Elizabeth Fry 

Elizabeth Gurney was born, 21 May, 1780, in Norwich, Norfolk to a prominent Quaker family. Her father was a partner in Gurney bank, and her mother was a relative of the Barclays, who founded Barclays bank. After her mother died when she was 12, she took an active role in bringing up her other siblings. She also became friendly with Amelia Alderson, whose family were active in the movement for universal suffrage. Thus, as a young adult, Fry became acquainted with liberal and reforming ideas, such as the works of Thomas Paine and Mary Wollstonecraft as well as her own Quaker religion.

When Elizabeth was 18, she was influenced by the humanitarian message of William Savery, an American Quaker who spoke of the importance of tackling poverty and injustice. She became inspired to be involved in helping local charities and at a local Sunday School, which taught children to read. When she was 20 she married Joseph Fry, who was also a banker and Quaker. They moved to London and lived in the City of London and later (from 1809 – 1829) in East Ham. They had eleven children, five sons and six daughters.

Elizabeth was a strict Quaker; she was a Quaker Minister and didn’t engage in any activities like dancing and singing. However, she was well connected in London society, and often met influential members of the upper-middle classes of London.
Around 1812, she made her first visit to Newgate prison, which housed both men and women prisoners, some of who were awaiting trial. Fry was shocked at the squalid and unsanitary conditions she found the prisoners in. The prisons were overcrowded and dirty, and Fry felt this fermented both bad health and fighting amongst the prisoners. Writing in 1813, she wrote:

“All I tell thee is a faint picture of reality; the filth, the closeness of the rooms, the furious manner and expressions of the women towards each other, and the abandoned wickedness, which everything bespoke are really indescribable.”
She even spent the night in prison to get a better idea of what conditions were like. She sought to improve conditions by bringing in clean clothes and food. She also encouraged prisoners to look after themselves better; for example, she would suggest rules that they would vote on themselves. She felt her mission was… to form in them, as much as possible, those habits of sobriety, order, and industry, which may render them docile and peaceable while in prison, and respectable when they leave it.”

She would put a better educated prisoner in charge and encourage them to cooperate in keeping their cells cleaner and more hygienic. Fry felt one of the most important things was to give prisoners a sense of self-respect which would help them to reform, rather than fall into bad habits and become re-offenders.
In 1817, she founded the Association for the Reformation of the Female Prisoners in Newgate, this later became the British Ladies’ Society for Promoting the Reformation of Female Prisoners. It was one of the first nationwide women’s organisation in Britain. The aims of the organisation were:
“to provide for the clothing, the instruction, and the employment of these females, to introduce them to knowledge of the holy scriptures, and to form in them as much as lies in our power, those habits of order, sobriety, and industry which may render them docile and perceptible whilst in prison, and respectable when they leave it.”
In 1818, Fry became the first women to give evidence at a House of Commons committee, during an inquiry into British prisons. In 1825, she published an influential book. “Observations of the Siting, Superintendence and Government of Female Prisoners.” – which gave detail for improving penal reforms. Fry’s unique contribution was the willingness to raise an unpopular topic, others would rather leave untouched; but also look at practical steps to improve conditions in prisons.

As well as campaigning for better prisons, Fry also established a night shelter for the homeless, giving the homeless a place to stay. This was motivated by seeing a young boy dead on the street. In 1824, she instituted the Brighton District visiting society, which arranged for volunteers to visit the homes of the poor to offer education and material aid.
She was supported in her work by her husband, but after he went bankrupt in 1828, her brother, also a banker stepped in to provide funds and support.
Fry became well known in society, she was granted a few audiences with Queen Victoria who was a strong supporter of her work. Another royal admirer was Frederick William IV of Prussia; in an unusual move for a visiting monarch, he went to see Fry in Newgate prison and was deeply impressed by her work. The Home office Minister Robert Peel was also an admirer. In 1823, he passed the Gaol Act which sought to legislate for minimum standards in prisons. This went some way to improve conditions in prison in London, but was not enforced in debtors prisons or local gaols around the country.

At the time, it was unusual for a woman to have a strong public profile and move out of the confines of the home. Especially in the early years, Fry was criticised for neglecting her role as mother and housewife. Lord Sidmouth, the home secretary preceding Peel, rejected her criticisms of the prisons. In this regard, she can be seen as an important figure in giving women a higher profile in public affairs. She could be seen as an early feminist and fore-runner of the later suffragists, who campaigned for women to be given the vote.
She also established a nursing school, which later inspired Florence Nightingale to take a team of nurses, trained by Fry’s school, to the Crimea.
She suffered a stroke and died in Ramsgate, England on 12 October 1845..

Dr. Ida Sophia Scudder : One who started Asia's foremost teaching hospitals Christian Medical College & Hospital ( CMC), Vellore, India..

Dr. Ida Sophia Scudder (December 9, 1870 – May 23, 1960) was a third-generation American medical missionary in India of the Reformed Church in America. She dedicated her life to the plight of Indian women and the fight against bubonic plague, cholera and leprosy.[1][2] In 1918, she started one of Asia's foremost teaching hospitals, the Christian Medical College & Hospital, Vellore, India. 

She was born of Dr. John Scudder Jr. and his wife, Sophia (née Weld), part of a long line of medical missionaries (see Scudders in India). The granddaughter of John Scudder, Sr., as a child in India, she witnessed the famine, poverty and disease in India. She was invited by Dwight Moody to study at his Northfield Seminary in Massachusetts, where she earned a reputation for pranks. 

She initially expected to get married and settle down in the United States after seminary, but in 1890 she went back to India to help her father when her mother was ailing at the mission bungalow at Tindivanam. Ida had expressed a resolve not to become a medical missionary, but during that stay, she had the enlightening experience of not being able to help three woman in childbirth who died needlessly in one night. That experience convinced her that God wanted her to become a physician and return to help the women of India. She never married.

