. Torn Apart at the Seams

. Torn Apart at the Seams

Years ago, while I was speaking on a large university campus, a radical
young man confronted me. He stood in the assembly and railed against me
because I was encouraging students to follow Christ as their Savior. As
the head of the Communist Party on this prestigious campus, he had other
plans for these students.

Rather than argue, I invited him to come to our home for dinner, which he
did. He was a brilliant young man, articulate and winsome. As we chatted
through dinner, we talked about many things. I found him to be an
interesting guest. As we finished our dessert, I reached over and picked
up my Bible and said, "I want to read something to you from the Bible."

He reacted with obvious irritation. "I have read the Bible from cover to
cover," he exclaimed. "It's a ridiculous book. It's filled with
contradictions, lies, and myths. I don't want to hear anything from the
Bible."

"If you don't mind, I will read it anyway," I replied gently. I began
reading to him from the Gospel of John. Chapter one begins, "Before
anything else existed, there was Christ, with God. He has always been
alive and is himself God. He created everything there is-nothing exists
that he didn't make. Eternal life is in him, and this life gives light to
all mankind . To all who received him, he gave the right to become
children of God. All they needed to do was to trust him to save them. All
those who believe this are reborn!" (vv. 1-4, 12, 13, TLB).

Remember-he had told me that he did not believe the Bible and that he had
read it from cover to cover. When I concluded reading this passage from
John, he said, "Let me see that. I don't remember reading that."

it thoughtfully, then handed the Bible back to me without comment.

Then I turned to Colossians, chapter 1: "Christ is the exact likeness of
the unseen God. He existed before God made anything at all, and, in fact,
Christ himself is the Creator who made everything in heaven and earth, the
things we can see and the things we can't; the spirit world with its kings
and kingdoms, its rulers and authorities; all were made by Christ for his
own use and glory. He was before all else began, and it is his power that
holds everything together" (vv. 15-17, TLB).

Again he said, "I've never seen that before. May I read it?"

I handed the Bible to him. Again he was very sober. He handed it back to
me. As I read Hebrews 1:1-5 and 1 John 2:1, 2, the words deeply moved this
young man. His entire countenance changed.

time he stood to leave. I asked him if he would write in our guest book.
He penned his name and address, after which he wrote these words: "The
night of decision." He left facing a major decision about receiving and
following Christ.

When Campus Crusade for Christ first began on the UCLA and Berkeley
campuses during the '50s and '60s, my staff and I encountered many hostile
students like him who were caught up in the protests and riots of those
days. These young people had high ideals, but their hearts were still
empty and confused. Because of God's mercy, we were able to touch the
lives of many and see the miracle of the new birth change their attitudes.
But many, many more across the country were deeply affected by the climate
of unrest.

These young people had high ideals, but their HEARTS WERE STILL EMPTY and
confused.

Asleep in the Pew

Years before the student unrest shook up our society, Alexis de

Tocqueville wrote:

If the lights that guide us ever go out, they will fade little by little,
as if of their own accord . We therefore should not console ourselves by
thinking that the barbarians are still a long way off. Some people may let
the torch be snatched from their hands, but others stamp it out
themselves.1

That is an accurate description of what we have allowed to happen in our
country.

As the 20th century progressed, we stamped out morality.

the decades of the '20s and '30s brought negative social and cultural
changes, they were nothing compared to the nation's full-scale rejection
of traditional values during the '60s and '70s. The intervening decades
were crucial. The late '40s and '50s were pleasant and uneventful, often
called the "happy days."

Yet despite the peacefulness and calm on the
surface, important changes took place during that transitional period. The
departure from God and biblical Christianity that occurred then was more
subtle than the insurrection that was to come in the following decades.

Throughout the '50s, Christians were doing the right things, but often for
the wrong reasons, or for no reason at all. Many churches were viewed as
stuffy, uninspiring, and out of touch. Pastors and their flocks often
lacked a sense of passion or vision for ministry, missing the cultural
mandate that lies at the heart of Christianity.

Then suddenly, a tidal wave of rage and revisionism swept across the
landscape during the '60s and '70s, almost demolishing the values and
moral standards that had guided our nation for centuries.

These eruptions
caught Christians off-guard. Had the church been properly mobilized at the
time, perhaps the chaos that erupted in places such as Haight-Ashbury, New
Haven, and Chicago might have been averted.

