North Korea is sitting on $6 trillion in mineral resources

It has long been regarded as a poor country.

But as it turns out North Korea is a lot richer than we thought, or at the very least has the potential to be.

North Korea has mineral resources estimated to be worth at least $6 trillion, according to Quartz, and the secretive state is sitting on a vast array of mineral resources which remains largely untapped including iron, gold, magnesite, zinc, copper, limestone, molybdenum and graphite.

It’s bedrock also holds a lot of metals needed to make smartphones and other technological products.

But while the isolated nation might be rich in underground resources, taking advantage of the buried treasure this remains another issue.

Exact estimates of North Korea’s potential wealth are difficult to obtain.

But a 2012 estimate by a South Korean research institute valued its mineral wealth as high as $10 trillion, The Economist reported.

North Korea expert Leonid Petrov said estimates of $6 trillion were not unheard of or unrealistic but admitted an exact figure was hard to verify.

Petrov, a visiting fellow at the Australian National University College of Asia and the Pacific, told that North Korea has large stockpiles of natural resources.

He said Pyongyang has exported minerals to allies such as China and Russia for decades but international sanctions had curtailed its export abilities in recent times.

He also said a lack of suitable mining equipment and potential buyers for rarer minerals made it more difficult for North Korea to sell what it did manage to extract from the ground.

Petrov said China was also keen to maintain trade with North Korea and was particularly keen on maintaining a monopoly in certain areas.

“China is interested in keeping North Korea as a closed market for precious metals,” Petrov said.

“North Korea is very rich in natural resources and while they have some technology, it doesn’t have strong foreign investment and investment capital.”

Petrov said tough international sanctions also meant dealing with North Korea on a financial level remained extremely difficult. He said trading using gold or suitcases of money was also highly unappealing for foreign investors.

The mining sector remains crucial for North Korea’s economy and many experts believe this is how it manages to support its military spending.

Private mining remains illegal in North Korea and around 14 percent of its economy is made up of mining underground resources, Quartz reported.

China handles around 90 percent of North Korea’s external trade.

Its banks and companies are also said to provide Pyongyang access to the US-dominated international financial system.

Screws tighten

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North Korea’s Korean Central News Agency released this image showing the launch of four ballistic missiles in March 2017.Getty Images

North Korea has come under global condemnation over its nuclear weapons testing and its defiance to advance its program.

Pyongyang has test-fired 12 missiles in nine launches so far this year, compared to 10 missile launches over the same period in 2016.

In March, the UN unanimously passed a resolution expanding the sanctions imposed on the country in a bid to halt the program.

In response, China banned imports of gold from North Korea as well as exports to the country of jet fuel and other oil products used to make rocket fuel, Reuters reported.

A series of UN trade sanctions have blocked the entry of technology into North Korea for building ballistic missiles since 2006. A UN ban also prohibits sales of weapons and fuel for missiles.

Just this week, Donald Trump urged all nations to join the US in imposing sanctions to starve North Korea of resources for its nuclear and missile programs.

He demanded North Korea “choose a better path and do it quickly, and a different future for its long- suffering people.”

A United Nations report earlier this year revealed Pyongyang has managed to get around current sanctions by using foreign entities to disguise where some of its goods were coming from.

It has also managed to export some banned minerals while having access to international banking.


Royal Announcement: William & Kate Will Officially Be King and Queen

August 10, 2017
Take a look at your newest soon-to-be King and Queen of England! Today, Queen Elizabeth...
Take a look at your newest soon-to-be King and Queen of England! Today, Queen Elizabeth…

Take a look at your newest soon-to-be King and Queen of England! Today, Queen Elizabeth officially announcedthat she will be passing down her crown to her grandson Prince William and his wife Kate Middleton. This, of course, means that the Queen has skipped over her own son, Prince Charles, in the British monarchy’s line of succession. Bummer.

More: The royal family is hiring, & anyone can apply

While the drama surrounding the royal family has taken most of the attention away from their policies and image of regal stature, the Queen believes implementing a younger generation than her son is vital for the House of Windsor to thrive in the future.

“Her Majesty realized that William and Kate are the future,” said a palace insider. “She has spent 65 years making sure that the House of Windsor survives, and she sees William and Kate as having the energy and star quality to do the job in a modern world. Queen Elizabeth will always do what is best for the long-term health of the monarchy.”

