XXXV PROBLEMS OF THE ARABIAN FIELD

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“A word as to the task your mission attempts. It is to me the hardest in the whole mission-field. To conquer Mohammedanism is to capture Satan’s throne and I think it involves the greatest conflict Christianity has ever known. In attacking Arabia you aim at the citadel of supreme error occupied by the last enemy that shall bow to the kingship of Christ.”—Rev. W. A. Essery, Hon. Secretary of the Turkish Mission Aid Society.

“While the difficulties in the way of missionary work in lands under Mohammedan rule may well appear to the eye of sense most formidable, this meeting is firmly persuaded, that, so long as the door of access to individual Mohammedans is open, so long it is the clear and bounden duty of the Church of Christ to make use of its opportunities for delivering the gospel message to them, in full expectation that the power of the Holy Spirit will, in God’s good time, have a signal manifestation in the triumph of Christianity in those lands.”—Resolution of the Church Missionary Society, May 1st, 1888.

The problem of missionary work in Arabia is twofold: (1) the general problem of Mohammedanism as a political-religious system which Arabia has in common with all Moslem lands; and (2) the special problems or difficulties which pertain to Arabia in particular.

The general problem of missions to Moslems is too vast and important to be treated here. Dr. George Smith says that “the great work to which the providence of God summons the church in the second century of modern missions is that of evangelizing the Mohammedans.” It is the missionary problem of the future. Dr. H. H. Jessup, who speaks of it as “a work of surpassing difficulty, which will require a new baptism of apostolic wisdom and energy, faith and love” gives the elements of the problem in his book.[150] As unfavorable features he enumerates, (1) the union of the temporal and spiritual power, (2) the divorce between morality and religion, (3) Ishmaelitic intolerance, (4) destruction of true family life, (5) the degradation of woman, (6) gross immorality, (7) untruthfulness, (8) misrepresentation of Christian doctrine, and (9) the aggressive spirit of Islam. Among the favorable features he names: (1) belief in the unity of God, (2) reverence for the Old and New Testament, (3) and for Christ, (4) hatred of idolatry, (5) abstinence from intoxicating drink, (6) the growing influence of Christian nations, (7) the universal belief of the Moslems that in the latter days there will be a universal apostasy from Islam. In some respects the problem has changed since Dr. Jessup’s book was written but in its main outlines it remains the same.

The problem of Arabia as a mission-field can best be studied by considering in order: the land itself as regards its accessibility; the climate and other special difficulties; the present missionary force; the methods suited to the field; and the right men for the work. The chapters on the geography of the peninsula show how different are the various provinces and what are the strategic centres in each. It is generally considered both a good missionary policy and a true apostolic principle to work out from the cities as centres of population and influence. This is especially necessary in Arabia where the population is scattered and largely nomadic. All nomads come to some city or village for their supplies at frequent intervals or, if they are independent of a foreign market, they bring their produce to the cities. This by way of preface.

First, what parts of Arabia are really accessible to missionary operations? (1) The Sinaitic peninsula with the adjoining coast of Hejaz nearly as far as Yanbo; the population is mostly Bedouin but a good centre for work would be the Egyptian quarantine station of Tor in the Gulf of Suez. (2) Aden and the surrounding region under British protection, with a population of perhaps 200,000 souls. (3) The entire south coast from Aden to Makalla and Shehr with its hinterland; this region has been freely visited by explorers and travellers, men and women; the people are quite friendly and the natural base of operations would be the town of Makalla. (4) Oman with its coast-towns and hill-country, everywhere accessible; wherever missionaries have tried to enter they have met with a welcome above all expectations. (5) The so-called “pirate-coast” in East Arabia between Ras el Kheima and Abu Thubi; many villages, all under British subsidy and with resident native agents. (6) The islands of Bahrein.

All of these regions are outside of Turkish Arabia and are more or less under the influence of Great Britain so that every kind of missionary work is possible. No passports are required for travelling; no special diplomas for the right to practice medicine; no censorship of books; no official espionage or prohibition of residence.

In Turkish Arabia the case is different, but it would be very incorrect to say that Turkish Arabia is inaccessible. “The Turks are no doubt,” as General Haig remarks, “a great obstacle, but we must give them their due, and admit that they are not nearly so intolerant as some European States, including Russia.” Only one portion of Turkish Arabia seems, at present, to be wholly inaccessible, namely, the two sacred cities Mecca and Medina. At present, we say, for it does not seem possible that these twin-cities would long remain closed if the church had faith to approach their doors and were ready to enter.