The '60s became the pivotal decade in the breakdown of the American
culture. Subtle disorders that had lain dormant for years finally erupted
onto the scene. When the upheaval came, the Church could not respond
coherently; Christians had been lulled to sleep in the pews.

Stitch by stitch, our nation unraveled. First came rebellion against the
status quo.

Soon we embraced humanism, followed by moral relativism.

The
hunger for spiritual meaning quickly spawned New Age religions. One by
one, the moral standards that formed the fiber of our nation frayed and
fell apart.

Radical Ideals

Os Guinness believes that the crisis was set in motion by the sheer mass
of unresolved issues that converged on America in the '60s. We had not
dealt with the apathy and neglect that caused the nation to turn its back
on God. "So many things happened at one time almost by spontaneous
combustion," he says, "but there were certain common features."2 The '60s
were a time of idealism. Young people were seeking justice, freedom, and
community, but not by conventional methods.

Christians did not disagree with many of the goals of the young radicals;
believers also wanted justice, freedom, and community. In the beginning,

the revolutionaries rejected everything that was hollow or hypocritical,
and that was good; but they also revolted against the values of the '50s,
and that meant rejecting Christianity as well. Guinness says of the
rebels, "They were like the Greek figure Icarus who flew too close to the
sun; his wings melted, and he crashed to the ground and died. Their ideals
were right, but without a basis, they soared up and collapsed."3

Judge Robert Bork, a professor at Yale University during those turbulent
years, witnessed the chaos firsthand:

To understand our current plight, we must look back to the tumults of [the
'60s], which brought to a crescendo developments in the '50s and before,
that most of us had overlooked or misunderstood. We noticed Elvis Presley,
rock music, James Dean, the radical sociologist C. Wright Mills, Jack
Kerouac, and the Beatles. We did not understand, however, that far from
being isolated curiosities, these were harbingers of a new culture that
would shortly burst upon us and sweep us into a different country.4

Student activism started in earnest with a group called Students for a
Democratic Society (SDS). They met in 1962 in Port Huron, Michigan, and
produced a document they called the "Port Huron Statement." This manifesto
stated that man is perfectible, and if we can keep changing the culture
long enough, we can make man into what he should be. It was the dream of a
manmade utopia-a heaven on earth.

and idealistic dreams made their way into modern-day liberalism:

SDS became the center of the student revolution, the center of what they
called the "New Left." The New Left disintegrated politically because
their program was too amorphous for anyone to know what it was exactly,
except destruction.

of them focus on environmentalism, racial problems, or on radical
feminism, and so on. Altogether, they add up to what the New Left used to
be.5

Many social issues that plague us today-such as radical feminism, abortion
on demand, and homosexuality-came out of the radicals' programs in the
'60s.

This is not surprising when you consider how many of these
revolutionaries held the cherished traditional values of this nation in
utter contempt.

What happened to these students? Today, our major universities are staffed
by many of these former radical activists who embraced anti-God views and
philosophies. They are now tenured professors and administrators working
to propel the next generation of revisionists into completing the
revolution they started more than thirty years ago.

of the radical New Left, many of the most famous, prestigious universities
have become hotbeds of anti-Judeo-Christian values.

one professor from Vermont's Middlebury College:

After the war, a lot of us [anti-war graduate students] didn't just crawl
back into our library cubicles, we stepped into academic positions. With
the war over, our visibility was lost, and it seemed for a while-to the
unobservant-that we had disappeared. Now we have tenure, and the work of
reshaping the universities has begun in earnest.6

Today, our major universities are staffed by many of these former radical
activists who embraced ANTI-GOD VIEWS AND PHILOSOPHIES.

The values that were considered radical, immoral, and unprincipled during
the decade of the '60s became the established norms of the '90s. Policies
we once found outrageous are now the status quo. One can easily see how
public virtues and social mores that Tocqueville once called "habits of
the heart" were turned upside down.