More: Queen Elizabeth II has hired an equerry, & it’s a milestone hire

Her Majesty has also said that she truly does not believe the monarchy has the “respect and power it once had.” The source continued, “In her eyes, William and Kate are the two people who can turn that around.”

So how does the King-to-be and forever-Prince feel about the decision? Unfortunately, the decision has caused a rift between William and his father Charles. According to the same insider, their relationship has been strained, but they will get used to it eventually. Just like classic Brits, they’ll push their feelings as deep down as possible!

More: Prince George & Princess Charlotte steal the show on royal trip to Poland

And, of course, what does this mean for the world’s most popular couple and their young family? Since Prince George and Princess Charlotte are only 4 and 2 years old, respectively, Kate is mostly concerned about her role as a mother. “She’s desperate to remain a hands-on mom and worries about being in the spotlight more,” says the palace insider.

So while the rest of the world is excited for the change and step forward, it’s important to remember that they are, in fact, still trying to be a normal family.


Christmas Evans, 1766-1838

TChristmas Evansime of Refreshing.

It has been estimated that in the hundred years from 1762 to 1862 Wales experienced fifteen significant religious awakenings, some of a local nature and others more widespread in their extent, but each clearly identified and well attested as works of divine origin and inspiration. (see Dr. Eifion Evans, When He Is Come: An Account of the 1858-60 Revival in Wales, chapter 1). It is quite remarkable to consider that this meant a revival occurred every six or seven years on average throughout that period and that people such as Christmas Evans and his contemporaries, were privileged to spend the whole of their lives in times of spiritual blessings.

Evans, born in 1766 when the great “Methodist” movements associated with Howel Harris and Daniel Rowland were reaching their height, was himself greatly used by God in the frequent visitations which took place in the 1790s and played an important part in the extension of that work down to his death in 1838.

Life of Hardship.

Evans was born on Christmas day 1766 at Esgaer-waen in Llandysul, [Wales], the son of Samuel and Joanna Evans. His father, who was a shoemaker, died when Christmas was only nine years old and his family had to apply for relief from the parish poor law. As a result, Christmas became an apprentice farm labourer, working at first for his uncle who treated him so harshly that Evans later recounted, “You could hardly find a harder man in the whole world.”

It was the custom in those days of poverty and hardship for labourers to migrate as the seasons changed, wherever work could be found, and Evans travelled as far as Herefordshire, [England] at harvest time. It was while there that he went to a rowdy fair and lost the sight of his right eye when a youth struck him with a cudgel [club]. Up to that time, Evans had experienced little friendship or kindness in his life, but when he returned to Wales in the early 1780s, he took employment on the farm of Rev. David Davies at Castell Hywel and came into contact with other young men in similar circumstances to himself.

Evans began to attend a local chapel and about the same time, a spiritual awakening in the Twrgwyn area of Cardiganshire in 1784-5 was deeply affecting many people. Evans recalled later, “We bought Bibles and candles and met together at evening in the barn.” Although he had had no previous education, Evans learned to read in Welsh in only a month, and as he often recounted, despite the fact he only had one eye he clearly saw Christ calling him to turn from the lost and dying world before it was too late!

Called to preach.

At the time of his conversion and baptism, Evans was greatly helped by Rev. David Davies whose gifts as a schoolmaster were well-known. Davies taught him English, introduced him to Latin and encouraged him to extend his studies later to Greek, Hebrew and the works of the Puritan divines.

Evans became a member of Aberduar Baptist chapel at Llanybydder and began to preach in the farms and cottages of the Teifi valley, but at first, he relied heavily upon memorizing the sermons and writings of others. Feeling a deep sense of inadequacy, Evans spent several years delving into the Scriptures and sitting under the ministry of Rev. Timothy Thomas at Aberduar. This helped to free him from the Arminian influences which prevailed in many pulpits at that time. Evans also had the opportunity to hear preachers whose ministry was blessed with much fruit and to realize what the power of God was accomplishing in revivals at Trecastle in Breconshire in 1786, and Llanbryn-mair in Montgomeryshire in 1787. Of these ministers, Evans acknowledged, “I reaped much advantage from hearing them, especially as it regarded my manner of preaching. Their ministry conveyed to me some spiritual taste, which I highly appreciated, and prayed for assistance to retain. Mighty powers accompanied them.”

