ABSTRACT: Throughout church history, God has used common languages to serve the global mission of the church. And today, English is the largest common language in the world, spoken by about 1.5 billion people. The worldwide prominence of English provides new opportunities for fulfilling the Great Commission, especially through resourcing the global church and training pastors for the work of ministry. Translating Scripture and other books into mother tongues remains necessary, but alongside that crucial work, English-speaking Christians would do well to consider how they might leverage their tongue for every tribe.
For our ongoing series of feature articles for pastors and Christian leaders, we asked Seth Porch, PhD candidate at the University of Aberdeen, to explain how the spread of English might serve the mission of the church.
“Shall we continue in English?” Five words, but oh, how sweet the relief! The anxiety of getting the pronunciation right and choosing the best term out of a limited repertoire, all while attending carefully to what my counterpart had to say, melted away like so much ice cream in the sub-Saharan sun. “That would be wonderful. Thank you.”
Ever since those heady days in the land of Shinar, language has been a barrier between the peoples dispersed throughout the earth (Genesis 11:1–9). And ever since the Father gave the Spirit to the ascended Christ to pour out on his people (Acts 1:4–5, 8; 2:1–12), the work of proclaiming the gospel has included breaking down those barriers through learning new languages and translating texts — primarily the Bible but also creeds, confessions, and doctrinal treatises.
The work goes on. Ethnologue, a database maintained by SIL International, estimates the current number of languages in the world at 7,164.1 The Wycliffe Global Alliance estimates that some 985 languages are still without any Bible translation even begun, while for a further 1,524 languages, though work has begun, no translations are yet complete of any portion of Scripture.2
From one angle, such statistics are encouraging. They indicate that over 4,500 languages have at least some access to Scripture. They also present a challenge. Much work remains to even begin providing substantial access to the Bible for some 2,500 languages. But all this paints only part of a vast picture. The work of Bible translation is only one aspect — though a vital one! — of translating the message of Jesus Christ. The Reformation principle of sola Scriptura — a principle that encouraged the translation of Scripture into common tongues — does not mean nuda Scriptura. The translation of the Bible has always happened alongside careful exposition and training in biblical and theological literacy. For this ongoing work of teaching the church to obey all that he commanded (Matthew 28:19), our Lord has given leaders who “equip the saints for the work of ministry” (Ephesians 4:11–12). This work requires biblical exposition, interpreting and applying the Scriptures to local bodies of believers around the world, in every tribe and tongue and nation. According to his good design, one of the ways God does this is through the sharing of theologically sound resources with pastors who are then enabled to better teach the local church.
In God’s providence, one of the languages presently serving the global mission of the church is English. This essay offers some indications as to what the prominence of English means for the mission of the church around the world today.3 It proceeds in three steps. First, it offers a brief description of the concept of a lingua franca and demonstrates through examination of data that English is a vital common language in the world today. Second, it asks why God uses lingua francas in his unfolding purpose of redemption. Finally, it offers three observations about why the church might gladly receive English as a gift for its work and why English is not the silver language bullet for the spread of the gospel. These observations are preliminary, offered by one whose linguistic expertise is limited. They will surely need further refinement by those who can carry the work further.
1. What Is a Lingua Franca?
Since the dispersal of humans into diverse communities with distinct languages, communication through a common tongue has been necessary. The need for such communication arises whenever people divided by language need to enter a relationship of exchange. Historically, as communities speaking different languages encountered one another and began to trade, they developed languages to facilitate that exchange. In her study of the history of English, Phyllis Ghim-Lian Chew points to agriculture, trade, urbanization, and colonization as some of the primary factors behind the development of lingua francas around the world.4
Sometimes a single language exerts a great deal of influence over a widespread population of diverse peoples. For example, in his attempt to unify a vast empire, Alexander III of Macedon (known commonly by his appellation “the Great”) exported his adopted Greek tongue as the political and economic language, thus establishing Greek as a lingua franca over an empire covering around two million square miles. Other languages, often spread through political and economic expansion, have operated in a similar capacity. French, Spanish, Mandarin, Arabic, and Russian are some examples with deep historical roots and ongoing contemporary influence.