The Poverty of Self-Fulfillment

In his classic book, How Should We Then Live?, Francis Schaeffer uncovered
two factors that helped bring about the carnage following the '60s
revolution:

As the Christian-dominated consensus weakened, the majority of the people
adopted two impoverished values: personal peace and affluence . Personal
peace means just to be let alone, not to be troubled by the troubles of
other people, whether across the world or across the city-to live one's
life with minimal possibilities of being personally disturbed. Personal
peace means wanting to have my personal life pattern undisturbed in my
lifetime, regardless of what the result will be in the lifetimes of my
children and grandchildren. Affluence means an overwhelming and
ever-increasing prosperity-a life made up of things, things, and more
things-a success judged by an ever-higher level of material abundance.7

Parents, brought up in a disciplined, structured environment, told their
rebellious children, "Keep your mouth shut and don't rock the boat."
Disarmed by a culture that had provided them with unprecedented peace and
affluence, they could not handle the fury of the revolution instigated by
their children. Robert Bork observes:

Every generation is composed of barbarians that have to be civilized by
their families, by churches, by schools, and so forth. [The Baby Boomer]
generation was so big that they swamped the institutional capacity to
civilize them.8

As member of the "hippie" generation, pastor Greg Laurie of Harvest
Christian Fellowship in Riverside, California, witnessed the '60s from the
other side. He says, "A lot of people look back at the '60s through
rose-colored granny glasses. It is this idyllic era that is celebrated
today. But in reality what we did in the '60s was open a Pandora's box.
What our society sowed in the '60s, we are reaping in the '90s. As the
Bible says, 'You sow the wind, you reap the whirlwind.' "9

For centuries, the moral and spiritual fabric of American society rested
upon what Schaeffer called the "Christian-dominated consensus." Both
Schaeffer's and Laurie's generations rebelled against the biblical
precepts on which this nation was founded. Schaeffer's generation rebelled
against the poverty and hopelessness of the Great Depression. Determined
never to suffer such loss and disappointment again, they resolved never to
allow their children to suffer either. As their search for prosperity
overshadowed their religion, they neglected to pass on their Christian
foundation to their children. Laurie's Baby Boomer generation rebelled
against the spiritual poverty of making self-fulfillment and ease the main
goal. They rejected their parents' materialism and morals, and sought
other means to satisfy their spiritual hunger. Each revolt led its
generation further away from God.

The Humanist Credos

Beneath the intellectual veneer of the '60s' revolution was a dramatic
shift in values that helped usher in a new set of beliefs. These ideals,
which exalted humankind and dishonored God, had their root in humanism.

Earlier, Darwin, Freud, and others proposed radical theories that claimed
to solve the riddle of humanity. Each contributed to a belief that man
could live without God. Educators, philosophers, scientists, and social
theorists would later proclaim these theories as fact.

Darwin's friend and advocate, Thomas Huxley, made the statement that
"skepticism is the highest of duties, blind faith the one unpardonable
sin."10

divine revelation, challenging the basic tenets of the Christian religion.
This new "theology" had no room for faith.

Published in 1933, the Humanist Manifesto articulated the fundamental
precepts of modern secular humanism:

Religious humanists regard the universe as self-existing and not created.
Humanism asserts that the nature of the universe depicted by modern
science makes unacceptable any supernatural or cosmic guarantees of human
values.11

Secular humanists believe that God does not exist. Man is therefore solely
responsible for his own destiny; he is captain of his own fate and master
of his own soul. Therefore, man need not subject himself to any law higher
than himself. Humanism places mankind at the center of all things and
makes him the measure of all things. The original Humanist Society
included such influential members as John Dewey and B. F. Skinner. They
propagated views that appeared scientific on the surface but were based on
the presupposition that man is in charge of his own destiny.

The Humanist Manifesto II, published in 1973, restated the humanists'
hostility toward Christianity:

As in 1933, humanists still believe that traditional theism, especially
faith in the prayer-hearing God, assumed to love and care for persons, to
hear and understand their prayers, and to be able to do something about
them, is an unproved and outmoded faith. Salvationism, based on mere
affirmation, still appears as harmful, diverting people with false hopes
of Heaven hereafter. Reasonable minds look to other means for survival.12

Humanism places mankind at the CENTER OF ALL THINGS and makes him the
MEASURE OF ALL THINGS.