In 1789, Evans was invited to make a preaching tour amongst the Baptists in Lleyn, Caernarvonshire, whose only chapel was Salem with between 60 and 70 members. He was ordained as pastor of Salem and within a year his preaching was inspired with the powerful unction of the Holy Spirit.

Evans testified that “It was there that the Holy Spirit put the cause of Christ in my heart, till I became distressed for the salvation of souls and the establishment of the Redeemer’s kingdom on earth.”

So powerful was the work of the Holy Spirit that Evans stated, “A breeze from the new Jerusalem descended upon me and on the people, and many were awakened to eternal life.”

Evans was greatly encouraged in his early ministry by the preaching of Rev. Robert Roberts of Clynnog, who was regarded as a worthy successor to Daniel Rowland. Large congregations gathered to hear Roberts proclaiming the gospel with such effect that Evans said it gave him, “confidence in prayer, a care for the cause of Christ, and a new light on the plan of salvation.” As a result, Christmas Evans began to extend his own ministry beyond the Lleyn peninsula and in 1791 made a preaching tour along the west coast of Wales as far as Llanelli, during which many conversions were recorded.

A New Work

Although Christmas Evans spent less than three years at Salem, the number of members more than doubled and in addition, other Baptist congregations in Lleyn were established and built up. He had married Catherine Jones at Bryncroes Chapel in Lleyn in October 1789, but his ministry was not solely confined to Caernarvonshire. At that time there were fewer than ten Baptist chapels in north Wales and Evans frequently travelled, on foot or horseback, to preach to scattered groups in other countries. He was particularly burdened for the cause of the gospel in Anglesey, which he found to be in a state of spiritual dearth, and in 1791 he accepted an invitation to become pastor of a chapel at Llangefni. Thus it was that on Christmas day his twenty-sixth birthday, Evans set off on horseback with his wife riding pillion behind him to make the long journey to Anglesey where God had a new work for him to do.

People in Darkness.

When Christmas Evans moved to Anglesey at the end of 1791, the spiritual condition of that county was amongst the poorest of any part of Wales. As yet the religious awakenings which had been occurring in many other areas of north and west Wales since the 1760s had made little impact on the island which at that time was accessible only by ferry boats crossing the dangerous tidal waters of the Menai Straits. This remoteness tended to isolate the inhabitants of Anglesey who had a reputation for ignorance, immorality and lawless pursuits such as smuggling and piracy. The low state of religion can be gauged from a frequently quoted letter to Rev. Thomas Charles of Bala by Sion Williams in 1799, describing his memories of life in Anglesey before revival began. Williams recorded that the people “…delighted in nothing except empty sports and carnal pleasures, playing with dice and cards, dancing and singing with the harp, playing football, tennis, mock trials and hostages, and many other sinful sports too numerous to be mentioned. They used the Sunday like a market day to gratify every wicked whim and passion; old and young, with no one to persuade or prevent them in their ungodly course. They flocked in crowds to the parish churches on Sunday morning; not to listen to the Word of God, but to devise and relate foolish anecdotes, and to entice each other to drink at the wash-brew house of the devil’s market and to arrange places of meeting to decide upon the sports to be engaged in after the evening service.”

None of the dissenting causes had been securely established in the county. The Baptists, for example, had very few chapels there, although small groups met in houses for Sunday worship in several places. There seemed little prospect that they could even open new chapels and support ministers, let alone have any impact on the general mass of the population whose lives seemed devoted to drunkenness and rowdy behaviour which often ended in violence and disorder. Such a daunting prospect did not deter Evans, for although he was still young and inexperienced as a pastor, he was convinced that the spiritual awakening which God had bestowed upon other parts of Wales, was the only true remedy for the sad plight of the people around him.

Time of Planting.