She graduated from Cornell Medical College, New York City in 1899, as part of the first class at that school that accepted women as medical students. She then headed back to India, fortified with a $10,000 grant from a Mr. Schell, a Manhattan banker, in memory of his wife. With the money, she started a tiny medical dispensary and clinic for women at Vellore, 75 miles from Madras. Her father died in 1900, soon after she arrived in India. In two years she treated 5,000 patients. She opened the Mary Taber Schell Hospital in 1902. 

Ida Scudder realized that she would be foolish to go on alone in her fight to bring better health to South India's women, so she decided to open a medical school for girls. Skeptical males said she would be lucky to get three applicants; actually she had 151 the first year (1918), and had to turn many away ever since. At first, the Reformed Church in America was the main backer of the Vellore school, but after Dr. Scudder agreed to make it coeducational, it eventually gained the support of 40 missions. Of 242 students today, 95 are men..

Missionary to China- GLADYS AYLWARD (1902 - 1970) - She lived her life before God and for God and is an example of what He can accomplish using the least of us.

Gladys Aylward stands out as an example of how God can use someone of meager means and abilities when they give themselves over to the leading of the Holy Spirit.

Born into a working class family in Edmonton, London on February 24, 1902. Daughter of a mailman and oldest of two sisters and 1 brother. Unlike many famous Christians in history, she didn't excel scholastically or set her self apart based on her exhaustive knowledge of the Bible and the classic languages, rather her early life was marked with a propensity for play acting and a willingness to serve. God prepares those He calls for the roles they are to play and these propensities would come to be contributing factors in her success as God put them to good use.

Though raised in the Angelican Church, she was not a particularly religious person in her early years and her "adequate" education and working class social position left her with few options. She became a parlor maid at the age of only 14. Her call to missions came about when she attended a revival at when she was 18 in which the preacher expounded on giving ones life over to the service of the Lord. The message struck a cord in her heart and an awakening desire to serve on the missionary field began to blossom. Having spent the last four years serving others surely gave her a unique insight to a servant's heart. She gave her life to Christ willing to be used in whatever way He sought fit. Some sources indicate that her decision to pursue a missionary assignment to China may have come about from having read a magazine article about China, a nation where millions of people had never heard the Gospel.

She continued her work as a parlor maid with little chance to realize her calling. In her mid-twenties, she applied and was given a probationary position with the China Inland Mission Center in London but this endeavor didn't bear fruit. At the age of 26 her probation ended in failure. She had fallen short of their expectations and was rejected for service as a missionary to China. However, no one can frustrate the will of God or reject for service those who are called of God "For the gifts and the calling of God are irrevocable. (Rom 11:29)

Determined to follow God by whatever means available, she continued to work and to save her money and after four years, at the age of 30, her opportunity came in the person of an aging missionary, Mrs. Jeannie Lawson,1 who was looking for a young assistant to carry on her work. Gladys was accepted but Mrs. Lawson didn't have the means to assist her with the passage to China. Adding to the difficulties, save as she might, Gladys lacked the funds to travel by ship, the preferred method of travel to distant lands. So she put her affairs in order and with only her passport, her Bible, her tickets, and two pounds ninepence, set off for a perilous, overland journey to the inland city of Yangchen, in the mountainous province of Shansi, a little south of Peking. An area where few Europeans visited and the people didn't trust foreigners.

The two women set about planing the best way to attract an audience to hear the message of Jesus. Knowing that the city in which they lived was an overnight stop for mule caravans and that the building in which they lived has once been an Inn, they determined to do some repairs and restore its original purpose offering food and care for the mules along with hospitality, food and a warm bed for the drivers at a fair price. It is reported that Gladys would run out and grab the halter of the lead mule and lead it into their courtyard. The other mules followed and the drivers went along for the ride.

In the evenings after serving a meal and before bed, the women would gather their guests and tell them stories about a man named Jesus. In this fashion, the Gospel message began to be proclaimed, not only at their Inn but by the drivers who carried the stories with them to other stops along their journey. It also served to open Gladys' mind to the new challenge of learning the language as she sat and listened to these stories, participating as she was able. She spent many hours each day learning to communicate in the vernacular of the locals until she finally was competent, something the China Inland Mission Center thought beyond her ability.
Shortly after this, her mentor, Mrs. Lawson fell and was seriously injured leading to her death a few days later. Gladys, along with the Chinese cook, who was a Christian, determined to continue the work. Fluent in the language, she began to share the Gospel in surrounding villages and through circumstance, became aware of the many unwanted children. Her missionary work turned in a different direction, care for these unwanted little ones. But her care wasn't limited to children only. During those years China was under attack by Japan and many Chinese soldiers were wounded. So she added their numbers to those for whom she provided succor. Her Inn became a refuge for 20 orphans and as many as 30 to 40 injured soldiers at a time.

The war intensified and her children charges now numbered around 100. She had become a citizen of China in 1936 and her activities in support of the local populace, including a bit of spying on the Japanese made it unsafe to remain in Yangchen. Being warned of a bounty for her capture, dead or alive, by Colonel Linnan a member of the local Chinese resistance, she gathered up the children and narrowly escaped the city.

Unable to use roads or transportation, she was forced to lead her children, on foot, over the mountains to the safer province of Sian some 100 miles distant. The trek took twenty seven days in which they had to endure the elements and many hardships. She herself had become ill en route and when they finally arrived safely, she collapsed. The doctors were amazed by the feat as she was suffering from typhus, pneumonia, a relapsing fever, malnutrition, and supreme exhaustion.

She regained some strength but never recovered totally from her illness yet this didn't stop her from continuing her ministry, now located in Sian. She started a church and once more she was sharing the Gospel in the villages, prisons and among the sick and helpless. Her ministry continued until 1947 when the new Communist regime told control. Gladys and other missionaries had to leave China and her choice of destination was decided because she had a burden for the spiritual condition of her native England.

In 1958, after ten years in England, she left for Taiwan and started another orphanage. She remained here for the rest of her life serving God by serving His children. She died January 3rd, 1970 ..