One of the most enduring examples of a lingua franca is Latin. Officially the language of the Roman Empire, Latin retained its prominence long after the last Roman emperor had passed into memory.5 Its beginnings were less impressive. Latin began as the local dialect of Latium, the region surrounding Rome.6 As Rome grew in prominence and began to exert political control, first over its near neighbors on the Italian peninsula and then beyond, Latin grew in influence. Never forced as the spoken language of the Roman Empire, Latin functioned as a language that facilitated a commerce of goods and ideas across linguistic barriers.7 Extending beyond the fourth century AD, Latin continued to operate in an official capacity throughout much of Europe as the language of law, government, international politics, education, and the church, in some cases even into the twentieth century.8
In many cases, common languages replace local dialects. Languages do die. But this is not always the case. In some instances, common languages are merely added to the linguistic repertoires of communities, serving to expedite communication in situations where the continual need for translators would inhibit productive cooperation. For much of the world today, English serves that purpose.9
English is the most widely spoken language on the planet. Ethnologue’s 2024 statistics put English speakers at a total of 1.5 billion,10 roughly eighteen percent of the world’s population. On its own, the percentage could indicate little more than that many people are born into English-speaking nations. However, the data provides a more expansive picture. Ethnologue also accounts for those who speak English as a first language — that is, those who grow up speaking it as their native tongue — and as a secondary language. As a first language, English accounts for roughly 390 million, third in world rank behind Mandarin Chinese (990 million) and Spanish (484 million).11 This means that of the approximate 1.5 billion English speakers in the world, only about a quarter are native speakers. Seventy-five percent come to English as a secondary language, learning it in contexts outside the home.
As a lingua franca, English has surpassed the worldwide scope of any previous contender, operating as the common language of the world for the fields of science, technology, education, business, entertainment, travel, tourism, and the press.12 In addition, it functions as a digital common tongue, with roughly fifty percent of web content produced in English.13 The effect of the present global reach of English is that, more than ever, people around the world are adopting the language. In a world of globalized business, international cooperation, and frequent travel, learning English becomes for many a practical necessity. This is true especially in major cities around the world. As people, especially younger generations looking for work opportunities, move to urban centers, exposure to English — whether through education, work, media, or social circles — increases.
Some may view the ubiquity of English today in a predominantly negative light, attributing it to a world order based on imperialist and colonialist policies.14 The spread of any given language as a lingua franca may indeed, in part, be a function of power. One only has to think of the reasons for the expansive influence of Greek or Latin (see above).15 However, this does not change the reality of the present linguistic situation in the world. In God’s providence, English is the current global lingua franca. That matters for the work of the church. Before we examine why it matters, however, we turn to another question: Why does God give us the gift of language in the first place?
2. Lingua Francas and the Purposes of God
God created humanity for fellowship — with fellow humans, yes, but primarily with himself. “He chose us . . . for adoption to himself as sons . . . according to the purpose of his will” (Ephesians 1:4–5). Fellowship is not mere proximity. It involves knowing the One who calls us to himself. The main way God created humans to express that knowledge of him — both to him and to one another — is through language.16 Our speech is a function of God’s eternal intent to create for himself “a people for his own possession” who proclaim the excellencies of the God who saves (1 Peter 2:9). By our speech, we give expression to what we know.17 As those who have been brought from darkness into light, the primary object of our knowledge is God himself. God gave the gift of language as a vehicle for praising his name.
Human language, then, serves the eternal purpose of God. It comes under the domain of creation and providence. In the act of creation, God establishes and orders what John Webster calls “creaturely reality.”18 To what end? The creatures’ highest good, which is none other than God himself.19 By his providence, which is his “most holy, wise, and powerful preserving and governing all his creatures, and all their actions,”20 God “ordains and executes” all things to bring his elect to the fulfillment of their end.21 God’s people, brought into fellowship with himself, give voice to his saving works with words as they respond to him. Words are also vital to the mission they have received. Sent out as witnesses of his work, they bear the message of reconciliation, serving as ambassadors for Christ through whom God makes his appeal (2 Corinthians 5:19–20). At different points in history, God ordains that various languages operate as lingua francas to facilitate his work through the church in the world. The purpose is not to drown out the multiplicity of languages but to draw in his elect from every corner of the world and bring the body of Christ to maturity.22
One such language was the common (Koine) Greek of the Mediterranean world in the first century AD. The Greek that Paul would have spoken in his missionary travels was not the Greek of, say, Plato. Already a long history of development lay behind the language. This history included struggles for power between the regions of Ionia and Athens, the invasions of Persia, and the rise of Macedonia in the fourth century BC.23 When Philip II of Macedon (r. 360/359–336 BC) began to exert control over the Attic Peninsula, he employed Attic Greek as the administrative and cultural language for preserving unity across a diverse array of newly conquered territories. His son carried that policy forward as he expanded the empire through a dizzying series of conquests. The result in the first century AD was a medium of communication through which the gospel could rapidly spread from Jerusalem to the ends of the (Hellenized) earth during the early decades of the church’s expansion. In the present, English is a gift of divine providence to the church for that same purpose.