Evans and his wife took charge of the chapel at Cil-dwm in Llangefni and lived in the small cottage attached to it. The chapel provided an income, but Evans spent little of this upon his own comforts, for the cottage with its low roof and bare floors were sparsely furnished to meet his simple needs. Most of his time and resources were expended on visiting the farms, villages, and towns of the island, preaching three times every Sunday, holding meetings to set up new chapels and encouraging the small groups of believers who were struggling to call their own pastors. With regular periods of prayer and fasting, Evans laboured for several years and was able to write, “it has pleased the Lord to bless us, to increase our hearers, and to bring many to Christ.” As the planting of new churches continued, Evans assumed personal oversight of their development and engaged upon preaching tours throughout Wales to gather financial support for the work. No task was too large or too small for Evans to undertake for the sake of the proclamation of the gospel. In 1794 his contribution to the Baptist Associations annual meeting at Felinfoel established him as one of the denominations leading preachers, while at the same time he and his wife frequently had to sell copies of his pamphlets in order to cover the expenses of his itineraries. After just over ten years the steady growth of the work made it possible to restart the North Wales Baptist Association in Anglesey in 1802, and as a result of his superintendence over the chapels there, Evans was popularly referred to as, “Esgob Mon”—”bishop of Anglesey.”

The onset of Error.

The progress made by the Baptist cause in the 1790s was not without its problems and setbacks. In particular, the spread of erroneous teachings was damaging in its effects. One of the Baptist leaders who had associated with Christmas Evans was Rev. J. R. Jones of Ramoth chapel who had become affected by Sandemanian ideas. These theories had gained a strong foothold in Scotland and had created division and controversy amongst Welsh Methodists. Their originator, Sandeman, had put forward a theory on justification which reduced it to a mere intellectual assent of Christ’s atonement. He had stated, “Everyone who obtains a just notion of the person and work of Christ is justified, and finds peace with God simply by that notion.” Such a view completely ignored the need for conviction of sin and for repentance and put so much emphasis upon human intellect that it inevitably led to arrogance and pride. The heart and will could remain unaffected as long as the mind accepted the idea of Christ as Saviour.

The Sandemanian error opened up the way to all kinds of excesses—some busied themselves with rituals such as washing each other’s feet, giving a holy kiss, and holding love feasts in order to show conformity to New Testament customs, while others developed a preoccupation with forms of church government and became intolerant of anyone who disagreed with them. The attraction of the Sandemanian position was its intellectual interpretation of salvation and in 1811 he published a book entitled, “Particular Redemption examined and its content and implications noted.” This work presented a view of Christ’s atonement in terms of a commercial transaction in which the value of His sacrifice on the cross was exactly equal to the weight of human sin which required cancellation. Such opinions were currently very popular with theologians who saw salvation not as a divine act of grace which was, “vast, unmeasured, boundless and free,” but as a transaction which was limited to the number of sins committed by those who were predestined to be saved.

There followed a bitter controversy which wrought havoc, not only amongst the Baptists but throughout all the denominations and caused grief to many ministers and their congregations.

For Evans, the experience proved to be profoundly depressing, yet ultimately very instructive. With great honesty and understanding, he wrote of himself, “The Sandemanian heresy affected me so much as to drive away the spirit of prayer for the salvation of sinners.” Christmas Evans followed the lead of J. R. Jones for several years, although he later separated from him when Jones broke away from the Baptist cause and set up his own organization. For Evans, “Lighter matters of the kingdom of God pressed heavier upon my mind than the weightier. The power which gave me zeal and confidence and earnestness in the pulpit for the conversion of souls to Christ was lost. My heart sank within me and I lost the witness of a good conscience. On Sunday night, after I had been fiercely and violently condemning errors, my conscience felt ill at ease, and rebuked me because I had lost communion and fellowship with God, and made me feel that something invaluable was now lost and wanting. I would reply that I acted according to the Word. Still, it rebuked me, saying that there was something of inestimable value gone. To a very great degree had I lost the spirit of prayer and the spirit of preaching.”

Restoration and Revival.