D. L. (DWIGHT LYMAN) MOODY 1837–1899

MOODY, DWIGHT LYMAN (RYTHER): Evangelist; b. at Northfield, Mass., Feb. 5, 1837; d. there Dec. 22, 1899. He was the sixth of the nine children of Edwin and Betsy Moody (nee Holton). His father, who was a mason, died in 1841 (aged 41) and the family was in dire financial circumstances for years. His mother died in 1895, aged ninety. Moody received his first religious impressions in the village Unitarian church and his first missionary work was in getting pupils for its Sunday-school, which he attended. His schooling was carried only as far as the district school could take him, and while a young boy he had to earn his living. In 1854 he resolved to try his fortunes in Boston, and there was hired by his uncle, Samuel Holton, as a clerk in his boot and shoe store. One of the conditions of his engagement was that he should regularly attend his uncle's church, the Mount Vernon (Orthodox) Congregational Church, and also its Sunday-school. This promise he faithfully kept and was so much impressed by the truths he heard taught that in 1855 he applied for admission into the church. But his examination was not considered satisfactory and his application was held over for a year when he was thought to have made sufficient attainments in theology for church membership. In Sept., 1856, he went to Chicago and quickly found a more lucrative position than his uncle could offer, and made a reputation as a salesman and traveler in the shoe trade. He also accumulated $7,000 toward the $100,000 upon which he had set his heart. But while diligent in his business and uncommonly successful he became absorbed more and more in religious work. His energies were first spent upon the Sunday-school as teacher, gathering-in new pupils, and most unpromising ones, who under his instruction improved marvelously, and then as superintendent of the North Market Hall Sunday-school which he built up until it had a membership of 1,500 and out of it in 1863 the Illinois Street Church was formed. He thus was well known in the state as a Sunday-school worker. From the time of his coming to Chicago he had entered heartily into the work of the Young Mens' Christian Association, and he raised a large part of the money for its building, not once hut twice, for the first was burned in 1867, and the second in 1871. In 1881 he gave up business and was an independent city missionary, then agent of the Christian Commission in the Civil War, and after that again in Sunday-school work and the secretary of the Chicago Young Men's Christian Association. But as yet he had done nothing to give him international fame.

In 1867 he made a visit to Great Britain on account of his wife's health-he had married in 1862. He made some valuable acquaintances and did a little evangelistic work. One of his converts was John Kenneth Mackenzie. In 1872 he was again in Great Britain, held numerous meetings and won the esteem of prominent Evangelicals. From these he received an invitation to return for general revival work. He came the next year, bringing with him Ira David Sankey, who was henceforth to be linked with him in fame as a revivalist. They landed at Liverpool on June 17, 1873, and held their first services in York. Moody's downright preaching and Sankey's simple but soul-stirring singing won attention, and as they passed from city to city they were heard by great crowds. They spent two years in this arduous labor, and then returned to America. Their fame was now in all the churches and invitations poured in upon them to do at home what they had done abroad, so they repeated these services and duplicated their successes, and that in all parts of the country. In 1881 and again in 1891 and 1892 they were in the United Kingdom. One of their most loyal supporters was Henry Drummond, who owed to them the quickening of his religious life in 1874.

In 1892 Moody by invitation of friends made a brief visit to the Holy Land. It was on his return to London that autumn that he first knew of the heart difficulty which ultimately caused his death. It may have been this knowledge that induced him during his remaining years to seek rather to deepen the spiritual life of professing Christians through church services of the ordinary quiet type, than to address the enormous miscellaneous crowds in all kinds of buildings as he did in earlier days. It was while holding services in Kansas City, Mo., on Nov. 16, 1899, that he broke down, and, although he was able to reach home, he was fatally stricken and soon after died.

Moody had "consecrated common sense." He was honest, preached a Calvinistic creed which he accepted with all his heart, and was master of an effective style. His sermons and shorter addresses abound in personal allusions, in shrewd remarks and home thrusts. He had a hatred of shame and scant respect for notable persons whose fame was owed solely to their position. He was often abrupt, sometimes brusk. He had no polish, small education, but he knew the English Bible and accepted it literally. He was fond of treating Bible characters very familiarly and enlivening his sermons by imaginary conversations with and between them. But that he was truly bent upon promoting the kingdom of God by the ways he thought most helpful there is no doubt. Like other great revivalists he had much praise which was undesirable, but he never lost his head. He also never allowed excitement to carry his audiences off their feet. For sanity, sincerity, spirituality, and success Moody goes into the very first ,rank of revival preachers.

During Moody's and Sankey's mission at Newcastle, England, in 1873, the first form of the familiar hymn-book which hears their name appeared in response to the necessity of having a book which was adapted to their needs. This book was originally little better than a small pamphlet, but it was enlarged and has taken on various shapes and had varied contents while preserving its main features. The sale of the book in its different forms has been enormous. Up to 1900 more than one and a quarter million dollars had been paid to its compilers in royalties. Of his share in this money Moody made noble use, and thus opened a chapter in his life which is less known to the public, but will have more permanent interest than his preaching. For with it he founded, or helped to found, the chain of educational institutions which does not bear his name but which is his greatest monument. The first was the Northfield Seminary for Young Women, erected and carried on in his native town. It dates from 1879. This is a school which trains girls for college, if they go so far, but in any case gives them good instruction permeated with religion. All the work of the house is done by the students. In 1881 Mount Hermon School for Young Men was started. The two schools are only a few miles apart. The students are taken at very low rates and combined manual training with the usual school courses both under strong religious influences, The Bible Institute for Horne and Foreign Missions in Chicago, open to both sexes, is another of the educational aids which owe their origin to him. The Students' Conferences and the Northfield Christian Workers' Conference, both of which meet Annually at Northfield, were inaugurated by him. They have exerted a great influence, and of a very sane and thoughtful type.

In church connection Moody belonged to the independent Chicago Avenue Church. In his activities he belonged to the Church universal.

