Introduction
Lives of great men remind us we can make our lives sublime,
And departing, leave behind us footprints on the sands of time.
-Henry Wadsworth Longfellow-[1]
The Modern Mission Movement of the nineteenth century was the beginning of a new era in mission work. Before the 1800’s the Church felt its call to missions consisted only of reaching the lost with the message of salvation. As the new century dawned the social and political climate began to change and missionary momentum came to a standstill. For the first time the Church was challenged to consider the social needs of the day. This challenge led to a new perception of missions that continues to change the face of mission work even today.
In an effort to fully understand the impact of the Modern Mission Movement on the world it is important to define the movement; consider its origins; reflect on its contributions through the individuals and places involved; look beyond its beginnings defining and comparing its impact, nature, and call for today; as well as the changes and challenges that have occurred as a result of its impact. Within the context of the movement it is also important to highlight the missionaries involved as well as those today who have been influenced by their work and the changes and challenges they have had to meet in order to prepare for the future of missions.
Through the influence of mission minded men as well as the effects of the political and social climate of the day, the Church was challenged to lay aside her single minded focus of only reaching the lost and adopt a multifaceted awareness of mission work that would eventually lead
to an overhaul in its identity, objectives, and structure of which has continued to change and challenge the church for the last 200 years.[2]
Modern Missions Movement
Movement Defined
Webster’s 1913 secondary-school dictionary defines mission as “that which one is destined or fitted to do, a calling.”[3] Mission defined in this manner is exactly what William Carey did as he influenced Protestant mission reform both socially and politically, which up until this time was virtually nonexistent. Carey’s influence on Protestant reform resulted in the Modern Missions Movement also being referred to as the Protestant Mission Movement and Carey being known as the Father of Modern Missions.[4] Carey’s pioneer work in 18th century India began a flood of 19th and 20th century missions that still frequently defines the image of missions for many Western Christians.[5]
According to Ralph Winter in his article, Three Mission Eras, the Modern Mission Movement can be defined by dividing it into three eras. The First Era, between 1800 and1910, brought about the conversion of Protestant Christianity from a religious semi-political movement to an awareness of global missions. William Carey led the Church out of Europe and to the coastlands of the world promoting a broad Kingdom of God approach.[6] The Second Era, lasting from 1865-1980, brought about a division between those wanting to bring only salvation to the lost and those who wanted to usher in the Kingdom of God. By the 1920’s the issue was in full debate between the Fundamentalists and the Modernists. The result was a growing tension in whether saving souls on the mission field was enough? Well into the 20th century political and social issues such as illiteracy, unemployment, ending cannibalism, foot binding, widow burning, and female infanticide became of great importance. Out of this tension Hudson Taylor, a missionary to China, decided to push farther toward the inland territories of China creating the China Inland Mission. His act of faith encouraged other missions to do the same even against significant opposition. The Third Era, according to Winter began in 1935 to present day. It can be distinguish in two ways: the first being a focus on Bible translation in tribal groups, the importance of missionaries staying within the boundaries of the tribal ethnic traditions, and a concerted focus on bringing the Gospel to the ‘Unreached People’ groups. The second distinction is found in a gradual healing of the tension inherited from the final years of the Second Era.[7] These three eras clearly show the progression that the Modern Mission Movement took in an effort to characterize its identity, objectives, and structure.
Origins of Movement
During the 18th century common thinking coming from Reformation teachings perceived the Great Commission as given only to the apostles and the salvation of the heathen as being God’s responsibility alone. However, William Carey was convinced that it was the Church’s responsibility to fulfill the Great Commission and reach the lost with the Gospel. Although, he spoke often about his conviction, it was not until he presented his ideas for worldwide missions in the form of a booklet entitled, An Enquiry Into the Obligation of Christians to Use Means for the Conversion of the Heathens that his position was taken seriously. After challenging a group of ministers at a Baptist Association meeting with a message from Isaiah 54:2-3 the Baptist Missionary Society was formed.[8] For almost 300 years the Protestants had no apparatus for missions and what Carey proposed was a sodality for the conversion of the heathen. The Baptist Missionary Society became one of the most important organizational occurrences in Protestant history. Other than the Bible there has been no other written work that has contributed more to the Protestant globalization of missions than William Carey’s book.[9]
After 18 centuries of mission work, the 19th century became the first in which Protestants were actively engaged in missions. It was in this century that Protestantism made its mark and became a world force in Christianity. By 1840, their influence was such that ecclesiastical opposition began to emerge. The Churches began to administer and regulate the overseas once independent missions and towards the end of the 19th century mission works began to break away from the Church and form separate mission societies called Faith Missions. Hudson Taylor and his China Inland Mission took the lead in this endeavor.[10] Mission work was expanding and missionaries found they could depend on God alone to provide what they needed to sustain the work. As the political and social times were changing the mission identity and objectives were also changing and therefore the structure of the work had to change as well.