Prominent Americans such as Ed Doerr from Americans United for Separation
of Church and State, Alan Guttmacher of Planned Parenthood, and Betty
Friedan of the National Organization of Women signed the Humanist
Manifesto II.13 Excerpts from the Humanist Manifesto II show the firm
stand humanists take against traditional standards, ideals, and morality:

We believe, however, that traditional dogmatic or authoritarian religions
that place revelation, God, ritual, or creed above human needs and
experience do a disservice to the human species . We reject those features
of traditional religious morality that deny humans a full appreciation of
their own potentialities and responsibilities . Often traditional faiths
encourage dependence rather than independence, obedience rather than
affirmation, fear rather than courage . Promises of immortal salvation or
fear of eternal damnation are both illusory and harmful . Ethics [are]
autonomous and situational, needing no theological or ideological
sanction. Ethics stem from human needs and interest . We believe that
intolerant attitudes, often cultivated by orthodox religions and
puritanical cultures, unduly repress sexual conduct. The right to birth
control, abortion, and divorce should be recognized . It also includes a
recognition of an individual's right to die with dignity, euthanasia, and
the right to suicide.14

Could there be a more thoroughly anti-Christian document?

In A Christian Manifesto, his famed response to the Humanist Manifesto,
Dr. Francis Schaeffer argued, "[The humanists] have reduced Man to even
less than his natural finiteness by seeing him only as a complex
arrangement of molecules, made complex by blind chance."15

The ideals of humanism produced a revolution in science that viewed man as
little more than a cosmic accident. Eventually, this theory pervaded every
segment of society.

Scientific Revolution

Did you know that modern science has its roots in the Christian faith? Men
like Galileo, Copernicus, Johannes Kepler, and Sir Isaac Newton all
believed that they were studying God's majestic creation. They worshipped
a God of order who made an orderly creation. Because the personality of
this knowable God was displayed through His creation, scientists could
discover the secrets of this loving, intelligent Creator.

None of these early scientists would have guessed that their fields of
inquiry would one day be used to "disprove" the existence of God. Yet, in
this century many in the scientific community have tried to rid mankind of
its belief in God and its relationship with Jesus Christ.

What kind of effect have these anti-God beliefs had? Author Paul Johnson
explains that the work of scientists often impacts broader reaches of
society:

The scientific genius impinges on humanity, for good or ill, far more than
any statesman or warlord. Galileo's empiricism created the ferment of
natural philosophy in the seventeenth century which [foreshadowed] the
scientific and industrial revolutions. Newtonian physics formed the
framework of the eighteenth century Enlightenment, and so helped to bring
modern nationalism and revolutionary politics to birth. Darwin's notion of
survival of the fittest was a key element both in the Marxist concept of
class warfare and of the racial philosophies which shaped Hitlerism .

too, the public response to relativity was one of the principle formative
influences on the course of 20th century history. It formed a knife,
inadvertently wielded by its author, to help cut society adrift from its
traditional moorings in the faith and morals of Judeo-Christian culture.16

In the early years of American history, many who propagated anti-Christian
goals were discreet and covert about their agendas. However, during the
'60s, the scientific community began to attack Christianity and biblical
principles more boldly than ever.

One theory that anti-Christian forces have been pursuing vigorously is
evolution.

If science can "prove" that evolution is true-that man has not
been created by a loving God as stated in the Genesis account-then the
Bible is immediately "proven" false and unreliable.

Christianity has done the greatest damage to evangelism. With the
credibility of the Bible destroyed,

trust God's Word-and to place their faith in Jesus Christ as revealed in
that Word. And with God's standards removed, every man can do what seems
right in his own eyes.

In 1985, Michael Denton, molecular biologist and evolutionist, wrote in
Evolution: A Theory in Crisis:

It was because Darwinian theory broke man's link with God and set him
adrift in a cosmos without purpose or end that its impact was so
fundamental.

profoundly affected the way men viewed themselves and their place in the
universe.17

Today in America there is a concerted effort to promote evolution as
absolute truth, despite the fact that it is based on little scientific
data.

of Species by Means of Natural Selection, Charles Darwin admitted that
blind chance could not produce a seeing eye:

To suppose that the eye with all its inimitable contrivances for adjusting
the focus to different distances, for admitting different amounts of
light, and for the correction of spherical and chromatic aberration, could
have been formed by natural selection, seems, I freely confess, absurd in
the highest degree.18

Darwin also acknowledged in his watershed study that the geological record
seriously lacked the data to support his proposition:

Why then is not every geological formation and every stratum full of such
intermediate links? Geology assuredly does not reveal any such finely
graduated organic chain; and this, perhaps, is the most obvious and
serious objection which can be urged against the theory. The explanation
lies, as I believe, in the extreme imperfection of the geological
record.19