Other portions of Turkish Arabia are accessible, at least to some extent. (1) The entire coast of Hejaz is accessible; two cities, Jiddah, and Hodeidah, are specially suited for medical mission work; while it is not at all improbable that with proper faith and kindly tact, the lovely town of Taif, that garden of Mecca, would harbor a medical missionary. Doughty’s experiences seem to indicate that Taif is not considered holy ground.[151] (2) Yemen, the Arabia Felix indeed; with a splendid climate, a superior Arab population, numerous villages and cities, and with marvellous fertility of soil. Surely these highlands will not remain forever under the rod of oppression; when the hour of deliverance comes, every village should have a mission-school and every city a mission-station. Even now under the Turks work is possible for the large Jewish population. (3) Hassa with its capital Hofhoof and Katif on the coast. (4) The vilayets of Busrah and Bagdad. These four regions in Turkish Arabia are accessible, with three limitations to missionary-work:—Every missionary must have proper passports; no medical missionary can practice without a Constantinople diploma; and no books or Bibles can be sold unless they have been examined by a censor of the press and bear the seal of the government. The passport matter is awkward at times but is not an insurmountable barrier; where the government considers travelling safe, passports are always given. The medical diploma requirement is not different from the law of France and other countries; once in possession of such a diploma, the leverage power of the Christian physician is increased rather than limited. The third restriction prevents the distribution of all controversial literature but admits the Bible and many other Christian books; it is rather burdensome and irritating to one’s patience but does not shut the door to real missionary work. Every copy of the Arabic Scriptures printed at Beirut bears the imprimatur of the Ottoman Government—the sign and seal of the “Caliph” that the Word of God shall have free course in his tottering empire.

Finally there is the vast interior—Asir, Nejran, Yemama, Nejd, Jebel Shammar—is that too accessible? The whole region is free from Ottoman rule and, for the greater part, under one independent prince, Abd-ul-Aziz, the successor of Ibn Rashid. But for the rest the question must remain unanswered until a missionary has attempted to enter these regions and has brought back a report. For travellers the whole of the interior has proved accessible since the days of Palgrave; and the presumptive evidence is that a missionary could also penetrate everywhere even if he were not at first allowed to settle in any of the towns. I have not the least doubt that a properly qualified medical missionary with a thorough knowledge of the language would find not only an open door but a warm welcome in the capital of Nejd or even at Riad.

Regarding the general accessibility of Arabia, General Haig wrote in his report as follows: “There is no difficulty then about preaching the gospel in Arabia if men can be found to face the consequences. The real difficulty would be the protection of the converts. Most probably they would be exposed to violence and death. The infant church might be a martyr church at first, like that of Uganda, but that would not prevent the spread of the truth or its ultimate triumph.”

The climate of Arabia is, at present, an obstacle to missionary work, but in the mountain ranges of Oman and Yemen as well as in all the interior plateau of Nejd a healthful, bracing climate prevails. Now, alas, while all work is still confined to the coast, we have perhaps one of the most trying climates in the world. The intense heat of summer (often 110° Fahrenheit in the shade) is aggravated by the humidity of the atmosphere, and the dust raised by every wind. In the winter, from December to March, the winds in the northern part of the gulf and the Red Sea, are often cold and cutting and although the temperature is more suited at that time to Europeans and Americans, it appears to be less healthy for natives. The so-called gulf-fever of the remittent type is very dangerous and convalescence is at times only possible by leaving the gulf. Cholera and smallpox are not uncommon. Ophthalmia is rife. Prickly heat in aggravated form, boils, and all the insect plagues of Egypt are a cause of suffering in their season.