Evans had been warned against adopting Sandeman’s ideas by many of his friends, including Thomas Jones of Glyn Ceiriog, and in an effort to correct his doctrinal deviations, Evans was recommended to read Andrew Fuller’s “The Gospel Worthy of All Acceptation” and other works by that author. Evans knew his spiritual condition was not right in the sight of God, but he struggled to go on until he experienced such a sense of despair that he threw himself on God’s mercy for deliverance. The account which Evans later wrote of how God dealt with him is a stirring testimony of how the Holy Spirit can restore the believer who has wandered away from the Lord:

“I was, at last, tired and wearied. My coldness of heart towards Christ, His atonement, and the work of His Spirit—coldness of heart in the pulpit, in my secret chamber and study—pained me; especially when I remembered that that heart for fifteen years before had been burning within me, as if I were on the way towards Emmaus with Jesus. A day came, at last, a day ever memorable in my life when I was on my way from Dolgellau to Machynlleth. As I climbed up towards Cader Idris, I felt it my duty to pray; though my heart was hard enough and my spirit worldly. After I had commenced praying in the name of Jesus Christ, I could soon feel as if my shackles were falling off, and as if the mountains of snow and ice were quickly melting away. This engendered a hope in my mind for the promise of the Holy Ghost. I felt as if my whole spirit were liberating itself from some great bondage, and as if it were rising up from the grave of a hard winter. My tears profusely flowed, and I was compelled to cry out aloud and pray for the gracious visitations of God, for the joy of His salvation, and for the divine presence once more in the churches of Anglesey that were under my care. I prayed for all the churches, and for almost all the preachers of Wales by name. The struggle lasted for three hours. It would come over me again and again, like the waves of the sea, like a tide and a strong wind, until my physical power was greatly weakened by weeping and crying. I gave myself up altogether to Christ, body and soul, talents and labour; my life, every day and every hour, and all my cares, I entrusted into the hands of Christ. The road was mountainous and lonely so that I was altogether left to myself while this was going on. This event caused me to hope for a new revelation of God’s goodness towards myself and the churches. And thus the Lord delivered me and the people of Anglesey from being swept away by the evils of Sandemanianism. In the first services I held after this event, I felt as if I had been removed from the cold regions of spiritual ice, into the pleasant lands of the promises of God.”

The gratitude to God that Evans felt knew no bounds and made him resolve never to indulge in erroneous and misleading ideas. He recorded:

“I felt great calmness and perfect peace. I had the feeling of a poor man who has just come under the protection of the Royal Family, and has obtained an annual pension for life—the dreadful fear of poverty and wants having left his house for ever; I felt the safety and shelter which the little chickens feel under the wings of the hen. This is what it is to abide under the shadow of the Almighty, and to hide under His wings until all dangers are passed.”

When he resumed his ministry in Anglesey his preaching was blessed with such power that within two years, 1814-15, it was estimated that there were about 600 conversions in the Baptist cause alone. It should also be remembered that the ministry of John Elias was marked with similar blessing in Anglesey amongst the Calvinistic Methodists during this period, and furthermore, in 1822 a great revival swept through the whole island when the Holy Spirit mightily used a young minister named Moses Jones.

Last Years.

The remarkable changes in the religious life of Anglesey during the 35 years Evans spent there saw the Baptists open sixteen new chapels, but this placed a heavy responsibility upon him. In 1823 his wife died and since they had no children, he was left to continue alone in his demanding position of spiritual leadership. Feeling, “there was yet more work for me to do in the harvest of the Son of Man,” Evans left Anglesey in 1826 and moved to Caerphilly where the membership of his church tripled in two years. He then accepted an invitation to the pastorate of Tabernacle Chapel in Cardiff where he ministered from 1828-32. The town’s population was expanding rapidly at the time and Evans lived at 44 Caroline Street in an area where this growth was largely concentrated. His preaching still attracted large congregations and he continued to make frequent tours of Wales even after he moved to Caernarvon in 1832.

By this time Evans had remarried and for the remainder of his life, he followed his practice of preaching, writing, encouraging and propagating in every way the good news of Christ’s redeeming love for sinners. It was while preaching at Swansea in July 1838, that Evans was taken ill and shortly before he died at the house of his friend Daniel Davies, he gave final testimony to God’s unfailing goodness and mercy:

“I am leaving you; I have laboured in the sanctuary for 53 years, and my confidence and consolation in this crisis is that I never laboured without blood in the basin [referring to Exodus 12:22]. Preach Christ to the people, brethren. Look at me in my sermons; I am nothing but ruin. But look at me in Christ, and I am heaven and salvation.”

Author unknown. Copyright ©1996 Heath Christian Book Shop Charitable Trust, United Kingdom.