Contributions, People, and Places
There were many contributions to the Modern Mission Movement but most notable is William Carey’s India mission in the late 18th century. This was the beginning of the movement as Carey began his outreach in Malda and Serampore. Carey along with Joshua and Hannah Marshman, William Ward, and John Thomas started a Baptist Mission in Serampore where he worked for 34 years of his life.[11] Carey left a legacy for other missionaries to follow through his evangelism, education, translation, and focused attention to social issues. He fulfilled his goal of building an indigenous church governed by native leaders and providing Scripture in their native tongue; but he also did so much more.[12]
Within the context of the mission work, missionaries preached, taught, and coordinated ministry wok of national evangelists. William Carey and others such as Henry Martyn, Ann Judson, Robert Morrison, and William Milne were also instrumental in translating the Bible into dozens of indigenous languages. ‘Civilizing’ the indigenous tribes by instructing them in Western learning led Alexander Duff to institute the first English secondary school in Calcutta, India, and W.A.P. Martin to spend his life as a teacher, interpreter, translator, and author in China introducing Western science and political theory. It was thought that converts would be more easily attained if ‘civilization’ preceded ‘evangelization.’ The social needs of the mission fields were also met through the work of women such as Ida Scudder and medical missions as they felt called to convey the sympathy of Christ.[13]
As the missions grew and many were being converted there was a greater need for establishing indigenous churches as they were culturally relevant and could be self-governing, self-supporting, and self-propagating. This proved however to be a more difficult task than anticipated as opposition and time became hindrances.[14] However, Hudson Taylor’s faith mission approach became an integral part of the changes that occurred to meet the challenges the Modern Mission Movement had begun to face. His faith based approach and development of the China Inland Mission brought about principles and patterns that have become blue prints for many Christian faith mission establishments today. Taylor’s work strategies and mission giving have also been implemented in thousands of congregations in America and all over the world.[15]
Up until this point the only support missionaries received was from their denominational boards and faith missions were a stretch for most. Adopting the faith mission idea meant leaving the security of their denominational support and trusting God completely to sustain their ministries. Hudson Taylor had learned firsthand that God would provide for the needs that would arise. He had experienced God in many personal ways as He saw Him calm a storm at sea, change the direction of the wind, and bring rain in the midst of a drought all from a simple prayer prayed in faith. God had also answered his prayer of protection from violence, healing of the sick and raising up the dying as well as every provision for his family and work. Taylor believed that if God could sustain three million Israelites in the wilderness for forty years, then he should expect Him to provide for those missionaries He sends to the ends of the earth.[16] Taylor’s basic proposition was, “God’s work, done in God’s way, will never lack God’s supplies.”[17] As the Modern Mission Movement was heading into the 20th century it was well on its way to becoming a dominant leader in global evangelism. It was finding not only its place in history but its foothold and structural makeup that would help it to progress in the midst of a century of war and political and social unrest.