Biography of Mary Mitchell Slessor (2 December 1848 – 13 January 1915) was a Scottish missionary to Nigeria ..

Mary Slessor was born on 2 December 1848 in Gilcomston,Scotland in a poor working class family. She was the second of seven children of Robert and Mary Slessor. Her father, originally from Buchan, was a shoemaker by trade. In 1859, the family moved to Dundee in search of work. Robert Slessor was an alcoholic and, unable to keep up shoemaking, took a job as a labourer in a mill. Her mother, a skilled weaver, also went to work in the mills.^..At the age of eleven, Slessor began work as a "half-timer" in the Baxter Brothers' Mill, meaning she spent half of her day at a school provided by the mill owners and the other half working for the company.

The Slessors lived in the slums of Dundee. Before long, Mary's father died of pneumonia, and both her brothers also died, leaving behind only Mary, her mother, and two sisters. By age fourteen, Slessor had become a skilled jute worker, working from 6 a.m. to 6 p.m. with just an hour for breakfast and lunch.

 Her mother was a devout Presbyterian who read each issue of the Missionary Record, a monthly magazine published by The United Presbyterian Church (later the United Free Church of Scotland) to inform members of missionary activities and needs.^[1] Slessor developed an interest in religion and, when a mission was instituted in Quarry Pend (close by the Wishart Church), she wanted to teach. Slessor was 27 when she heard that David Livingstone, the famous missionary and explorer, had died, and decided she wanted to follow in his footsteps.

Eventually, Slessor applied to the United Presbyterian Church's Foreign Mission Board. After training in Edinburgh, she set sail in the S.S. Ethiopia on 5 August 1876, and arrived at her destination in West Africa just over a month later.

Slessor, 28 years of age, red haired with bright blue eyes, was first assigned to the Calabar region in the land of Efik people. She was warned that the Efik people there believed in traditional West African religion and had superstitions in relation to women giving birth to twins. Slessor lived in the missionary compound for 3 years, working first in the missions in Old Town and Creek Town. She wanted to go deeper into Calabar, but she contracted malaria and was forced to return to Scotland to recover. She left Calabar for Dundee in 1879. After 16 months in Scotland, Slessor returned to Africa, but not to the same compound. Her new assignment was three miles farther into Calabar, in Old Town. Since Slessor assigned a large portion of her salary to support her mother and sisters in Scotland, she economised by learning to eat the native food.

Mary Slessor with adopted children Jean, Alice, Maggie and May. Image taken  in Scotland Issues Slessor confronted as a young missionary included the lack of Western education , as well as widespread human sacrifice at the death of a village elder, who, it was believed, required servants and retainers to accompany him into the next world. The birth of twins was considered a particularly evil curse. Natives feared that the father of one of the infants was an evil spirit, and that the mother had been guilty of a great sin. Unable to determine which twin was fathered by the evil spirit, the natives often abandoned both babies in the bush. Slessor adopted every child she found abandoned, and sent out twins missioners to find, protect and care for them at the Mission House. Some mission compounds were alive with babies. Slessor once saved a pair of twins, a boy and a girl, but the boy did not survive. Mary took the girl as her daughter and called her Janie.

According to W. P. Livingstone, when two deputies went out to inspect the Mission in 1881-82, they were much impressed. They stated, "…she enjoys the unreserved friendship and confidence of the people, and has much influence over them." This they attributed partly to the singular ease with which Slessor spoke the language. After only three more years, Slessor returned to Scotland on yet another health furlough. This time, she took Janie with her. During the next 3 years, Slessor looked after her mother and sister (who had also fallen ill), raised Janie, and spoke at many churches, sharing stories from Africa.

After this hiatus, Slessor returned to Africa. She saved hundreds of twins out of the african bush, where they had been left either to starve to death or be eaten by animals. She helped heal the sick and stopped the practice of determining guilt by making the suspects drink poison. As a missionary, she went to other tribes, spreading the word of Jesus Christ.

During this third mission to Africa, Slessor received news that her mother and sister had died. She was overcome with loneliness, writing, "There is no one to write and tell my stories and nonsense to." She had also found a sense of independence, writing, "Heaven is now nearer to me than Britain, and no one will worry about me if I go up country."

Slessor was a driving force behind the establishment of the Hope Waddell Training Institute in Calabar, which provided practical vocational training to African.

In August 1888, Slessor traveled north to Okoyong, an area where previous male missionaries had been killed. She thought that her teachings, and the fact that she was a woman, would be less threatening to unreached tribes. For 15 years, Slessor lived with the Okoyong and Efik people. She learned to speak Efik, the native language, and made close personal friendships wherever she went, becoming known for her pragmatism and humour. Slessor lived a simple life in a traditional house with Africans. Her insistence on lone stations often led Slessor into conflict with the authorities and gained her a reputation for eccentricity. However, her exploits were heralded in Britain and she became known as the "white queen of Okoyong". Slessor did not focus on evangelism, but rather on settling disputes, encouraging trade, establishing social changes and introducing Western education. Slessor frequently campaigned to devalve traditional efik life and to assist european racism but assist whites in help rob the efik of there god give wealth, for the bible .

In 1892, Slessor became vice-consul in Okoyong, presiding over the native court. In 1905 she was named vice-president of Ikot Obong native court. In 1913 she was awarded the Order of St. John of Jerusalem. Slessor suffered failing health in her later years but remained in Africa, where she died in 1915.

Biography of Isobel Kuhn

Isobel Kuhn, missionary to China and Thailand, died on 20 March 1957. This article was commissioned to mark the fiftieth anniversary of her death.
Isobel Kuhn is best known as an inspirational writer on mission. She was born in Toronto on 17 December 1901. Her parents, Sam and Alice Millar, were Christians, but when she was a student at the University of British Columbia a professor sneered at her for blindly accepting her parents' faith. Henceforth she determined to question everything for herself.

She threw herself into student life and was soon one of the most popular students in the university - vivacious, attractive, a wonderful dancer and a leading light in the Dramatic Society. But none of this satisfied her, and in By searching she tells the story of her conversion and subsequent call to missionary service.