Moslem fanaticism is not peculiar to Arabia nor is it more intense or universal here than in any other purely Mohammedan land. The fanaticism of the Arabs has been grossly exaggerated. The Wahabis represent the extreme of exclusiveness and prejudice, but even among them it is possible for a missionary to preach Christ and read the Bible. Personal violence to the messenger of the gospel has proved in ten years experience, almost unknown in any part of Arabia visited by missionaries. Sometimes Bibles and books are collected by a fanatical Mullah and consigned to the flames or the oblivion of an upper shelf in his house. The fellows of the baser sort perpetrate insults and annoyances at times in village-work or refuse hospitality. But we, in Arabia, have never met with the strong anti-foreign feeling such as seems to be prevalent, for example, in China. The prejudice is seldom against the dress or manner or speech of the foreigner; even his food is considered clean and no Arab would refuse to share his meal with a Christian traveller. But there is often a strong prejudice against certain aspects of Christian doctrine, especially if crudely or unwisely put. In an Arab coffee-shop it would be unsafe as well as unwise to use the words “Son of God,” “death of Christ,” “Trinity” etc., without a previous explanation. Yet on the whole the Arabs are friendly to any stranger or guest and this friendliness is especially strong toward Englishmen and on the coast, because of the clear contrast between English and Ottoman or Arab rule. Commerce too with its general integrity and “the word of an Englishman” has in a sense been the handmaid of missions by disarming prejudice and opening Arab eyes to the superiority of western civilization.

From a missionary standpoint the population of Arabia can best be divided into the illiterate and those who can read. The former class are in the vast majority and include all the Bedouins with exceedingly few exceptions. Taking the population at eight million, to say that one half a million could read would be a large estimate. On this account work for those who are able to read, by means of colportage and bookshops, may be too highly rated as to its extensive result; its intensive value no one will question.

The problem of reaching the nomad population is a very serious one. The data for a correct theory of work among them are yet to be collected. Experience of work among them has been very limited; indeed the only work of importance was that of Samuel Van Tassel in North Arabia. As a class they are less religious than the town or agricultural Arabs. One who has studied the subject writes: “The Arabs [Bedouins] remain Mohammedans simply because they know of nothing better; the Bedouins are Moslems only in name observing the prescribed forms in the neighborhood of the towns, but speedily casting them aside on regaining the desert. Yet there are men among them not without reverent thoughts of the Creator, derived from the contemplation of His works, thoughts which, according to Palmer, take sometimes the form of solemn but simple prayer.” The character of missionary work among this nomad population (perhaps one-fourth or fifth of the population of the peninsula) will be very similar to that of James Gilmour among the Mongols; and it will require men of his stamp to carry it on successfully.

Population Touched by Mission Effort.
Aden, etc., 100,000. Muscat, 20,000
Bahrein, 60,000. Busrah and Bagdad, 520,000

The present missionary force in Arabia is utterly inadequate to supply the needs even of that small portion of the field they have occupied. There are only four points on a coast of four thousand miles where there are missionaries. There is not a single missionary over ten miles inland from this coast. No missionary has ever crossed the peninsula in either direction. The total number of foreign missionaries in Arabia, is less than a dozen—twelve workers, men and women, let us say, for a population of 8,000,000 souls.

Area Visited by Missionaries.
(square miles.)
Aden, etc., 8,000 Muscat, 600
Bahrein, 400 Busrah and Bagdad, 71,000

The Keith Falconer Mission is not as strong in its numbers as when Keith Falconer died. The Arabian Mission has only recently received enough reinforcement to man its three stations permanently. There has been too much of the spirit of experiment instead of the spirit of enterprise; a corporal’s guard went out to attack the chief citadel of the enemy. Bishop French was alone when he died at Muscat. The Arabian Mission waited years before they received reinforcements. What is the spiritual need of Arabia to-day? Of the total area of the peninsula only about one-twelfth is in any way touched by missionary effort. This does not mean that one-twelfth of the area is covered by mission-stations and touring, but that in some way or other about one-twelfth of the peninsula is “occupied” by organized mission-work in its plan and purpose, day by day. As to the proportion of missionaries to the population ten men out of eleven have no opportunity in this neglected country to hear the gospel even if they would.

The only part of Arabia that is fairly well occupied is the River-country—that is the two vilayets of Bagdad and Busrah. Here there are two stations and two out-stations on the rivers; colporteurs and missionaries regularly visit the larger villages; several native workers are in regular employ and the Bible Society is active. Yet in these two vilayets nothing has ever yet been done for the large Bedouin population, and there are only six foreign missionaries, men and women, to a population (Turkish census) of 1,050,000 souls.