Beyond The Nineteenth Century
The Changing Face of the Movement
The 20th century was marked by the evolution of the World Missionary Conference which began from a student led organization to respond to the suffering of the world. The World Evangelical Alliance and the World Student Christian Federation came together in a conference in Edinburgh in 1910 in order to form an ecumenical worldwide organization. Political unrest brought them together again in 1920 where they decided to form the World Council of Churches and World Missionary Conferences began being held every six to eight years in different cities
around the world.[18] From the beginning the conferences were marked by the conviction that everyone professing to be Christian is called to engage in mission. It was not until 1952 that the participants came to the conclusion that “mission is always God’s affair and that we therefore take part in God’s mission.”[19] It was the belief of the World Missionary Conferences that the social issues of the day were just as important as evangelizing the lost, therefore they felt that in order to fully understand the missionary call one had to consult both the New Testament as well as the morning newspaper.[20]
At the same time within the United States and Canada other student and women mission organizations were being formed. Around 1900 the call to evangelize the world led students to a new consciousness of Christian missions under which the Young People’s Missionary Movement of the United States and Canada was formed. Women also were being enlightened and felt the call to missions and formed the interdenominational Central Committee on the United Study of Foreign Missions. By 1911 the students and Women joined forces and the Missionary Education Movement was organized. It and seven other organizations came together in 1950 to form the National Council of the Churches of Christ in the United States. By 1965 the organization modified their views to adopt new interpretations of mission. The most important of these interpretations was the premise that every Christian, because they are a Christian participates in the missionary calling.[21]
The political and social unrest and subsequent wars of the 20th century thrust the focus of mission work far deeper into providing for the social needs of society. ‘Civilization’ preceding ‘evangelization’ no longer was the issue at hand and therefore changed to meeting needs at home instead of evangelization. The face of the world changed as persecution, wars, human trafficking, famine, and devastation became ramped. One of the greatest needs of the 20th century came about as world colonization came to an end and the political and social needs at home dominated mission work. As countries pulled out of Africa and left the tribal communities to govern themselves civil wars became a constant occurrence. It is because of these civil wars during the twentieth and now the twenty first century that millions of civilians have died and unparalleled destruction has occurred. In Uganda alone thousands have been killed and more than a million people have been displaced from their homes. Children are the most affected as they are abducted from their homes by the rebel soldiers of the Lord’s Resistance Army. The LRA have raided the countryside at night for years, they slaughter families and take the children to use as soldiers and slaves. Each night thousands of children flee their villages in order to find safe places to sleep in the nearby cities.[22] From 1986 when the war with the LRA started until 2006 “more than 25,000 children ages 7 to 17 have been abducted from towns and camps.[23] War and devastation became the hallmark for the 20th century and ushered in a greater awareness of justice and social need that the Church was more than willing to meet. Unfortunately it seems as though evangelism was pushed to the back ground.
Nature and Call of Movement
The nature and call of the Modern Mission Movement was born out of William Carey’s insistence that the Great Commission spoke of a fundamental mandate for mission work. According to Harry Boer, in his book Pentecost and Missions, Carey had to make this text central to his argument so as to overthrow the view that it only applied to the apostles and not the Church in general. He further reveals that the New Testament does not support this way of understanding the motive of missions. The apostles did not write anywhere in the New Testament that evangelizing is an act of obedience to the Lord, an obligation, but never an act of obedience. [24] He also states that the first Gospel message taught was in response to the people at Pentecost wanting to know what had happened to those in the upper room. It was therefore not initiated by the apostles. God was the initiator and He made the apostles to be witness just as He said He would. (Acts 1:8 and Isa. 43:10) The preaching of the apostles was not an act of obedience to a command; it was a testifying of what had happened to them.[25]
The discussion of the call of the missionary and what his work entails has been debated since the beginning of the movement but has never been truly defined. With this discussion of evangelism and social responsibility weighing in the balance it appears that the missionary role is somewhat blurred. Who is a missionary and what is his call? Bartleman believes all Christians are called to completely consecrate their lives to God for service. There are not two standards for consecration, one for the believer staying home and another for the missionary on the foreign field. He understands the missionary call to be three fold, one going to the field, one praying at home, and one supporting the mission financially.[26]
During the last two hundred years there has been an acceleration of global population as well as a greater impact of biblical revelation along with the expansion of the church and an extension of the Kingdom of God.[27] However, at what cost? Did the plans of men delay the coming of the Kingdom of God on earth in its fullest extent? Have men been the initiator all along? It appears as though Carey’s original intent may have far exceeded its purpose and those who propelled it may have been misled. Is the call to the poor the same as the call to evangelize, and are either of them the missionary call? These questions and more have been a part of an ongoing discussion since Carey made his first appeal over 200 years ago and they have yet to be
answered. However, it can be determined that God in his sovereignty has continued to bless the efforts of men and will continue to do so even if it takes an eternity for the earth to be filled with the Glory of God. (Isa. 6:3)
Changes and Challenges of the Last 200 Years
There have been many changes and challenges that the Modern Mission Movement has had to face in its ongoing struggle to define mission and realize the full extent of the Church’s role in it. As the political and social characteristics of the world have changed it appears the modern mission movement has changed as well. Some of the changes that have already been listed include, but are not limited to, Mission Societies, Faith Missions, Indigenous evangelists and pastors, and world mission organizations and conferences. While there have been commendable results from the efforts brought forth from some of these changes, there also appears at the same time to be a pulling away from truth and the original intent of the call to fulfill the Great Commission. The greatest challenge that has been see over the last 200 years appears to have come from men’s agendas getting in the way of what God was trying to do within mission work.