Isobel enrolled at the Moody Bible Institute in Chicago. As well as Bible training, the students were expected to take part in evangelism such as open air work (when they were often pelted with rotten fruit), slum visitation and prison ministry. To survive she worked long hours as a waitress and learned many lessons about 'living by faith'.

When Isobel volunteered to serve with the China Inland Mission she was initially rejected. One referee held a personal grudge against her and gave a negative character reference. This painful episode was used to form her character and inculcate greater humility.

The delay also gave her the opportunity to serve in a girls' evangelistic mission in Vancouver - invaluable preparation for the mission field. Many of the young women she reached became persevering prayer supporters of her ministry among the Lisu people.

Isobel sailed for China in 1928 and commenced language training. After one year she married John Kuhn, also serving with the CIM, who had arrived in China some time before her.

Many missionary biographies gloss over personal difficulties, but one of Isobel Kuhn's most endearing characteristics was her transparent honesty. She freely admitted that she and John were both strong-willed, and that 'Science has never discovered what happens when the Irresistible Force collides with the Immovable Object. Whatever would happen if they married each other?'

John and Isobel resolved to make 'God first' their motto throughout marriage. Isobel's autobiographical work Vistas recounts vividly and amusingly some of the conflicts they went through and which were used to refine their characters.

The gospel to the Lisu :

Between 1929 and 1934 John and Isobel served in Chengchiang, and then Tali, in Yunnan province, South West China. In 1934 they moved into the mountains of North West Yunnan to work among the animistic Lisu people.

The opening chapter of Nests above the abyss is a polemic against the myth of 'happy heathendom', depicting vividly the fear and hopelessness of animism, the dire effects on family life and the degradation suffered by women.

Western missionaries have sometimes been accused of patronising unevangelised peoples, but one of the most striking characteristics of Isobel's writing is her transparent affection for and understanding of the Lisu people. She tells many stories of individuals that bring their personalities to life.

Her accounts of gospel advance among the Lisu document the way God uses intercessory prayer to further his purposes. After one significant meeting, at which a tribal leader renounced a long-standing feud, Isobel recorded the exact time, knowing there must have been definite prayer support.

Months later an elderly prayer supporter wrote asking what had happened on that date and at that time. This lady had experienced such a heavy burden to intercede for the Three Clans village that she had phoned two friends. The three of them deferred their household chores and spent the morning interceding for the quarrelling clans.

Isobel commented, 'Now these prayer-warriors were not seemingly of the earth's mighty ones. Mrs K was delicate, had a heart condition. Mrs W was expecting a serious operation, and Mrs J was going blind. All three were ... too frail physically to cross the small town and gather in one place, but each in her own kitchen was joined to the others in spirit'.
By 1950 conflict between communists and nationalists made the situation of CIM personnel untenable. Isobel and six-year-old Daniel escaped over the border to Burma and returned to America - where they were reunited with daughter Kathryn who was by now at college.

John was asked to survey the needs for evangelistic work among the tribes of northern Thailand. He wrote to his wife appealing to her to join him - 'The field is before us. The door is still open. The government is friendly. The tribes are approachable. The time may be short.

'Missionaries have been in Thailand over a hundred years and yet have not been able to reach beyond the Thai people to the aborigines of the mountains. If we don't pioneer, they may never be reached'.

Isobel was initially appalled. 'At fifty years of age, must she go pioneering again, climb up rough trails, learn another tongue? Already she had worked on the Chinese and Lisu languages. Now must she study Thai too?' But the Lord convicted her. 'To choose ease rather than effort is to choose slow decay'. Or, as Amy Carmichael had said so memorably, 'Climb or die!'

Isobel Miller Kuhn was diagnosed with cancer in 1954 and died on March 20, 1957, with her husband at her side in Wheaton. Her funeral was held at Wheaton College Church

Biography of George Whitefield

George Whitefield was born in England in 1714. As a child Whitefield loved acting, and he mimicked the preachers whom he heard. Though his early education was spotty because of his family’s financial troubles, in 1732 he began attending Oxford University. There he met Charles Wesley, a devout Anglican student who encouraged Whitefield toward devout Christianity. Whitefield joined the “Holy Club,” led by Charles’s brother John. The club was a gathering of students dedicated to prayer, fasting, and other spiritual exercises, called “Methodists” because of the methods they used to promote personal holiness. These young men both deepened their spirituality and, with Whitefield and the Wesleys at their head, created the Methodist movement.

Whitefield was ordained after receiving his BA. He immediately began preaching, but he did not settle as the minister of any parish. Rather he became an itinerant preacher and evangelist. Just as the Wesleys had done earlier, Whitefield made his first trip to North America in 1738, traveling to the newly established colony of Georgia. There he conceived the idea of establishing an orphanage, which he named Bethesda. For the rest of his life, Whitefield raised money for the orphanage.

After he returned to England, Whitefield’s preaching became increasingly popular. Whitefield preached in a dramatic style that crowds loved, engaging, for example, in imagined conversations in the pulpit. His detractors said that he was more of an actor than a preacher. His voice was powerful, which was a necessity to reach the large crowds that gathered to hear him. He preached in established churches whenever he could, but he often resorted to preaching outdoors when he could not find a cooperating church or when the audience was too large. For most of his life, Whitefield preached multiple sermons every day of the week. And Whitefield, like the other Methodists, sought out groups of people whom other ministers had passed over, such as miners in Britain or slaves in Georgia.

Whitefield’s preaching wasn’t different just because of his style; his message was different too. Where other Anglican ministers emphasized religious ritual or moral living, Whitefield preached conversion. His hearers must be inwardly changed through faith in Jesus Christ for a personal salvation from sin, to experience a new birth through the Holy Spirit. That conversion and regeneration could be experienced in an instant, Whitefield preached, if only people would repent and believe.

