qing” (“clear” or “pure”). In 1635, he changed his people’s name from “Jurchen” to “Manchu.” Abahai died in 1643 and was succeeded by his young son (the later Shunzhi emperor) with his brothers Dorgon and Jirgalang as regents.

The Manchus’ Road to China

By the early 17th century, China was seething with rebellions and the Ming rule was disintegrating. In 1643, the popular rebel leader Li Zicheng from Henan declared the Chongzhen emperor deposed and crowned himself as China’s new ruler. He announced the creation of a new dynasty and proceeded to take Beijing. On April 24, 1644, Li Zicheng and his troops stormed Beijing and took it from the Ming. The desperate Chongzhen emperor hanged himself from a tree on the same night.

The Ming Dynasty faded, but the fight for supremacy was not yet over. Eager to crush Li Zicheng, the Ming general Wu Sangui asked the Manchus for help in retaking Beijing. The idea of asking a foreign power for help in quelling a rebellion became a fatal mistake as the Manchus, under the leadership of Dorgon, took advantage of the situation and took over China as soon as they defeated the rebels in 1645. The people rebelled against their new Manchu overlords, but any resistance was always ruthlessly crushed (such as the case of the ten-day massacre in the city of Yangzhou). The new rulers then ordered all males to adopt the Manchu queue as a sign of their submission. Men who refused to wear the queue were sentenced to death.

Ming holdouts fled to southern China, but they were also pursued and tracked down by the Manchus. Guangdong held out until 1649, but the Ming loyalist-pirate Zheng Chenggong (Koxinga) continued his fight against the Manchus in Xiamen. He attacked Nanjing in 1659 but failed to take the city. Zheng Chenggong died in Taiwan in 1662 after seizing the island from Dutch colonists.

The Qing Dynasty

The Kangxi Emperor ruled for 61 years, the longest reign in Chinese history.

Dorgon appointed Han Chinese to government posts but ensured that only Manchus would occupy the plum positions. One exception was the collaborationist Wu Sangui who was granted the title of “prince” and rewarded with a large fief in the province of Yunnan. The distrustful Manchus had a policy of removing landowners and farmers from their lands and replacing them with Manchu bannermen or other loyal vassals. Kangxi Emperor then ordered Wu Sangui (and three other feudal lords) to abandon their lands in the south and move to Manchuria. Incensed at this decision, Wu Sangui immediately launched a rebellion in 1673. This revolt, however, garnered few sympathies from the Han people as they considered the general a traitor. Wu Sangui’s doomed Revolt of the Three Feudatories continued even after his death in 1678 and lasted until 1681. The fall of Taiwan into Manchu hands soon followed in 1683.

Kangxi Emperor was one of the most remarkable and longest-serving rulers of Qing Dynasty. In 1689, he and a Jesuit advisor were able to negotiate a common border with Russia in Siberia in the Treaty of Nerchinsk. This treaty also gave China the possession of the Amur river. After securing peace with Russia, he campaigned against and successfully subdued the Dzungars.

The emperor cautiously welcomed European Jesuit friars in his realm. He retained the missionaries in his court where they worked as astronomers, diplomats, mathematicians, and architects. The Jesuits received his respect when they helped the emperor recover from malaria with the introduction of quinine. He allowed them to evangelize freely in China, but they soon fell from grace when the pope and the emperor could not agree on the issue of ancestral worship. The Jesuits were forbidden to proselytize some time after Kangxi Emperor’s death in 1722, and Christianity was officially banned in 1724.

Kangxi Emperor’s fourth son Yongzheng succeeded his father. His accession to the throne, however, was tainted with scandal as he was named emperor while his father was on his deathbed. Rumors also spread that he gained the throne after poisoning Kangxi Emperor which made him nothing but a usurper.

With this reputation, Yongzheng Emperor knew that his hold on the throne was shaky and that his brothers were only waiting for the perfect time to strike. Upon his accession, he curbed the power of his brothers by placing the Eight Banners under his direct control. He replaced most of the 24 personnel with his own trusted men and took away most of the bannermen’s privileges. He also decreased the number of troops under the bannermen’s supervision to prevent them from launching a rebellion.