Looking at Arabia by provinces: Hejaz has no missionary; Yemen (with the exception of Sheikh Othman and Aden) has no missionary; Hadramaut has no missionary; Nejd has no missionary; Hassa has no missionary; Jebel Shammar and all the northern desert have no missionary; Oman has one missionary. Again, the following towns and cities are accessible, but have not one witness for Christ: Sana, Hodeidah, Menakha, Zebid, Damar, Taiz, Ibb, with forty smaller towns in Yemen; Makallah, Shehr, and Shibam in Hadramaut; Rastak, Someil, Sohar, Sur, Abu Thubi, Dabai, Sharka and other important towns in Oman; not to speak of the important towns of Nejd and in Mesopotamia, still without any missionaries and never visited by an evangelist.

Arabia is in truth a neglected field, even now. Thus far the work has been only preliminary; the evangelization of Arabia must yet begin; not until every province is entered and every one of the strategic points specified is occupied can we truly speak of Arabia as a mission-field. Nor is the project visionary. Given the men and the means there is not the slightest reason why the next decade should not see the entire peninsula the field for some sort of missionary effort. The doors are open, or they will open to the knock of faith. God still lives and works.

Regarding the best methods of mission-work in Arabia the experience of missionaries in other Moslem lands is of the greatest value. The story of the Church Missionary Society in the Punjab, that of the North Africa Mission, and above all the work of the Rhenish Society in Sumatra should be thoroughly familiar to every Arabian missionary. Medical missions have their special place and power, but also their special difficulties in pioneer work like that in Arabia. Surgery is worth infinitely more than medicine among a people like the Arabs, where fatalism and neglect of the sick make the science of medicine of doubtful result in so many cases. “Kill or cure” rather than prolonged treatment, suits the Moslem palate. But a skillful surgeon with a Turkish diploma holds the key to every door in the entire peninsula. There is not one mission-hospital in Arabia! Surely such centres as Bagdad, Busrah, Bahrein, Sana, Jiddah, Hodeidah and Hofhoof should have these acknowledged powerful methods of evangelization. At Aden and Muscat there are Indian Government hospitals.

Educational work is still absent or in its infancy as regards the Moslem population, so that there are no data from which to formulate theories as to its success. In some parts of Arabia schools might not be permitted by the government; everywhere they would necessarily at the outset be very elementary.

Christian women, as experience has proved both in Yemen and East Arabia, are welcomed everywhere. With or without medical qualifications, but with hearts of love and sympathy for the poor, the suffering and the miserable, they can enter every house or hut. Even in the black tents of Kedar there are aching hearts and wretched homes to which the gospel of peace and love can alone bring relief. Lady Ann Blunt and Mrs. Theodore Bent have proved what women can do in Arabia for the sake of science; will there be no Christian women who will penetrate as far inland for the sake of their Saviour?

Colportage is an approved mission-method especially in Arabia, since the Bible and a full line of educational and religious literature is ready to our hand from the Syrian and Egyptian missions. In Yemen this work would be especially useful and practicable, but there it has scarcely been attempted systematically. The problem is to find men of the right stamp for the work. Men who are “willing to endure hardness as good soldiers of Jesus Christ,” with tact and good temper and the ability to talk with the simple-minded. Love is worth more than learning in a colporteur. Good health and a clean Turkish passport are two other requisites. Even this method of work is in its infancy; there are many open doors for the Word of God that have never yet been entered.

Under evangelistic work come the problems of street-preaching, touring, and the use or abuse of controversy. The best place for preaching at stations is the mission-house itself, after the example of Paul (Acts xxviii. 30, 31). On tours or in village-work the mejlis of the sheikh or the public coffee-shop makes a capital pulpit. In a small hand-book for missionaries to Moslems by Rev. Arthur Brinckman, now out of print,[152] I find the following admirable hints on public preaching to Moslems which apply to Arabia also:

“If possible always address your audience from above. Sitting down is sometimes better than standing; you are not so likely to get excited, the attitude is less war-like in appearance. Be with your back to a wall if possible; there are many reasons for this.

“When drawn into argument, keep on praying that you may speak slowly, and with effect. When asked a question do not answer quickly—if you do, you will be looked on as a sharp controversialist only; think over your answer first, and give it most kindly and slowly. If possible always quote a passage near the beginning or end of a Koran chapter and there will be less delay in finding it.”

THE BIBLE SHOP AT BUSRAH.

INTERIOR OF A NATIVE SHOP.