As he grew increasingly popular, though, Whitefield also became increasingly divisive. Many established ministers thought he was wrong to emphasize conversion and that his style was too flamboyant. They accused him of being an “enthusiast,” that is, someone who injured the dignity of preaching and illegitimately claimed revelation from God.  Whitefield in turn was unsparing and sometimes uncharitable in his attacks on other ministers, whom he accused of being ignorant of the gospel and of serving Satan. These disputes began to create a division between evangelicals like Whitefield and mainstream Anglicanism. Whitefield also broke with his fellow Methodist John Wesley over a theological argument that led to a personal rift, and the Methodists separated into two camps.

In 1739 Whitefield returned to the colonies for what would become the most important preaching tour of his life. At the same time that he raised money for the Georgia orphanage, Whitefield preached throughout the colonies, from New England to Georgia, in a trip that lasted over a year. He held meetings both in the open air and at whatever churches would invite him. The trip was well publicized, for Whitefield arranged for newspaper coverage and wrote many pamphlets and sermons on his journeys, thereby harnessing the power of the press for the sake of revival. Consequently, Whitefield preached to tremendously large crowds, including some gatherings that numbered in the tens of thousands.

What made Whitefield’s preaching tour so important was that it came during the height of several local revivals. In New England under Jonathan Edwards, in Pennsylvania and New Jersey under William and Gilbert Tennent, and in Virginia under Samuel Davies, these awakenings led to many converts. Whitefield preached alongside each of those ministers. It was the shared experience of Whitefield’s preaching, both by the tens of thousands who attended his services and the even wider audience that read about them in newspapers and pamphlets, that made a series of scattered, local awakenings into the Great Awakening.

On his return to Britain in 1741, Whitefield continued his preaching ministry, though his popularity was waning. Many churches were closed to him because of his attacks on the Anglican clergy, so he preached in the open air and established a chapel for himself in London.

Whitefield sailed again for the colonies in 1744. The fires of the Great Awakening had cooled, but Whitefield was able to stir them up again, albeit not as successfully as during his earlier tour. As in Britain, he found an increasing number of churches closed to him by ministers who opposed the Awakening. Whitefield also continued to raise money for Bethesda. Regrettably, in trying to support the orphanage permanently, Whitefield accepted the donation of some slaves and bought some of his own. Those slaves were set to work on a plantation in Georgia, and the income went to the orphanage. Whitefield had earlier been mildly opposed to slavery, but thinking only of his orphanage, he became both a practitioner and defender of slavery. Evangelicals who were his contemporaries were beginning to have grave doubts about slavery and even to oppose it outright, and evangelicals would later lead the antislavery movement.

In 1748 Whitefield returned to England. He became the personal chaplain to Selina Hastings, the countess of Huntingdon and a prominent patron of evangelical ministers. As Whitefield aged, his health grew worse. Still, he continued to preach multiple times each day, traveling throughout England, Ireland, Scotland, and several more times to North America.

Whitefield returned to the colonies in 1769 for the final time. He unsuccessfully pursued plans to found a college at Bethesda. He also took up the political cause of the colonies, which by that time were engaged in disputes with imperial Britain. During another preaching tour, Whitefield died in Newburyport, Massachusetts, where he was buried in that town’s Presbyterian church.

Whitefield was a man with a remarkable gift and a relentless energy for preaching. Though his zeal in preaching the gospel and converting faith in Christ sometimes led him into divisiveness, yet it also made him the most widely known and widely heard preacher in his day. For many people on both sides of the Atlantic, Whitefield’s sermons both in person and in print were the single shared religious experience that connected them to other people affected by the awakenings. Whitefield, more than any other man, turned a series of awakenings into the Great Awakening.

Biography of Jonathan Edward: 

Jonathan Edward (Oct5,1703-March 22,1758) was a Christian preacher & theologian. Edwards is a widely acknowledged to be America’s most Important & original philosophical theologian, and one of America’s Greatest intellectuals. Edward’s theological work is broad in Scope, but he is often associated with reformed theology the metaphysics of  theological determinism and the puritan heritage.

Jonathan Edwards was the son of two ministerial families. His father, Timothy Edwards, was a Congregationalist minister; his mother, Esther Stoddard Edwards, was the daughter of the powerful Massachusetts minister Solomon Stoddard. Born into a family of clergymen, Edwards was brought up for the ministry, receiving his early education from his father.

When he was twelve, Edwards entered Yale College. Yale had only recently been established as a doctrinal and geographic counter to Harvard College, which some believed was becoming doctrinally liberal. Edwards received a solid theological education, but he also learned the new science, psychology, and philosophy of Isaac Newton, John Locke, George Berkeley, and other contemporary European thinkers. Edwards mixed those two influences—Congregationalist theology and Enlightenment philosophy—as he restated Christian doctrine in terms compatible with the new philosophy.

These educational influences were paralleled by Edwards’s spiritual development. As a child Edwards had experienced religious desires, but he believed himself to be spiritually lacking in two regards. First, he could not yet acknowledge God’s sovereignty, because he doubted the doctrine of election. Second, Edwards did not believe that he had experienced God’s converting work of grace. Prior to the Awakening, it was seldom thought that conversion came in an instant; rather it was regarded as a gradual process whereby God converted the soul prepared by faith. Still, Edwards was unconvinced that God was working in him.

After receiving his BA from Yale in 1720 and reading for an MA at Yale for a year, Edwards served as a minister at a Presbyterian church in New York City, then at a country church in Connecticut. He soon returned to Yale to serve as a tutor, a position in which he was at once a teacher and a supervisor of the college students. He suffered severe depression, in part because of the disobedience of his students, in part because of his constant struggles with temptation. But Edwards’s depression proved to be his spiritual turning point. He experienced a personal conversion that was at once spiritual and intellectual: he became convinced that God had converted him by grace and that God was indeed sovereign and just.