3. English and the Work of the Church
When the Spirit was poured out on the 120 disciples as they waited — per Christ’s mandate — in Jerusalem, the magnalia Dei were proclaimed in the native languages of people “from every nation under heaven” (Acts 2:5–11). When Peter lifted up his voice to address that multitude, he spoke in a language they could understand to rectify the confusion, proclaim the Christ, and call those who heard to repentance.24 From the very first days, the Lord’s witnesses have had to navigate linguistic barriers as they fulfill the work of bringing the gospel to the ends of the earth and teaching the church to observe all that Jesus commands.
The ubiquity of English is a gift to the church to facilitate the spread of the gospel message and its implications for all of life.25 Two important ways it does so are through the production of theological resources and the training of pastors.
Resourcing the Global Church
The ascended Lord does not leave his church to its own resources. By the Spirit, he gives abilities to individual believers that they in turn may use for the common good (1 Corinthians 12:7). The common good of the church includes theological maturity. “He gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ” so that the church might stand firm against the deceptive and cunning so-called wisdom of humans (Ephesians 4:11–14). This work belongs to local churches; it belongs as well to the global church.
Throughout church history, the sermons, letters, and doctrinal treatises of pastors serving local congregations have frequently been disseminated broadly and used to equip believers in regions far beyond the original intended audience (both in time and space). The risen Christ uses common languages to facilitate that equipping work. For example, a fourth-century Latin treatise read in the sixteenth century by a German pastor trained to read Latin helps him to better understand and articulate biblical truth for the good of local German-speaking Christians. Or, for a more contemporary example, a French-speaking Cameroonian pastor who learned English in school reads an English analysis of the dangers of the prosperity gospel. False teaching is exposed, and the Cameroonian pastor teaches his French-speaking church to reject the false gospel of health and wealth. In both cases, the equipping and building up of the church takes place by means of a lingua franca.
The prevalence of English throughout the world today presents opportunities for such equipping work like never before. Exegetical insights gained by a pastor in India could help believers in Australia or North America. A theological treatise by Athanasius, originally written in Greek and translated into contemporary English, can help pastors guard against Christological heresy in present-day Congo or Croatia. This does not mean that pastor-theologians must write resources with the global church in mind. Most theological work will be used by the Spirit to serve a particular congregation. However, resources posted on a church website or written four hundred years ago might reach audiences in unexpected places.26 Furthermore, having English as a lingua franca does not mean that the global church must primarily be served by resources produced in the West. The local church around the world is well-served by listening to the voices of believers who do not share their cultural biases but can communicate in a common tongue.27
One of the ways churches can serve the work of missions is to support the deployment of faithful theological resources written in or translated into English throughout the world. While translation remains a vital work (for more on that, see below), the reality of temporal and financial constraints means that many definitive works of theology will remain unavailable in the majority of languages spoken around the world.28 The fact that many learn English as a second language means that the wealth of theological resources currently available is only as limited as the resources of a local theological library — whether physical or digital. As churches seek to plant other churches around the world, perhaps one of the budget items they might seek to include could be a theological library containing some of the best works from past and present teachers of the church.
Training Pastors for the Work of Ministry
The spreading of written resources is just one way English serves the global church. Another is through facilitating face-to-face instruction.
Anyone who has taught through interpreters knows just how slow the process is and, depending on the individual translators’ skill, how much can get lost along the way. The ability to share a common tongue significantly bypasses the difficulties inherent in situations involving third-party translation. The spread of English and its increasing inclusion as a foreign-language option in non-English-speaking schools around the world means that many pastors will increasingly have some proficiency in English.29
The opportunities this affords are great indeed. Pastors and professors from around the world can travel and teach at a length and depth that would be practically inconceivable without a common language. Interaction between church leaders from around the world helps remove cultural blinders and advances the church’s recognition of Spirit-given unity. Sermons, lecture series, and entire courses can be made readily available via online media and spread throughout the world. Those who lack access to training opportunities readily available in some parts of the world can still receive many of the benefits gained by others. In short, English offers a medium of communication that can foster a deeper maturing of the universal body of Christ.