The emperor also decreed that he himself would choose his successor. He departed from the Chinese custom which favored the eldest son of an empress, as well as the Manchu way which was rooted in merit and influence. The name of emperor’s chosen successor would be written in a document which would be then hidden away. The document would only be taken out after the emperor’s death.

The treasury that Yongzheng Emperor inherited from his father was drained, so he was hard-pressed to carry out tax reforms. The system used by Kangxi Emperor was the head tax. However, it was vulnerable to tax evasion as cunning landlords schemed with yamen clerks to help them conceal their assets and incomes from the central government. The emperor realized that the head tax put most of the burden to the peasants who did not have the knowledge nor means to evade taxes. To ease the peasants’ plight, the emperor decided to merge the head tax into the land tax.

Another reform Yongzheng Emperor implemented to combat corruption was the legalization of the “meltage fees.” Qing farmers and landowners usually used silver taels to pay their taxes. Before the revenues could be transported to the central treasury, the local officials needed to have the taels melted into ingots. The meltage fee was shouldered by the taxpayers, and to the government officials’ delight, this surcharge would often reach as high as 50 percent of the tax collected.

The benevolent Kangxi Emperor then made this surcharge illegal. Local officials, however, continued to keep a portion of the meltage fees for themselves to cover some of their expenses. Although he had his misgivings, Yongzheng Emperor knew that the “meltage fee” was a practical way to increase revenue. He legalized the surcharge and allowed the local administrators to keep a part of it. He believed that the money would serve as a motivation for local officials to be honest. But corruption was deeply rooted in the system, and exploitation continued during and even beyond his reign.

China under Yongzheng Emperor was stable and prosperous. He died in 1735, and he was succeeded by his fourth son, the Qianlong Emperor. During his reign, China was able to solidify its presence in Tibet and the empire’s northwestern frontiers. He launched a genocidal campaign against the Dzungars of Central Asia and was able to wipe them out from their homeland. He then resettled the area with Han, Manchu, Hui, and Uighur peoples. The Joseon Dynasty of Korea, meanwhile, continued to be a tributary and Qing ally.

China reached the zenith of prosperity and stability under Qianlong Emperor’s reign. He inherited his ancestors’ distrust of foreign influences, so he issued an order for his administrators to monitor the sea trade closely. In 1760, he ordered the closure of all ports to foreign ships and limited foreign merchants only within the port at Guangzhou. The British East India Company, meanwhile, was the empire’s main trading partner after supplanting the Portuguese, Spanish, and Dutch traders during his reign.

A patron of the arts and a poet himself, Qianlong Emperor commissioned scholars to curate and compile thousands of Chinese literary works. However, this task was actually censorship as he ordered the scholars to destroy any work critical of the Manchus.

The Beginning of the End

Discontent was also growing among China’s disenfranchised. Qianlong Emperor’s reign saw the resurgence of the mystical White Lotus Society, the harbinger of doom of the previous dynasty. In 1774, Wang Lun, the sect’s leader in Shandong, led an uprising in the city. It was promptly quashed, but the uprisings continued to flare during the emperor’s reign.

The people’s discontent finally boiled over when the White Lotus sect launched a widespread rebellion starting in 1796. Henshen, the Manchu bannerman who was Qianlong’s personal favorite, led the campaigns against the rebels. Upon Qianlong Emperor’s death in 1799, the Jiaqing Emperor had Heshen arrested after discovering that he had diverted the army’s funds to his own pockets. The emperor allowed him to commit suicide after he was arrested.

References:

Pictures by: Anonymous Qing Dynasty Court PainterRoyal Academy of Arts, part of the The Three Emperors, 1662 – 1795 exhibition which ran from 12 November 2005 – 17 April 2006 in London. Website might be taken down at some point in future., Public Domain, Link

Ebrey, Patricia Buckley. The Cambridge Illustrated History of China. Cambridge: Cambridge University Press, 2010.

Fairbank, John King. China: A New History. Cambridge (Mass.): The Belknap Press of Harvard University Press, 1994.

Peterson, Willard J., ed. The Cambridge History of China. The Ch’ing Dynasty to 1800. Vol. 9. The Cambridge History of China. Cambridge: Cambridge University Press, 2002.

Roberts, J.A.G. A Concise History of China. Cambridge: Harvard University Press, 2001.