The question of the right place of controversy or whether it should have a place at all in mission-work among Moslems is of the highest importance. Opinions differ decidedly among those who are pillars of the truth. The best and briefest argument against the use of controversy is that given by Spurgeon in one of his early sermons at New Park Street Chapel.[153] He argues in brief that a missionary is a witness, not a debater, and is only responsible for proclaiming the gospel by his lips and by his life.

There is truth in this, but on the other hand even the apostles “disputed” in the synagogues with the Jews, and from the days of saintly Martyn (not to say Raymond Lull), until now, the Christian missionary has been compelled by the very force of circumstances to vindicate the honor of Christ and establish the evidences of Christianity by means of controversy. When, in July, 1864, the Turkish government persuaded Sir Henry Bulwer to sign the death-warrant to all missionary work among Moslems in the Turkish empire by the memorandum that made controversy a crime, the fact was immediately recognized. Rev. J. Ridgeway, then the editorial secretary of the Church Missionary Society, wrote an able paper in the Church Missionary Intelligencer on the theme: “Missionary work as regards Mohammedans impossible if controversy be interdicted.” “By controversy,” he wrote, “we understand not acrimonious and irritating recriminations, which, well aware how unbecoming and injurious they are, the missionaries have always eschewed, but that calm investigation of conflicting religious systems that is indispensable to the decision of the important question—which is true and which is false?”[154]

It is only in this sense that controversy is justifiable; and this kind of controversy, whether by the printed page or word of mouth, has not proved unfruitful of good results. Sir William Muir gives a complete synopsis of all Mohammedan attacks on the Christian faith and the replies made in defence of Christianity; his criticisms of the books in question are also of great interest.[155] Since that date there have been new attacks and new apologies both from the Moslem side and from that of the missionary. As a plough breaks up the soil before the seed is sown so this kind of literature and argument will often break up the fallow ground of Moslem hearts for the seed of God’s Word. Even awakened fanaticism or active opposition is more hopeful than absolute stagnation of thought and petrifaction of feeling. How to awaken the Moslem conscience is the real problem.

It is less important to consider the attitude of the Turkish rulers toward Christians than the attitude of the Moslem mind toward Christianity, as regards Arabia’s evangelization. The prevailing attitude of the Moslem mind, in any particular part of Arabia, toward Christianity practically decides the fate of a convert. Were Moslems all strictly adherent to their traditions and the law regarding renegades from Islam, every convert would be a martyr and every inquirer would disappear. The Ottoman code of Moslem law gives specific directions for the trial and execution of the renegade from the faith. “He is to have three distinct offers of life if he will return to the faith and time for reflection, after each offer, is to be given him. If he remains obdurate he is to be executed by strangulation and then his head is to be cut off and placed under his arm. His body is thus to be exposed three days in the most public place.”[156] But, thank God, Moslems do not strictly adhere to this law. In this, as in other respects, many are better than their religion and superior to their prophet. Converts in that part of Arabia which is under English rule or protection are as safe as they are in India; which does not mean that they are entirely free from persecution. In Turkish Arabia the law is carried out by secret murder, or by banishment; yet not in every case, for even there inquirers and converts, if not active or prominent, have remained for a time unmolested. What the result would be in the independent Moslem states of Arabia we do not know yet.

The Berlin Treaty was intended to be the Magna Charta of Christian liberty in the Turkish empire, but the Turk has not kept the compact. Its provisions were too galling for Moslem pride and prestige; reforms never got beyond the paper stage. The massacres of 1894 to 1896 proved that the Sultan is still the Pope of a religious fraternity and king of a political empire based on the forty-seventh chapter of the Koran: “When ye encounter the unbelievers strike off their heads until you have made a great slaughter of them.” And the inaction of all the Christian powers at that time proved that it is vain to put confidence in princes. But in spite of all possible government opposition or even the martyrdom of every individual convert “so long as the door of access to individual Mohammedans is open, so long it is the clear and bounden duty of the church of Christ to make use of its opportunities for delivering the gospel message to them.”

The attitude of the Arab mind is not universally hostile to Christianity. The vast majority are indifferent to religion in any form. “What shall we eat and what shall we drink and wherewithal shall we be clothed,”—is the sum of all their thoughts. The Arab merchant serves Mammon with all his heart seven days a week. Religion is an ornament and a conventionality; he wears it like his flowing overgarment and it fits him just as loosely. He thinks it scarcely worth while to discuss questions of belief. Every one has their own religion, is a remark one often hears in Arabia. It is a faint echo of the all-embracing tolerance of the days of ignorance when three hundred and sixty idols, including an image of Christ and the virgin, filled the Kaaba!