Of the changes that have taken place Faith Mission and the indigenous pastors appear to be the ones that have not pulled away from the original intent of Jesus when He said He would make the disciples witnesses of Himself. (Acts 1:8) The intent of Faith Missions is to follow the leading of the Holy Spirit allowing Him to work, provide, and sustain the ministry He has called them to perform. God is the initiator and through this approach it appears He is allowed to remain in that position. Also the encouragement of the indigenous pastor to minister appears to come into alignment with the call of the Great Commission to make disciples. Training and allowing nationals to follow in the footsteps of the missionary will inevitably expand the Gospel to the ends of the earth. Joan Tyson in her book, Sleeping Spiders, Green Grapefruits and Empty
Cages, states, “God has raised up a small army of national preachers. All have been saved in the ministry of Good Samaritan, and all have studied or are currently studying in the Good Samaritan Bible Institute. The ministry has grown not because of Bob or Joan Tyson but because of faithful men teaching faithful men. God has the perfect plan.” [28]
Missionaries
Then and Now
The missionaries who started the Modern Mission Movement had a vision to see the Great Commission fulfilled in their lifetime. Unfortunately that has not occurred. William Carey and thousands that followed after him carry the same vision in their heart and it is that vision that has given momentum to the movement and kept it alive for over 200 years. For these people missions is not the goal it is the means and after worship to God it is the greatest activity the human being can fulfill in the world.[29]
There are many ministries today that call themselves missions and rightly so if mission can be defined uniquely on the grounds of social awareness and meeting the needs of the poor. Mother Teresa and the Missionaries of Charity is one such ministry. It was originally called Nirmal Hriday (the place of the pure heart) and it has treated over 100,000 people since 1950. Its ministry focuses on the poor and dying on the streets of India. Mother Teresa was once quoted as saying, “Heaven is found by serving the lowliest, the poorest of the poor.”[30] Mother Teresa would do all she could to help the lowliest and the poor but, she is said to have not inquired of the religious affiliation of a photo journalist who spent several weeks interviewing her.[31] Her dedication to the poor and to service to God are commendable, however, she appears to have no desire to see the lost know God as she does.
There are also ministries who call themselves missions who seem to have learned how to
marry evangelism and ministry to the poor. One such example is the Faith Mission of Iris Ministries. Roland and Heidi Baker were influenced by the faith of George Muller when they began their missionary journey in 1980. They have been ministering in Mozambique, Africa since 1995 and today they oversee over 5,000 churches, three children’s homes, and run a School of Missions in order to train missionaries in Mozambique. They never ask for money and God always provides for their needs.[32]
Another inspiring ministry who has operated as a faith mission for over 40 years is Good Samaritan Baptist Mission based in Honduras. Joan Tyson states in her book, Sleeping Spiders, Green Grapefruits and Empty Cages, her and Bob had been married for eleven years, owned their own home, had good jobs, and had barely even been out of Georgia when they answered the call to go.[33] Now over 40 years later their ministry is supported by churches all over the United States, trains nationals in its 1,000 seat Bible School, supplies 3,000 children a hot meal every day from 35 kitchens all over Honduras, offers child sponsorships to help support and send children to school, sends the message of salvation all over Central America with a Christian radio station, and sends out a singing group to travel across the U.S. raising support for the ministry.[34]
Whether ministering to the poor or evangelizing these missionaries have one thing in common, they heard the call to go, left everything they owned and daily give of themselves for the sole purpose of being a light in a dark and hopeless world.