Often, the influence on local congregations occurs indirectly. Believers in a rural church may not speak English. Their pastor(s) may not speak English either. But resources available in English can have a trickle-down effect. So, the training gained by an English-speaking pastor in the region might be shared informally with another pastor over a cup of tea. Or a group of English-speaking pastors might receive formal training and then be sent out to rural churches where the work of shepherding takes place exclusively in a local language.
When it comes to the work of missions, a unique opportunity exists to share biblical insight and wisdom gained from years of pastoral ministry that does not require years of language acquisition. Churches around the world that have received the gift of training offered to their pastors would do well to consider how they might steward such gifts in the global work of the church. This could involve sending a pastor on an international trip to train others. It could mean training opportunities closer to home with pastors located in immigrant communities. Whatever the context, English can facilitate training that seeks to build up the church around the world into greater maturity in Christ.
The equipping work of the Spirit takes place through the global church for the global church.30 God is not limited by which languages individuals do or do not speak. Christ will build his church. He uses the means of human language in order to teach his people the way they should walk. In the present day, English as a global lingua franca is one means God has given to make disciples of many tribes and nations and peoples and tongues.
Do First Languages Matter?
At this point, a strong objection might be raised: What about people’s first languages? Are you suggesting that English supplant the languages of people around the world?
The answer is a definitive no. English represents a small percentage of the first language learned by people around the world (roughly 5 percent). That percentage may decrease in the coming decades. People learn best in the language they grow up speaking, for a spoken language involves more than the mere transfer of information; language is a bearer of culture. The aim in delivering biblically faithful resources and offering theological training is not merely to impart doctrinal truth that can then be passed on to others. Rather, the aim is to encourage others to assimilate that truth into their own heart language and culture and, in the process, grow in the twofold love that is the fulfillment of the entire law (Matthew 22:37–40; Romans 13:8).31
This lifelong work does not occur simply through reading a book or taking a class (though these often aid it); it requires the day-in and day-out labor of disciple-making that will take place primarily in the mother tongue of individuals. The vast majority of pastors, professors, missionaries, and believers around the world will not use English in daily disciple-making. To that end, translation of the Bible and other theological resources must continue. To that end also, missionaries crossing cultural and linguistic barriers must continue the hard labor of learning unknown languages and adapting to cultural differences. English does not and never will eliminate such vital work. Nor should believers in any age expect a different language to do so. However, we should receive English as a good gift from our heavenly Father in the present age as we pour out our lives for his name’s sake.
Common Clarity
My conversation on that hot day in West Africa was a simple exchange. I needed to register a vehicle with the local authorities, not convince my counterpart of the centrality of atonement to the gospel. In either case, my limited language acquisition would not have been up to the task. The gift of English as a common tongue meant that the registration process, while not necessarily straightforward, was at least successful. Perhaps under different circumstances a common facility with English would have led to a clear gospel presentation or the clarifying of a vital theological point. Regardless, clear communication is necessary, without which our plans are frustrated, and we are dispersed throughout the earth, separated by the audible barrier of babble. Common tongues bridge that gap.
The world is subject to change. Today, English is the emergent lingua franca. As such, it serves as a valuable and vital tool for the building up of the church across the globe. That may not always be the case. Changes in international commerce and diplomacy will shape the situation of the church. But no matter the case, the work of the church goes on. Whether English or French, Latin or Greek, Maninka or Mandarin Chinese emerges as a lingua franca, the need for careful instruction in the Scriptures will never cease until the day that Christ returns and makes all things new.