In 1726 Edwards obtained a position as assistant pastor to his grandfather, Solomon Stoddard. Stoddard was a leading clergyman in New England, especially in the Connecticut River Valley. His influence was widespread, and he exerted it both from his pulpit in Northampton, Massachusetts, and as the patriarch of a family of ministers, lawyers, and soldiers. When his grandfather died in 1729, Edwards was given his position as pastor of Northampton.

As Edwards came into his own position, he began to develop the main themes and methods of his ministry. Though later he would be best known for his massive works of theology and philosophy, most of his early labor went into writing sermons. These sermons emphasized that God would judge sin, that God’s will determined who would be saved, and that sinners must prepare themselves to receive the grace of God, though only grace through faith could actually provide salvation. Edwards labored over his sermons twelve to fourteen hours per day, spending little time on pastoral visits to his congregation. He preached in the conventional New England form, yet he also brought something new to preaching. If preaching were to have an effect, Edwards saw, then it must stir people’s affections, speaking to the heart as much as it did to the head.

Edwards’s work was rewarded in the winter of 1734-35, when the youth of Northampton experienced an outbreak of religious enthusiasm. Many young men and women in New England were unable to marry because New England’s rapidly growing population left little land available, preventing the youth from being able to support themselves. Of a marriageable age yet restrained under their parents’ authority, men and women in their late teens and twenties often engaged in idleness, gossiping, and sexual sins. Edwards targeted those sins in his preaching and—after years of resistance—many of the youth suddenly joined the membership of the church, professing conversion. Edwards wrote about this revival in his Faithful Narrative of the Surprising Work of God (1737), a tract that was widely influential in both New England and Britain. The Faithful Narrative both publicized the awakening in Northampton and introduced other ministers to Edwards’s new style of preaching and conversion.

The 1734-35 revival sparked similar revivals in surrounding towns, but that awakening remained primarily local. After a few months the fervor died down, and Edwards returned to the struggle with a congregation dull of hearing. But in 1740-41, Edwards teamed up with George Whitefield, an itinerant minister from England who was traveling through the British colonies in America. While Edwards and Whitefield did not see eye to eye about some things—Edwards thought Whitefield’s preaching was too flamboyant—they agreed on the need for inward conversion and on the theology of awakening. The combined preaching of Edwards, Whitefield, and other ministers throughout the colonies ignited another series of revivals from Georgia to New England. Whitefield’s tour through the colonies connected the local, regional awakenings into a shared experience, which became the Great Awakening.

While the Great Awakening did much to strengthen churches and increase their membership and fervor, at the same time it caused division in churches and denominations throughout the colonies and in Britain. Some conservative, orthodox ministers and many liberal ministers objected to the “enthusiasm” of the Awakening, such as the excessive emotional outbursts of new converts. The refusal of some ministers to acknowledge the Awakening as the work of God on the one hand, and the often uncharitable criticism of other ministers by the supporters of the Awakening on the other, led to a deep rift. Edwards wholeheartedly took the side of the revivalists and wrote much in defense of the Awakening, yet he took pains to distinguish between the genuine working of God and the human excesses of the Awakening. In The Distinguishing Marks of a Work of the Spirit of God (1741), he explained that emotional displays did not prove that someone was a convert, but neither did they hinder God’s working. And in Some Thoughts Concerning the Present Revival of Religion (1742), he defended the experiences of converts by describing the spiritual raptures of his wife, Sarah Pierpont Edwards, whom he left unnamed.

Besides promoting and defending the Great Awakening, Edwards’s other great work was explaining it by means of a new, distinctive theology. Into Edwards there flowed the several intellectual and religious currents of his age: Puritan theology, Enlightenment rationalism, and continental Pietism, as well as his own experience in the Awakening. Edwards merged those streams—accepting and modifying parts of each—into a theology that maintained the Puritan doctrine of early New England, yet that was stated in the terms of the new philosophies and sciences, and that explained and encouraged conversion and awakenings. Edwards described how God worked in men to save them and to reveal Himself. God’s saving grace revealed God not merely to man’s intellect, which earlier theologians had termed the “understanding,” but also to his affections and emotions, which Edwards termed the “heart.” In other words, a person saved by grace did not simply assent to propositions with his intellect, but rather apprehended them through a total belief in God, combining both his mind and his heart in love towards God. Edwards explained this most clearly in his great work A Treatise on Religious Affections (1746). It was on the basis of this theology that Edwards and other revivalists preached so as to influence the affections of his hearers, stirring up many awakenings.

The revival enthusiasm in Northampton soon gave way to disputes between pastor and congregation. For several years, tensions had built between Edwards and his church. Edwards frequently requested salary increases because of inflating prices and a growing family—nine children and a wife—but the town routinely denied these requests. Edwards’s efforts to curb the sins of the youth had produced awakening, but they had also built up a backpressure of discontent. Two things brought the conflict to a head. Edwards publicly rebuked some young people by name from his pulpit, but he failed to distinguish between the accused and those who were merely witnesses. He thus angered a sizeable portion of his congregation. Edwards also instituted a new requirement that an applicant to church membership must give a credible profession of faith before being permitted to partake of communion. That requirement was a moderate return to the older Puritan tradition in New England, but it overturned both the policy of Edward’s grandfather and the longstanding tradition in Northampton. Edwards was soon dismissed, though he continued in the awkward position of preaching on Sunday whenever the congregation could not secure another minister.

In 1752 Edwards moved to another pastorate in Stockbridge, a frontier town in western Massachusetts. There he was both pastor to the small community of colonists and missionary to a settlement of Mahican Indians. Living in Stockbridge was dangerous, for the Edwards family was there during the middle of the French and Indian War, a time of frequent raids along the frontier. But there Edwards worked on his major philosophical works. He also worked on what he hoped would be his two masterpieces, though neither was finished: a large-scale commentary or study Bible, and a massive study of Christian doctrine in historical form, to be titled The History of the Work of Redemption.

Edwards left Stockbridge in 1758 to become the president of the College of New Jersey (later Princeton University). He had barely taken up his duties when a smallpox epidemic hit the town. Edwards, who kept up with medical advances, urged the townspeople and his own family to be inoculated. Nearly everyone who was inoculated survived the epidemic, but Edwards himself died from complications.