Similarity of the Call
Giving up everything for the call is a natural state of being for the missionary. While living in the Philippines as missionaries Martin and Gracia Burnham were kidnapped and held hostage. After losing her husband at the hand of the gorilla militia Gracia Burnham writes in her book, In the Presence of My Enemies, “What happened to Martin and me was no one’s fault except that of sinful human beings, the kind we came to the Philippines to help. This ordeal went with the territory. I refuse to let this dampen my joy or detract from the love that God means to flourish in my heart.”[35] It is individuals like these who understand the missionary call in all its facets and who are not afraid to trust God in the midst of the hardest circumstances of life. There are men like H. B. Garlock who left his family in financial need in order to follow God’s call to Africa. [36] Moses Paulose who heard the call and sold all he had, taking his pregnant wife and three small children to the city of Rameswaram, South India. He states, “We gave away everything that we had so when we went to Rameswaram it would be just us and the Lord. We would have nothing to fall back on.”[37] In each and every instance sacrifice for the call is evident. It appears this could be one of the defining issues of the mission call.
Implications on Future Mission Work
Nationalists are being raised up by God to bring the salvation message to their own people. Yohannan states in his book, Revolution in World Missions, that these nationals are the third wave of missionary history, which he calls the native missionary movement.[38] He feels the Western Christian has lost the Gospel mandate, and its vision for global outreach have continued to fade. He asserts that the mission movement changed as Western powers lost political and military control of their former colonies leaving the frontline mission work especially in Asia to be taken over almost completely by national missionaries.[39] As a result, hundreds of new churches are started every week in the Two-Thirds World, thousands of people a day are being converted, and tens of thousands are qualified to start their own mission work. Also because of the nationalist pastors India and China, both of which no longer permits Western missionary evangelists, are seeing more church growth and outreach than at any other time in history. Today in China there are over 500,000 underground churches and estimates put the Christian population at around 50 million believers. In the 1950’s the Western mission movement appeared to come to an end and a “convenient theology of missions developed that today sometimes equates social and political action with evangelism.”[40] As indigenization of foreign fields took over, Western missions pulled out personnel, finances, and assistance. This pulling out has left the nationalists with more needs than ever before. However, even in such dire straits God has shown Himself to be faithful and with or without the financial support of the Western Churches His Church is still exploding in Asia.
Evidence of this explosion can be seen in the fact that the proportion of the world’s population that has not had access to the Gospel has decreased one sixth since 1974 and this means the fulfillment of the Great Commission is within reach. (Mark 16:15) For the first time in history the ratio of believers to non believers is 1: 9. This is amazing since believers only grew 2.5 percent in the first 18 centuries. Since 1900 it took only 70 years to reach 5 percent believers and only 30 years for believers to reach 11.2 percent of the world’s population.[41] Missiologists Ralph Winter and Bruce Koch write: “We are in the final era of missions. For the first time in history it is possible…there will be a church movement within the languages and social structure of every people group on earth.”[42] Missiologist Patrick Johnstone states, “By the year 2050 there will be an effective church in every culture, thereby enabling everyone to hear and believe.”[43]
The same statistics are being heralded by Wycliffe Bible Translators as they state, “By the year 2025, together with partners worldwide, we aim to see a Bible translation program begun in all the remaining languages that need one.”[44] The majority of missionaries today are no longer white European as there are currently more than 434,000 alien missionaries all over the world. China is leading the way with the Back to Jerusalem Movement, which was birthed by a vision in 1920. It intends to send 100,000 missionaries from China to fulfill the Great Commission in the 10/40 window between China and Jerusalem.[45] Mission work has not diminished over the last 200 years, it has only increasingly grown. The foundation laid by missionaries such as William Carey and Hudson Taylor have proved to spread the Gospel to the ends of the earth and the Great Commission will be accomplished.
Conclusion
The purpose of the Modern Mission Movement was to create an avenue by which the Protestant Church could attempt to fulfill the Great Commission. William Carey’s vision caught on and through the midst of persecution, war, social and political unrest, and man’s plans of administration there were men and women ready to pick up the torch and keep the fire lit. In spite of disagreements and many setbacks the Modern Mission Movement prevailed, exploding churches, converting thousands, and reaching the poor and dying in their time of greatest need.
Now over 200 years later after the movement began and it appears to have found its identity, set its objective into motion, and secured its structure in the world, change seems to be on the horizon once again. However this time it appears the movement will not be regulated and administered by a body that is disconnected from the reality of the ministry. This time the movement will be Spirit led and God ordained and fostered by those who have the faith to go where God is moving without fear and without hindrances.