Then there are some thoughtful men who know better,—seekers after truth,—and who feel that there are strong points in Christianity and weak points in Islam which have not been duly considered. One meets examples of this class everywhere in all stations of life and in most unexpected quarters. In the heart of Yemen I met a Mullah who had a wonderful knowledge of the Arabic Bible; and the copy he showed me was an imperfect translation by Richard Watson dated 1825! Another prominent Mohammedan in Eastern Arabia recently expressed his opinion that the Christ of the New Testament never intended to found a new religion, but to introduce everywhere spiritual worship of the God of Abraham; he said that a long and independent study of the Bible had led him to this opinion.

The steady increase of the circulation of Scriptures in Arabia is also an indication which way the current is drifting. Rev. George E. Stone, a few weeks before his death, writing of the Bible circulation at Muscat said, “I don’t know when the explosion is coming but we are getting the dynamite under this rock of Islam and some day God will touch it off.” The Bible in Arabia will indeed prove its power in changing the entire attitude of the Moslem mind. “Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?——”

Finally there is the problem of securing the right men for the work. So hard is the field in many ways and so hard are Moslem hearts that the description of Aaron Matthews’ ideal missionary for the Jews would apply to the Arabs as well, (the last clause omitted). He wrote: “A Jewish missionary requires Abraham’s faith, Job’s patience, the meekness of Moses, the strength of Samson, the wisdom of Solomon, the love of John, the zeal of Paul, the knowledge of the Scripture of Timothy, and a little bit of Baron Rothschild’s pocket.” The financial part of the equipment is not essential on the part of the missionary; he should be content with food and raiment. The less display of Baron Rothschild’s pocket the better, in a land where people go to bed hungry and where all live in the greatest simplicity.

The candidate for missionary work in Arabia should have a strong and sound constitution. He should know how to “rough it” when necessary; the more of the Bohemian there is in his nature the better. He should have both ability and dogged determination enough to acquire the Arabic language. Other scholarship is useful but not necessary. To get along well with the Arabs he should have patience. And to avoid wearing himself out, a good temper; a man with a very hot temper could never stand three seasons in the Persian Gulf. Regarding spiritual qualifications I cannot do better than quote the solemn words at the close of General Haig’s paper on “Arabia as a mission-field.” I believe they deserve to be repeated not only for the sake of those who send missionaries to Arabia, but for the sake of those who are missionaries to Arabia. It is a high ideal.

“Given the right men, and Arabia may be won for Christ; start with the wrong men, and little will be accomplished. But what qualifications are needed! what enthusiasm, what fire of love, what dogged resolution, what uttermost self-sacrificing zeal for the salvation of men and the glory of Christ! But upon this point I prefer to quote here the words of a man who is preËminently qualified to speak upon the subject. Three years ago he wrote to me:

“‘Unless you have missionaries so full of the spirit of Christ that they count not their own lives dear to them, you will probably look in vain for converts who will be prepared to lose their lives in the Master’s service. In a relaxing tropical climate, like that of Aden, circumstances are very unfavorable for the development of self-denying character, or of energetic service. No small amount of grace would be needed to sustain it; for we are compound beings, and there is a wonderful reaction of the body upon the soul, as well as of the soul upon the body. It is supremely important, then, in an enterprise like yours, to have the right stamp of men—men who have made some sacrifices, and who do not count sacrifice to be sacrifice, but privilege and honor—men who do not know what discouragement means, and men who expect great things from God. Such alone will prove really successful workers in a field so replete with difficulty. Unless Eternity bulks very largely in the estimation of a man, how can he encourage a native convert to take a step that will at once destroy all his hopes and prospects of an earthly character, and possibly result in imprisonment, and torture, and death itself? and unless you have men who are prepared, should God seem to call for it, to lead their converts into circumstances of such danger and trial, it is not very likely that they will find converts who will go very much in advance of themselves. Men of this stamp are not to be manufactured; they are God-made. They are not to be found; they must be God-sought and God-given. But the Master who has need of them is able to provide them. Nothing is too hard for the Lord.’”

Pray ye therefore the Lord of the harvest that He would thrust forth laborers into His harvest.


                                                                                                                                                                                                                                                                                                           

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