Christmas Evans

Brief Biography

To place Christmas Evans among the biographies of such noted Baptists as John Bunyan and Isaac Backus may seem strange. Known as the “one eyed Bunyan of Wales”, Evans remains an unusual and yet very useful servant in God’s army. Christmas was born at Llandysul, Wales on the day from which his name is taken, to Samuel and Johanna Evans in 1766. His long life would carry him until 1838 and leave a legacy of great Baptist leadership in his homeland of Wales. Early in Evans life, his father died leaving his mother nearly destitute. In desperation, Johanna Evans sent her nine-year-old Christmas to live with her brother and work on his farm. Unfortunately, Evan’s uncle was a drunkard and a cruel man. Due to the circumstances of his life, Christmas found himself illiterate and irreligious at the age of eighteen. Finally, sick of his condition, Evans headed to the town of Llwynrhydewain to get away from his abusive uncle and the life which held him in its snare.
In God’s sovereignty, a revival was waiting on Evans when he arrived at his new home town. It was there that he was converted and came to know the living and risen Lord. Late in his life, Christmas wrote of this time: “The fear of dying in an ungodly state especially affected me … and this apprehension clung to me till I was induced to rest upon Christ … this concern was the dawn of the day of grace in my spirit.” Almost immediately, Christmas knew that he had to separate himself from his lost and wicked companions. Not long after his conversion, he was attacked by six of his former rogue friends. They beat him unmercifully and blinded him in one eye with a stick. It was because of this cruel attack that Evans would be called later in life, “the one-eyed preacher of Wales.” Christmas Evans could say along with the Apostle Paul, “I bear in my body the marks of the Lord Jesus Christ.”
Soon after his conversion, Evans felt the call to preach. His low upbringing and lack of education were a loss for the established church and a gain for Baptists. Because he lacked credentials, Evans could only preach in cottage meetings and it was there that he came into contact with Baptist Christians. Because of these Calvinistic Baptists, the “one-eyed preacher” began to study God’s Word deeply for Himself. At the age of twenty, Christmas was baptized as a believer. He wrote: “Having read the New Testament through, I found not a single verse in favour of paedobaptism (infant baptism) … These Scriptures spoke to my conscience, and convinced me of the necessity of personal obedience to the baptism which Christ had ordained.” After his baptism, Evan’s preaching changed. Everyone noticed the power with which he spoke. As he preached, the people who listened were moved to repentance and true revival.
Reading his sermons definitely reminds one of the styles of John Bunyan. There is deep Biblical truth accompanied by powerfully moving allegory. Perhaps, only in Wales could such a man have risen for that land is known for its fervent emotion. Christmas attributed much of his preaching style to a Calvinistic Methodist preacher by the name of Robert Roberts. Outside of church polity, Welsh Baptist and Calvinistic Methodist held much in common. Two names from the Welsh Calvinistic Methodist church should ring a bell, George Whitefield and Martin Lloyd-Jones. Christmas said of Robert Roberts: “I went one Sunday to hear him. He was one of the most insignificant looking persons I ever saw – a little-hunchbacked man; but he neither thought nor said anything like other people; there was something wonderful and uncommon about him.” Like most Welshmen, Evans believed in a fervent religion of the heart. He had little use for much of what he called the “new hymn singing” because he thought it lacked meaning from the heart. Once he saw a church member pull a hymn book from his pocket. “You won’t have those in heaven,” chided Evans, “put it back in your pocket.”
Baptists, in the south, in particular, inherited much of their fervent and yet doctrinally sound religion from their Welsh and Scottish ancestors. Like Jonathan Edwards, they knew one did not have to divorce emotion from doctrine. One can, in fact, must be, sound in doctrine and fervent in spirit. Christmas described himself as a fisher of men. He said: “(my) line should not be of fine silk but of strong thread interwoven with the help of truth and dipped in the spirit of prayer, for what was wanted was not something nice to look at, but a line with a hook on one end to bite.” The preceding quote emphasizes a Baptist distinctive of preaching for decision. Our forefathers were doctrinally sound as can be seen in Evans’ reading of such weighty stuff as the complete works of John Owen. They also believed in a religion of the heart. They preached to see men and women soundly converted. To the wayward saints, they preached for the godly sorrow which leads to repentance. Another momentous time in Evan’s life was when he met and married Catherine Jones.
His beloved Catherine would prove to be a great stabilizing force in the preacher’s life. Christmas and his wife moved to the Isle of Anglesey to begin a new work among the Baptists of that island. During his ministry on the island that Evans began to read John Owen and to translate John Gill’s, Body of Divinity into Welsh. The work was difficult and the opposition was great but God blessed his efforts among a number of Baptists churches on the island. Life has many strange turns and Christmas walked down a most crooked road as he approached his sixtieth birthday. First, his beloved Catherine was called home to Christ in 1823. Not long after that, Evans was named in a lawsuit by creditors seeking to recover unpaid debts from some of the Angsley chapels. Then he spent nine months battling an infection which threatened to rob the sight Evans had left. If that wasn’t enough, many of the Baptist church on the island began to chafe under Evan’s leadership and made it plain that felt it was time for him to move one. One is reminded of the words of Paul in Corinthians when he names all of his troubles and adds “as well as care for all of the churches.”
In spite of all of these trials, Christmas never hesitated in his march for the kingdom of God. Evans left Anglesey in 1826 and moved alone to the little village of Caerphilly. God once again blessed Evans in his love and gave him a loving new wife in Mary Evans. Christmas spent the last few years of his life preaching from one place to another, often returning to preach at the great annual assemblies of all evangelical Christians in Wales. On July 19th, 1838, God called Christmas home after a job well done. David Rhys Stephen preaching at Evans’ funeral said: “He had a heart swelling with love to God and man … He was a man that feared the Lord God … He walked before Him with great humility all the day long.” On the day of his death, Evans preached a sermon on the apostles on the day of Pentecost. He likened their mission as going out into a great naval battle: “The captain of our salvation sent out twelve little boats to engage the whole fleet of hell. For a time all was enveloped in fire and smoke, and the issue of the day seemed doubtful, but when the conflict had ceased … it was ascertained that the twelve little boats had captured three thousand of Satan’s ships of war.”
After preaching, Christmas Evans sat down and said, “This is my last sermon.” And it was. Yet Evans still preaches from the past. His life of solid dedication to God and God’s church is a monument to what it means to serve God with one’s whole heart. The one-eyed preacher from Wales may not have had a face that was much to look at but he had a heart that was a work of art. May his legacy lives in our hearts.