Though he was dead at the age of fifty-five, leaving what he thought would be his most important works unfinished, Jonathan Edwards had exerted a profound influence on American religion. His theological and philosophical positions have earned him a reputation as the greatest of American theologians and as one of America’s two or three great philosophers. But Edwards’s greatest contribution was his work as a pastor and preacher who stirred up the Great Awakening, a work that fulfilled Edwards’s consuming affection for God’s glory.

Biography of George Müller : " A man of faith and prayer "

George Müller (1805-1898), English preacher and philanthropist, was born near Halberstadt, Germany, on the 27th of September 1805, the son of an exciseman [formerly, a government agent who collects excise tax on goods and prevents smuggling]. He subsequently became a naturalized British subject.

Educated in Germany, he resolved in 1826 to devote himself to missionary work, and in 1828 went to London to prepare for an appointment offered him by the Society for promoting Christianity among the Jews. In 1830, however, he gave up the idea of missionary work, and became minister of a small congregation at Teignmouth, Devonshire. He contended that the temporal as well as the spiritual needs of life could be supplied by prayer, and on this principle abolished pew rents and refused to take a fixed salary. After two years at Teignmouth, Müller removed to Bristol, where he spent the rest of his life.

Although George Muller became famous as one of the greatest men of prayer known to history, he was not always a saint. He wandered very deep into sin before he was brought to Christ. He was born in the kingdom of Prussia, in 1805. His father was a revenue collector for the government, and was a worldly-minded man. He supplied George and his brother with plenty of money when they were boys, and they spent it very foolishly. George deceived his father about how much money he spent, and also as to how he spent it. He also stole the government money during his father's absence.

At ten years of age, George was sent to the cathedral classical school at Halberstadt. His father wanted to make a Lutheran clergyman of him, not that he might serve God, but that he might have an easy and comfortable living from the State Church. "My time," says he. "was now spent in studying, reading novels, and indulging, though so young, in sinful practices. Thus it continued until I was fourteen years old, when my mother was suddenly removed. The night she was dying, I, not knowing of her illness, was playing cards until two in the morning, and on the next day, being the Lord's day, I went with some of my companions in sin to a tavern, and then, being filled with strong beer, we went about the streets half intoxicated."

"I grew worse and worse," says he. "Three or four days before I was confirmed (and thus admitted to partake of the Lord's supper), I was guilty of gross immorality; and the very day before my confirmation, when I was in the vestry with the clergyman to confess my sins (according to the usual practice), after a formal manner, I defrauded him; for I handed over to him only a twelfth part of the fee which my father had given me for him."

A few solemn thoughts and desires to lead a better life came to him, but he continued to plunge deeper and deeper into sin. Lying, stealing, gambling, novel-reading, licentiousness, extravagance, and almost every form of sin was indulged in by him. No one would have imagined that the sinful youth would ever become eminent for his faith in God and for his power in prayer. He robbed his father of certain rents which his father had entrusted him to collect, falsifying the accounts of what he had received and pocketing the balance. His money was spent on sinful pleasures, and once he was reduced to such poverty that, in order to satisfy his hunger, he stole a piece of coarse bread, the allowance of a soldier who was quartered in the house where he was. In 1821 he set off on an excursion to Magdeburg, where he spent six days in "much sin." He then went to Brunswick, and put up at an expensive hotel until his money was exhausted. He then put up at a fine hotel in a neighboring village, intending to defraud the hotel-keeper. But his best clothes were taken in lieu of what he owed. He then walked six miles to another inn, where he was arrested for trying to defraud the landlord. He was imprisoned for this crime when sixteen years of age.

After his imprisonment young Muller returned to his home and received a severe thrashing from his angry father. He remained as sinful in heart as ever, but in order to regain his father's confidence he began to lead a very exemplary life outwardly, until he had the confidence of all around him. His father decided to send him to the classical school at Halle, where the discipline was very strict, but George had no intention of going there. He went to Nordhausen instead, and by using many lies and entreaties persuaded his father to allow him to remain there for two years and six months, till Easter, 1825. Here he studied diligently, was held up as an example to the other students, and became proficient in Latin, French, History, and his own language (German). "But whilst I was outwardly gaining the esteem of my fellow-creatures," says he, "I did not care in the least about God, but lived secretly in much sin, in consequence of which I was taken ill, and for thirteen weeks confined to my room. All this time I had no real sorrow of heart, yet being under certain natural impressions of religion, I read through Klopstock's works, without weariness. I cared nothing about the Word of God."

"Now and then I felt I ought to become a different person," says he, "and I tried to amend my conduct, particularly when I went to the Lord's supper, as I used to do twice every year, with the other young men. The day previous to attending that ordinance I used to refrain from certain things, and on the day itself I was serious, and also swore once or twice to God with the emblem of the broken body in my mouth, to become better, thinking that for the oath's sake I should be induced to reform. But after one or two days were over, all was forgotten, and I was as bad as before."

He entered the University of Halle as a divinity student, with good testimonials. This qualified him to preach in the Lutheran state church. While at the university he spent all his money in profligate living. "When my money was spent," says he, "I pawned my watch and part of my linen and clothes, or borrowed in other ways. Yet in the midst of all this I had a desire to renounce this wretched life, for I had no enjoyment in it, and had sense enough left to see, that the end one day or other would be miserable; for I should never get a living. But I had no sorrow of heart on account of offending God."

He devoted himself particularly to the care of orphan children. He began by taking a few under his charge, but in course of time their number increased to 2000, settled in five large houses erected for the purpose at Ashley Down, near Bristol. The money required for the carrying on of this work was voluntarily contributed, mainly as a result of the wide circulation of Müller's narrative The Lord's Dealings with George Müller.
When he was over seventy he started on a preaching mission, which lasted nearly seventeen years and included Europe, America, India, Australia and China.
He died at Bristol on the 10th of March 1898..