Statistic available at https://www.ethnologue.com/. The term current is deliberate, as the number of spoken languages “is constantly in flux, because we’re learning more about the world’s languages every day. And beyond that, the languages themselves are in flux. They’re living and dynamic, used by communities whose lives are shaped by our rapidly changing world.” See https://www.ethnologue.com/insights/how-many-languages/. ↩
See https://www.wycliffe.net/resources/statistics. These statistics are from 2024. ↩
This article is an expansion of themes presented by Bill Walsh in an article written to highlight the work of Crossway’s Global Ministry Fund. See Bill Walsh, “English Is the New Global Lingua Franca, and That Matters for Missions,” Crossway, September 25, 2024, https://www.crossway.org/donate/global-ministry-fund/updates/english-is-the-new-global-lingua-franca-and-that-matters-for-missions/. ↩
Phyllis Ghim-Lian Chew, Emergent Lingua Francas and World Orders: The Politics and Place of English as a World Language (Taylor & Francis, 2009), 9–17. Summarizing in a later chapter, she writes, “Some lingua francas grew out of pidgins and creoles as a result of trade and/or colonialization, while others assumed [lingua franca] status almost automatically, as they were the languages of huge cities or imperial empires” (209). ↩
One scholar writes, “A generous view cedes to the Roman Empire only seven hundred years of hegemony. But as a world language, Latin has a history spanning more than twenty-three hundred years.” Jürgen Leonhardt, Latin: Story of a World Language, trans. Kenneth Kronenberg (Harvard University Press, 2016), 15. ↩
Leonhardt, Latin, 42. ↩
Lack of official enforcement does not mean that Latin never replaced other languages. ↩
Peter Burke, Languages and Communities in Early Modern Europe (Cambridge University Press, 2004), 44–48. ↩
Leonhardt argues that because of its wide range of use and lack of permanent mooring to any particular nation-state, “English . . . is the successor to Latin.” Leonhardt, Latin, 10–11. ↩
See https://www.ethnologue.com/insights/ethnologue200/. Mandarin comes in as a close second at 1.2 billion, representing roughly 14.5 percent of the estimated 2024 world population of 8.2 billion. Interestingly, data from the CIA World Factbook suggests that the percentage of Mandarin Chinese speakers has remained fairly static since 2020 while the percentage of English speakers has increased by 1.5 percent. See “The Human World,” CIA World Factbook, https://www.cia.gov/the-world-factbook/static/e59a54431ae7d36b1f8b803bac5874fb/Human_World.pdf. The CIA World Factbook statistics from 2024 indicate English speakers as comprising 18.8 percent while Mandarin Chinese speakers comprise 13.8 percent. Their estimate of the world population is slightly more conservative, at just over eight billion. See “The World Factbook — World,” CIA World Factbook, https://www.cia.gov/the-world-factbook/countries/world/#people-and-society. Accessed May 29, 2025. ↩
Making the comparison to Mandarin Chinese is instructive here as well. In contrast to English, Mandarin Chinese boasts about three times the number of native speakers. However, its worldwide scope is much more limited. Over 80 percent of those who speak Mandarin Chinese do so as their first language. While it may operate as a lingua franca, it does so across a much more restricted region. A 2012 article examining the results of a government-approved survey conducted between 1999 and 2001 reveals that, at that time, the number of English-language learners in China was approximately 390 million. See Rining Wei and Jinzhi Su, “The Statistics of English in China: An Analysis of the Best Available Data from Government Sources,” English Today 28, no. 3 (2012): 10–14. That is, the number of people who were learning English as a second language in China in the year 2000 is roughly equal to the number of native English speakers in 2024. In 2018, a BBC presenter suggested that “there are probably more people in China who speak English as a second language than there are Americans who speak it as their first.” Robin Lustig, “Can English Remain the ‘World’s Favourite’ Language?” BBC News, May 23, 2018, https://www.bbc.com/news/world-44200901. David Crystal’s division of English speakers into first, second, and foreign language categories corroborates this data. See table 9.1 in David Crystal, “English Worldwide,” in A History of the English Language, ed. Richard Hogg and David Denison (Cambridge University Press, 2006), 424. ↩
Parupalli Srinivas Rao, “The Role of English as a Global Language,” Research Journal of English 4, no. 1 (2019): 65–79; Crystal, “English Worldwide,” 427–31. Crystal also notes that English plays a “special administrative” role in more than seventy countries around the world and is the language of choice for students to learn in over one hundred countries. Crystal, “English Worldwide,” 423. ↩