A nine-year-old infected with HIV at birth has spent most of their life without needing any treatment, say doctors in South Africa.
The child, whose identity is being protected, was given a burst of treatment shortly after birth.
They have since been off drugs for eight-and-a-half years without symptoms or signs of the active virus.
The family is said to be “really delighted”.
Most people need treatment every day to prevent HIV destroying the immune system and causing Aids.

Understanding how the child is protected could lead to new drugs or a vaccine for stopping HIV.
The child caught the infection from their mother around the time of birth in 2007. They had very high levels of HIV in the blood.
Early antiretroviral therapy was not standard practice at the time but was given to the child from nine weeks old as part of a clinical trial.
Levels of the virus became undetectable, treatment was stopped after 40 weeks and unlike anybody else on the study – the virus has not returned.
Early therapy which attacks the virus before it has a chance to fully establish itself has been implicated in child “cure” cases twice before.
The “Mississippi Baby” was put on treatment within 30 hours of birth and went 27 months without treatment before HIV re-emerged in her blood.
There was also a case in France with a patient who has now gone more than 11 years without drugs.
Dr. Avy Violari, the head of pediatric research at the Perinatal HIV Research Unit in Johannesburg, said: “We don’t believe that antiretroviral therapy alone can lead to remission.
“We don’t really know what’s the reason why this child has achieved remission – we believe it’s either genetic or immune system-related.”
‘Virtual cure’
Some people are naturally better at dealing with an HIV infection – so-called “elite controllers”. However, whatever the child has is different to anything that has been seen before.
Replicating it as a new form of therapy – a drug, antibody or vaccine – would have the potential to help other patients.
It is worth noting that while there is no active HIV in the child’s body, the virus has been detected in the child’s immune cells.
HIV can hide inside them – called latent HIV – for long periods of time, so there is still a danger the child could need drug treatment in the future.
The team in Johannesburg performed the study alongside the UK’s MRC Clinical Trials Unit.
‘One child’
Prof Diana Gibbs, who is based in London, told the BBC News website: “It captures the imagination because you’ve got a virtual cure and it is exciting to see cases like this.
“But it is important to remember it is one child.