Yet 140 years and a quarter of a million fossils later, humanistic
scientists are still searching for a shred of proof in support of his
theory. They are clinging with religious fervor to the theory of our
Godless origin, because the alternative is unthinkable to them. In 1980,
H. S. Lipson, physics professor at the University of Manchester in
England, stated, "Evolution became in a sense a scientific religion; .
many are prepared to 'bend' their observations to fit in with it."20
Darwin himself admitted in a letter to a colleague, "But, alas, how
frequent, how almost universal it is in an author to persuade himself of
the truth of his own dogmas."21

Despite Darwin's doubts and all the scientific evidence in recent years
that supports the biblical account of creation, the teaching of
creationism is openly scorned.

Meanwhile, Darwinian evolution is being
taught as established fact in public schools and colleges.

In School Science Review, G. W. Harper stated, "The teacher of Darwin's
theory . undoubtedly is concerned to put across the conclusion that
natural selection causes evolution while he cannot be concerned to any
great extent with real evidence because there isn't any." He concludes
that "our current methods of teaching Darwinism are suspiciously similar
to indoctrination."22That is exactly what humanists had in mind. W. R.
Bird wrote in The Origin of Species Revisited, "Even John Scopes . said
that 'if you limit a teacher to only one side of anything, the whole
country will eventually have only one thought.' "23

The reason the humanists insist on teaching evolution is clear.

to Dr. Michael Walker, senior lecturer on anthropology at Sydney
University: "Many scientists and technologists pay lip-service to
Darwinian theory only because it supposedly excludes a Creator."24 Author
T. Rosazak agrees: "The main purpose of Darwinism was to drive every last
trace of an incredible God from biology. But the theory replaces God with
an even more incredible deity-omnipotent chance."25 The doctrine of random
chance that underlies Darwin's theory lies at the core of the humanistic
belief system.

lie rather than be forced to acknowledge the reality of God.

The Results of Humanism

Humanism and Christianity are polar extremes, two entirely separate and
incompatible ways of viewing the world.

and always work toward opposite ends. Humanistic teachings, rooted in
materialism and a finite view of human life, naturally oppose supernatural
Christianity. Since humanists view themselves as competitors to the
church, they wage war against all who follow Jesus Christ.

Christians believe in God as the Creator and sustainer of all life;
humanism places man at the center of all things. God-centered Christianity
gave birth to the great institutions of American society; humanism is at
the root of the collapse of modern culture.

Francis Schaeffer articulated the root problem of the humanist philosophy:
"The humanist is really a materialist. The humanist holds that energy and
material have existed forever in some form and that its present
configuration is purely by chance."26 If the universe came into being
merely by chance, we would have no basis for laws. Values would be
constantly evolving in response to the latest vogue or the whims of the
elite minority. The belief that all material substances are shaped purely
by chance, asserts Schaeffer, leads to a belief in "a silent universe that
has nothing to say about the meaning of life, the values of life, or a
basis for law."27

Such logic is contrary to the Christian perspective, which recognizes an
infinite, personal, loving Creator who has a definite and discernible
personality. To dismiss Christian values and to believe in the humanist
world view, says Schaeffer, "brings forth the very things which are
tearing our society to pieces today."28

"The main purpose of Darwinism was to DRIVE EVERY LAST TRACE of an
incredible God from biology."

A Case of Cultural AIDS

A fervent devotion to humanism has led to the deterioration of the family,
the home, the church, the community, political parties, and every other
social institution. Kay Coles James, former member of the Reagan and Bush
administrations, describes humanism's affect on America as a case of
"cultural AIDS":

AIDS is a virus that is not usually the cause of one being terminally ill.
It breaks down the immune system, and, as a result of that, leaves the
body vulnerable to all sorts of aggressive viruses. Our immune system as a
culture has broken down. The things that made us strong were strong
families, firm morals, and institutions like churches. When those have
become weak, and in some cases destroyed, it leaves us open to things that
have existed in society since the beginning of time. Violence, drug abuse,
teen pregnancy, pornography-when you look at all the concerns of society,
most of us will agree that they have been present in society from the
beginning, but we've been immune to them.29

How could this "cultural AIDS" occur? The answer may be found in a deeper
look at our body's immune system. We live in a sea of microbes, and our
bodies provide an ideal growing place for many harmful substances that
constantly try to invade us. In a healthy body, the complex immune system
resists foreign substances such as viruses, bacteria, and toxins. Whenever
one of these substances invades the body, the immune system goes to work
fighting off the invader.