[1] Joan Tyson, Sleeping Spiders, Green Grapefruits and Empty Cages: The Spellbinding Account of God’s Miracle Works in the Life and Ministry of Two Faithful Missionaries, (Murfreesboro, TN: Sword of the Lord Publishers, 2001), ix.
[2]Walter A. Elwell, ed., Evangelical Dictionary of Theology, 2nd ed. (Grand Rapids, MI: Baker, 2001), 782-83 .
[3] Webster’s Secondary School Dictionary, (Springfield MASS: G. & C. Merriam, Co. 1913), 443.
[4] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions, 2nd ed. (Grand Rapids, MI: Zondervan, 2004), 122.
[5] K. P. Yohannan, Revolution in World Missions, (Carrolton, TX: Gospel For Asia, 2004), 17.
[6] Ralph D. Winter, & Stephen C. Hawthorne, ed. Perspectives on the World Christian Movement, 4th ed. (Pasadena, CA: William Carey Library, 2009), 264.
[7] Perspectives on the World Christian Movement, 265-66.
[8] From Jerusalem to Irian Jaya, 122-23.
[9] Perspectives on the World Christian Movement, 251.
[10] Ibid, 251.
[11] From Jerusalem to Irian Jaya, 126.
[12] Ibid, 130.
[13] Scott A. Moreau, Gary R. Corwin, & Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey, (Grand Rapids, MI: Baker, 2004), 132.
[14] Introducing World Missions, 133.
[15] Dr. & Mrs. Howard Taylor, Hudson Taylor’s Spiritual Secret, (Chicago, IL: Moody Press, 1989), vii.
[16] Hudson Taylor’s Spiritual Secret, 117-120.
[17] Ibid., 120.
[18] Dr. Carl Diemer, 2010. The Ecumenical Movement: Instructors Notes, Lesson 24. Lynchburg, VA: Liberty University.
[19] Gunther Wolfgang, “The history and significance of world mission conferences in the 20th century.” International Review of Mission, 92 no 367 (October 2003), 521.
[20] Ibid., 522.
[21]Ward L. Kaiser, “Are Churches Building Mission Consciousness: Education for Mission Evaluated.” International Bulletin of Missionary Research 7 no 4 (October 1983): 163-164.
[22]Vernon Brewer, & Noel Brewer Yeatts, Children of Hope, (Forest, VA: World Help, Inc. 2007), 99.
[23] Children of Hope, 102.
[24] Lesslie Newbigin, “Cross-Currents in Ecumenical and Evangelical Understandings of Mission.” International Bulletin of Missionary Research 6 no 4 (October 1982): 146-47.
[25] Ibid., 147.
[26] Frank Bartleman, Azusa Street, (New Kensington, PA: Whitaker House, 1982), 106.
[27] Perspectives on the World Christian Movement, 263.
[28] Sleeping Spiders, Green Grapefruits and Empty Cages, 74.
[29] Perspectives on the World Christian Movement, 65.
[30]Linda Schaefer, Come and See: A Photojournalist’s Journey into the World of Mother Teresa, (Sandford, FL: DC Press, 2003), 6.
[31] Come and See: A Photojournalist’s Journey into the World of Mother Teresa, 138.
[32] Rolland & Heidi Baker, Always Enough: God’s Miraculous Provision among the Poorest Children on Earth, (Grand Rapids, MI: Chosen Books, 2003), 9-13.
[35] Gracia Burnham, & Dean Merrill, In the Presence of my Enemies, (Wheaton, IL: Tyndale House, 2003), 307.
[36] H.B. Garlock, Before We Kill and Eat You, (Dallas, TX: Christ for the Nations, 1979), 10-11.
[37]Moses Paulose, Missionary Challenge: A History of Body of Christ Ministries, Rameswaram, South India, (Clute, TX: Body of Christ Ministries), 56-57.
[38] K.P. Yohannan, Revolution in World Missions, (Carrolton, TX: Gospel For Asia, 2004), 18.
[39] Revolution in World Missions,78-79.
[40] Ibid., 80.
[41] Wesley Campbell, & Stephen Court, Be a Hero: The Battle for Mercy and Social Justice, (Shippensburg, PA: Destiny Image, 2004), 155-56.
[42] Be a Hero: The Battle for Mercy and Social Justice, 157.
[43] Ibid., 158.
[44] Ibid.
[45] Ibid.
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