“HIV is still a massive problem around the world and we mustn’t put all our eyes on to one phenomenon like this, as opposed to looking at the bigger issues for Africa.”
Worldwide, 36.7 million people are living with HIV and only 53% of them are receiving antiretroviral therapy.
Dr. Anthony Fauci, the director of the National Institute of Allergy and Infectious Diseases, said: “Further study is needed to learn how to induce long-term HIV remission in infected babies.
“However, this new case strengthens our hope that by treating HIV-infected children for a brief period beginning in infancy, we may be able to spare them the burden of lifelong therapy and the health consequences of long-term immune activation typically associated with HIV disease.”
The results are being presented at the IAS Conference on HIV Science.



Dr. Henry Bello, Gunman in Bronx Hospital Shooting Dies After Shooting Multiple Doctors By Jewish Breaking News – 

June 30, 201714023 Share on Facebook Tweet on Twitter Dr. Henry Bello is dead after he shot multiple people inside a New York City’s Bronx Lebanon Hospital in what appears to be a case of workplace violence. 

Suspected shooter Dr. Henry Bello The former employee at Bronx Lebanon Hospital was dressed in a white lab coat when he shot at least five people this afternoon. First responders at Bronx Lebanon Hospital.   

Bello, 45, is a family medicine doctor, according to sources. NYPD spokesman J. Peter Donald said in a tweet around 4 p.m. that the suspect was dead.


Pope Francis Calls For ‘One World Government’ To ‘Save Humanity’

The Pope has argued that the creation of the one world government is needed to combat major issues such as “climate change.”

Pope Francis called for “a one world government” and “political authority” this week, arguing that the creation of the one world government is needed to combat major issues such as “climate change.”

Speaking with Ecuador’s “El Universo” newspaper, the Pope said that the United Nations doesn’t have enough power and must be granted full governmental control “for the good of humanity.”

But what is raising eyebrows is the Pope’s call for a new global political authority. Here is more from the Guardian:

Pope Francis will this week call for changes in lifestyles and energy consumption to avert the “unprecedented destruction of the ecosystem” before the end of this century, according to a leaked draft of a papal encyclical. In a document released by an Italian magazine on Monday, the pontiff will warn that failure to act would have “grave consequences for all of us”.

Francis also called for a new global political authority tasked with “tackling … the reduction of pollution and the development of poor countries and regions”. His appeal echoed that of his predecessor, Pope Benedict XVI, who in a 2009 encyclical proposed a kind of super-UN to deal with the world’s economic problems and injustices.

The word “globalization” means exactly what it says. It is the process of transitioning the world into a global government. Religious leaders are playing their part in this great deception.

David Rockefeller famously said that a “global crisis” would have to occur before the people of the world would be willing to accept a New World Order. When the world economy suffered a dramatic crash in 2008, world leaders again proclaimed the need for a New World Order with global financial control.

As demonstrated by Pope Francis, climate change and the global warming hoax is now the global elite’s preferred method of scaremongering, as they attempt to shepherd humanity closer to unified totalitarian rule.

Disturbingly, world religious leaders are also beginning to come together as one to preach from the same hymn sheet, instructing their sheep to accept the components of the New World Order’s one world government.

In case you missed it, world leaders from a diverse collection of religious communities called for world unity in a video message released last week.

The call for a world government, led by Pope Francis, Ayatollah Al-Milani, the Dalai Lama and Rabbi Abraham Skorka, is seen as a major step on the road to the New World Order that was prophesied over 2,000 years ago.

The world religious leaders came together on June 14 to make a joint statement through a video calling on people to embrace ideas of friendship and unity, and to overcome negativity and division in society.

In reality, the call for global government by Pope Francis and other wealthy elitists has nothing to do with lifting up impoverished nations or “saving humanity.” Such a government would instead guarantee global surveillance, global wealth inequality and a world run by the exact corrupt interests currently consolidating wealth and power worldwide.

Reported by: Israel, Islam, and End Times