See Felix Richter, “The Most Spoken Languages: On the Internet and in Real Life,” Statista, February 21, 2024, https://www.statista.com/chart/26884/languages-on-the-internet. Cf. Rao, “The Role of English as a Global Language,” 74. ↩
For example, Crystal argues that languages become lingua francas “for extrinsic reasons” that “relate to the power of the people who speak it.” He then discusses the political, technological, economic, and cultural power exerted by those nations in which English predominantly serves as a first language (the United Kingdom and the United States). Crystal, “English Worldwide,” 426–27. ↩
I grew up in French-speaking West Africa. The use of French as a lingua franca was, of course, due to the fact that France operated as the colonial power in most West African nations following the Berlin Conference of 1884–1885, in which the imperial powers of Europe divided Africa into colonial spheres of influence. Despite the independence movements in the 1960s, French remains a language that facilitates communication across the region. ↩
Scenes from the divine throne room in the Apocalypse powerfully represent this. The four living creatures and the 24 elders engage in ceaseless liturgical activity characterized primarily by words. So too the myriads of angels as well as “every creature in heaven and on earth and under the earth and in the sea” (Revelation 5:13; see 4:8, 10b–11; 5:9–10, 14). Speech is certainly not the only way we give expression to our knowledge of God. We can glorify God in the way we undertake other activities as well, such as eating and drinking (1 Corinthians 10:31). The command given from the beginning calls people to glorify God through the exercise of dominion on the earth, which certainly requires more than speech. However, the way Adam first begins to fulfill this command is through speech as he names the animals (Genesis 2:19–20). The way the serpent undermines humanity’s God-glorifying exercise of dominion also comes, unsurprisingly, through speech (Genesis 3:1b). ↩
For an extended treatment of the nature of language as the means of expressing thoughts, see Augustine, De doctrina Christiana. In 2.3 he writes, “Words . . . are far and away the principal means used by human beings to signify the thoughts they have in their minds, whenever anyone wishes to express them.” Augustine, Teaching Christianity, ed. John E. Rotelle, trans. Edmund Hill, vol. 11 of The Works of Saint Augustine: A Translation for the 21st Century I (New City, 1996), 134. Hereafter De doc. Chr. ↩
John Webster, God Without Measure: Working Papers in Christian Theology, vol. 1, God and the Works of God (T&T Clark, 2016), 83. ↩
The psalmist’s confession is that apart from God he has “no good” (Psalm 16:2). He is the one in whose presence creatures find life, joy, and eternal pleasure (16:11). ↩
Westminster Shorter Catechism, §11. ↩
Webster, God and the Works of God, 127. ↩
The multiplicity of languages is not something the church should seek to rectify. Instead, we embrace it as a gift from God and recognize that the multitude of languages serves to give expression to the infinite glory of “our God who sits on the throne, and to the Lamb” (Revelation 7:10). ↩
This paragraph depends on the account in Geoffrey C. Horrocks, Greek: A History of the Language and Its Speakers, 2nd ed. (Wiley-Blackwell, 2010). See in particular chapter 3, “The Rise of Attic,” and chapter 4, “Greek in the Hellenistic World” (pp. 67–123). ↩
Luke records the account in Greek. Conceivably, Peter could have spoken in either Aramaic or Greek, as both would have been readily understood by large groups of Jews in different regions of the Mediterranean world. See David Peterson, The Acts of the Apostles, PNTC (Eerdmans, 2009), 134. ↩
See Walsh, “English Is the New Global Lingua Franca,” for specific examples of how English resources (English Bibles and theological books) have served the work of local churches around the world, even in regions where English speakers are less common. ↩
Recently, a friend of mine shared a story of receiving a note to the church’s general email address from a pastor in India expressing gratitude for a sermon my friend had preached many weeks before. My friend has no clue why that pastor would have had any connection to the church. ↩
For a recent argument along these lines, see Stephen T. Pardue, Why Evangelical Theology Needs the Global Church (Baker Academic, 2023). ↩
In speaking about the idea behind this article, one friend lamented the lack of faithful theological works available even in French. He expressed thanksgiving for the English language, as the Lord used English works in his theological training to keep him evangelical — that is, gospel-centered. ↩
I-Chung Ke, “A Global Language without a Global Culture: From Basic English to Global English,” English as a Global Language Education 1 (2015): 81. ↩
The work of Langham Publishing to provide resources for the church from theologians around the world, particularly those in developing countries, is notable in this regard. ↩
Augustine, De doc. Chr. 1.35. ↩
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