Misiones Bíblicas, Volume 2 has arrived! Building on volume one's principles, this release establishes the priorities guiding every missionary endeavor—from missionary development through church planting to reproduction—leaving no room for guesswork. Though the largest of the three volumes, its pastoral and accessible tone and its included study guide make it perfect for small groups, Sunday schools, and seminary classes. Launched at Conferencia Expositores 2026, it will reach bookstores across Latin America, Spain, and the U.S. through Editorial Bautista Independiente.

This article is based on a live conversation between the authors. It has been edited for clarity‍.

This article is based on a live conversation between the authors. It has been edited for clarity‍.

In the present age, Satan’s kingdom actively works to disciple students toward its own ends. Discipling university students in a biblical worldview is therefore urgent missionary work. See how Antioch Bible Church in Johannesburg actively disciples students by displaying Christ’s lordship in every sphere of life.

Students have been a driving force in modern missions. Christian institutions of higher education can promote their student’s engagement in cross-cultural ministry by instilling a vision of their vocation as an opportunity to fulfill the Great Commission, preparing graduates to advance God’s kingdom worldwide through their careers.

What happens when Scripture is affirmed but not treated as the final and sufficient authority? Miguel Nuñez examines how rationalism, animism, mysticism, and religious tradition shape attitudes toward God’s revelation and authority. In the global South, divine revelation is often supplemented by dreams, visions, and messages from false apostles, producing syncretism and undermining Scripture. Núñez calls for the global South to commit to theological training, expository preaching, and sola Scriptura as the solution to this problem.

This article is the second in a two-part series. In part two, Rubén Videira-Soengas builds on his earlier analysis by defending Paul’s instructions in 1 Timothy 2:9–15 as rooted in God’s creation order rather than cultural chauvinism, applying universally to the church in all times and places. Videira-Soengas urges the Spanish church to resist feminist reinterpretations of these texts, affirming distinct yet complementary roles for men and women in ministry as essential to faithfulness to God’s design.

This article is the first in a two-part series. Part one traces the rise of feminism in Spain from its roots in opposition to Franco’s patriarchal regime to its modern form shaped by mass media and celebrity influence, arguing that today’s popularized, consumer-driven feminism pressures Spanish evangelicals to adopt unbiblical views on women in ministry. It contends that male leadership in the church is rooted in God’s creation design, not cultural chauvinism, and warns that the current feminist climate will continue challenging the church’s adherence to biblical teaching.

In this interview, we asked Sergio about the need for a Spanish version of Biblical Missions. Sergio provided lucid insights into the needs of the church in the Spanish-speaking world and how the new Misiones bíblicas will meet an urgent need in the churches of Latin America and Spain.

In the initial years of the early church, Paul and Barnabas were two of the greatest examples of faithful missionaries. Acts 14:1–7 reveals the way these two persevered in preaching, despite the opposition they faced. Contemporary missionaries and pastors need to be reminded of the missions approach they took.

The purpose of this article is to offer churches, organizations, and individuals a model to replicate the early church’s practice today. Short-Term Ministry trips (STMs) can serve as effective tools for the carrying out of the Church’s mission.

Many leaders in modern missions have ceded theological ground to ecumenical dialogue.  Ecumenism and ecumenical dialogue are typically inter-religious (or inter-faith) and cross-denominational alliances based upon a high value of perceived community around activism and a lowest-common denominator of doctrinal clarity. These alliances can either be formal (e.g., signed agreements between diverse parties) or informal (e.g., ministry-based relationships for common causes). Often there is a general agreement to the “basics” of the Christian faith, such as The Apostle's Creed, and anything more specific is considered peripheral, distracting to Christ's mission, or even divisive and harmful to church unity. 

Jesus’s Great Commission centers upon making disciples of all peoples, which means baptizing new disciples from those peoples and teaching them to obey all that Jesus has commanded. Given the fundamental role of baptism in the Great Commission, whatever role that missionaries or missionary support personnel may carry out in the church’s Great Commission obedience—church planter, theological educator, Bible translator, aviator, etc.—they must thoroughly understand biblical teaching on baptism.

This two-article series anchors missions firmly in Scripture in order to deal rightly with the crucial topic of baptism. The scriptural anchor for missions must hold fast amidst a storm of conflicting denominational doctrines, missionary organization policies, and pragmatic considerations. Confusion and discord among new churches on the mission field is the inevitable result of paying primary attention to powerful but quite-fallible influences such as these rather than the Bible. Thus, this first article attempts to dispel confusion by applying the infallible Word of God, interpreted accurately, to baptism. Baptism is a fundamental element of the Great Commission: not the sign of the new covenant, but a sign of faith in Christ. With this crucial biblical foundation in place, the second article will then develop a practical biblical theology of baptism to put into action as the church obeys Jesus’s Great Commission.

The last unreached language groups aren’t random — they’re the hardest to reach for a reason. Yet many churches still send people into those regions without the serious, specialized training the task demands. The church must raise its standards—vetting, equipping, and preparing its sent ones for the unique realities of planting churches among the world’s most resistant peoples. The stakes are too high for anything less.

This is the second in our two-part series examining some of the recent concerning shifts in evangelical missions philosophy and practice. In Part 1, we explored how liberal and Arminian influences have gradually eroded biblical foundations in missions and we examined two alarming trends: the liberalization of international theological education and what might be called hyper-contextualization. Now we continue our assessment with two additional trends and provide practical guidance for pastors and churches seeking to protect biblical integrity in their missions programs.

This article is the first in a two-part series examining some of the recent concerning shifts in evangelical missions philosophy and practice. In this article (Part 1), we explore how liberal and Arminian influences have gradually eroded biblical foundations in missions and examine two alarming trends that have resulted from these changes. The following article (Part 2) will address two additional trends and provide practical guidance for pastors and churches seeking to protect biblical integrity in their missions programs.

Seasoned missions mentor David Meade shares his observations about the state of global missions after many years working with sending churches and organizations. In question-and-answer format, he articulates key problems that hinder biblical missions in sincere churches and missions organizations and he elucidates his hope that they return to the biblical paradigm of selecting, sending, and supporting workers who are equipped to glorify God among the nations.

From the author’s personal survey of experienced missionaries in Europe, at least four strategies have emerged that commonly help drive evangelistic efforts to both religious and non-religious Europeans. These are removing misconceptions, building personal relationships, utilizing media technology, and trusting God for fruit in unexpected ways.