Poor nutrition, stress, smoking, drugs, lack of exercise, and insufficient
rest weaken our immune system. This increases the body's susceptibility to
all types of diseases, from the common cold to serious conditions like
cancer or chronic bronchitis. Once an infection takes hold in a body with
a suppressed immune system, disease multiplies dramatically until it takes
over the body. If not stopped, the disease eventually causes death.

Like harmful invaders, radical elements infiltrated our country. As
godless philosophies such as humanism spread throughout our society, our
nation's weakened immune system did not withstand the invasion. As one
social disease took hold, it further weakened society so that a second
social disease could invade. Soon the social body was so weak that almost
any kind of social ill could gain a foothold. The once-healthy American
society began to disintegrate.

Today, we can see many results of the weakened state of our country.
Crime, suicide, sexual permissiveness, broken homes, drug addiction, and
so many more social ills are all symptoms of underlying philosophical
diseases like humanism.

In our next chapter, we will consider a second philosophical disease which
took hold on the heels of humanism. Called moral relativism, it
accelerated the shift away from biblical morality. And it sprang from a
surprising source.

[1]

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1 Alexis de Tocqueville, Democracy in America. Quoted in Jim Nelson Black,
When Nations Die, (Wheaton, IL: Tyndale House, 1994), p. vii.

2 Dr. Os Guinness interview by John N. Damoose in Fairfax, Virginia, in
1996.

3 Guinness interview.

4 Judge Robert H. Bork interview by John N. Damoose in Virginia Beach,
Virginia, in 1996.

5 Bork interview.

6 Ravi Zacharias, Deliver Us From All Evil, (Dallas: Word Publishing,
1996), p. 8.

7 Francis Schaeffer, How Should We Then Live?, (Wheaton, IL: Crossway
Books, 1976), p. 205.

8 Bork interview.

9 Pastor Greg Laurie interview by John N. Damoose in Virginia Beach,
Virginia, in 1996.

10 Kennedy, Character and Destiny, p. 149.

11 Humanist Manifestos I and II, (New York: Prometheus Books, 1973),
portions reprinted in Marty Pay and Hal Donaldson, Downfall: The
Secularization of a Christian Nation, (Green Forest, AR: New Leaf Press,
1991), p. 220.

12 Humanist Manifestos, p. 221.

13 Marty Pay and Hal Donaldson, Downfall: The Secularization of a
Christian Nation, (Green City, AR: New Leaf Press, 1991), p. 220.

14 Pay, Downfall, p. 221.

15 Francis Schaeffer, A Christian Manifesto, (Wheaton, IL: Crossway Books,
1981), p. 26.

16 Dr. Paul Johnson, Modern Times: The World From the Twenties to the
Nineties, (New York: Harper Collins, 1992), p. 5.

17 Michael Denton, Evolution: A Theory in Crisis, (Bethesda, MD: Adler &
Adler, 1985), p. 67.

18 Charles Darwin, Origin of Species, (London: J. M. Dent & Sons, 1971),
p. 167.

19 Darwin, Origin, pp. 292,293.

20 H.S. Lipson, "A Physicist Looks at Evolution," Physics Bulletin, Vol.
31, 1980, p. 138.

21 Charles Darwin, 1858, in a letter to a colleague regarding his Origin
of Species. Quoted in "John Lofton's Journal," The Washington Times,
February 8, 1984.

22 G. W. Harper, "Darwinism and Indoctrination," School Science Review,
December 1977, pp. 258,265.

23 W. R. Bird, The Origin of Species Revisited, (NY: Philosophical
Library, 1989), Vol. 1, p. 9.

24 Dr. Michael Walker, "To Have Evolved or To Have Not? That Is the
Question," Quadrant, October 1981, p. 45.

25 T. Rosazak, Unfinished Animal, 1975, pp. 101,102.

26 Francis Schaeffer interview by John N. Damoose in Virginia Beach,
Virginia, in 1996.

27 Schaeffer interview.

28 Schaeffer interview.

29 Kay Coles James interview by John N. Damoose in Virginia Beach,
Virginia, in 1996.

[1]Bright, B., & Damoose, J. N. (1998). Red sky in the morning (109).
Orlando, Fla.: New Life Publications.