DOCSLIB.ORG

Postwar Churches of Christ Mission Work: the Philippines As a Case Study

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Postwar Churches of Christ Mission Work: the Philippines As a Case Study Abilene Christian University Digital Commons @ ACU Electronic Theses and Dissertations Electronic Theses and Dissertations Spring 5-2018 Postwar Churches of Christ Mission Work: The Philippines as a Case Study Brady Kal Cox Abilene Christian University, [email protected] Follow this and additional works at: https://digitalcommons.acu.edu/etd Part of the Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, History of Religion Commons, Missions and World Christianity Commons, and the United States History Commons Recommended Citation Cox, Brady Kal, "Postwar Churches of Christ Mission Work: The Philippines as a Case Study" (2018). Digital Commons @ ACU, Electronic Theses and Dissertations. Paper 78. This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at Digital Commons @ ACU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ ACU. ABSTRACT There was a large increase in the number of Churches of Christ missionaries and missionary efforts following World War II (WWII). There were also significant changes and developments in American religious culture following WWII—Churches of Christ were not exempt from these changes. This study examines the question of how postwar developments in American religion influenced missionary efforts of American Churches of Christ by looking at examples of American missionaries in the Philippines. The study relies heavily on primary sources, including letters and news reports from archival collections, Churches of Christ periodicals, and email correspondence with people familiar with the main church leaders during this time. Secondary sources set the larger context of postwar American religious culture, especially using the historiographical model of “big religion,” to explain the postwar American religious context. Additionally, secondary sources describe the history of the debate over the use of institutions among Churches of Christ. American Churches of Christ missionaries brought postwar developments in American religious culture (e.g., institutionalization and professionalization) with them to the mission field. Mainline Churches of Christ trained native preachers and built churches in the Philippines. Their “American” institutions and expectations created problems of reliance on American financial support, which negatively affected their work. Churches of Christ missionaries also brought American theological debates and disagreements with them to the mission field. The noninstitutional debate among American and Filipino members of the Churches of Christ in the Philippines provides a key interpretive lens for understanding the progress of the churches. Postwar American Churches of Christ missionaries who went to the Philippines were influenced by developments and changes in postwar American religious life. These changes and developments directly influenced their missionary methods in the Philippines, created problems of reliance on U.S. financial support, and led to the introduction of American theological debates. Postwar Churches of Christ Mission Work: The Philippines as a Case Study A Thesis Presented to The Faculty of the Graduate School of Theology Abilene Christian University In Partial Fulfillment of the Requirements for the Degree Master of Arts By Brady Kal Cox May 2018 To Christiana. Thank you for feeding me. ACKNOWLEDGEMENTS I would like to thank my committee members for their time, effort, and encouragement during this process. Dr. Douglas A. Foster guided and supported me throughout my work on this project. Dr. Carisse Mickey Berryhill was very encouraging, and she provided helpful feedback as I struggled through the end of this project. Dr. Yukikazu Obata provided constructive feedback for my work; thank you for participating in my thesis defense through Skype after 10 p.m. in Japan. I am indebted to the many libraries that I used during my research. First, thank you to the circulation desk and interlibrary loan staff at Abilene Christian University. My thanks to Zeny Maravilla at the National Library of the Philippines (Manila, Philippines), John Mark Wade and David Kiger at the Emmanuel Christian Seminary Library (Elizabethton, TN), and Pam Evans at the Sunset International Bible Institute (Lubbock, TX). Concerning archival materials, I am indebted to Mac Ice and the Center for Restoration Studies at Abilene Christian University (Abilene, TX); Bob Turner, Don Meredith, and the Meredith Restoration History Archive in the L. M. Graves Memorial Library at Harding School of Theology (Memphis, TN); Wanda Dickey and the Special Collections in the William F. Chatlos Library at Florida College (Temple Terrace, FL); Wenxian Zhang and the Archives and Special Collections in the Olin Library at Rollins College (Winter Park, FL); and Kevin D. Arms with the Lake-Sumter State College Libraries (Leesburg, FL). Conversations, email correspondence, and shared documents with people who lived during the events I describe, or who have firsthand knowledge of the topics I examine in this work were very helpful. Thank you to Charles Gunselman, Ken Gunselman, Roberto J. Braña, Teofilo G. Alcayde, Eusebio Tanicala, Ruth Glori Trinidad, Thelma M. Lopez, Willie Franco, Danilo P. Padua, Dominador Belo, Ken Wilkey, Bob Buchanan, Wynell Lecroy, Charles Sheppard, Bonnie Sheppard, Sonny Guild, Janine Paden Morgan, Connie W. Adams, David Tant, David Edwin Harrell, Jr., and Ron Halbrook, who helped me better understand the material explored in this thesis. Thank you for sharing your experiences and your knowledge with me. I had opportunities to present research at a number of conferences while working on my thesis. Thank you to Jeremy Hegi and Christopher Flanders for inviting me to present my research at the 2017 Christian Scholars’ Conference held at Lipscomb University (Nashville, TN); to the Australian Association for Missions Studies for providing me with the Junior Scholars Bursary, which enabled me to attend and present research at their 2017 conference held at Whitley College (Melbourne, Australia); and to Hiroki Takeuchi for the opportunity to present at the 2017 joint meeting of the Southwest Conference on Asian Studies and the Western Conference of Association for Asian Studies held at Southern Methodist University (Dallas, TX). These opportunities were helpful as I was able to receive feedback concerning my research findings. TABLE OF CONTENTS I. CHAPTER I: INTRODUCTION ..........................................................................1 Literature Review ..................................................................................................2 Scope and Methodology .......................................................................................5 Scope .........................................................................................................5 Methodology .............................................................................................6 Delimitations .............................................................................................8 Definition of Terms ...................................................................................9 Chapter Outline ...................................................................................................12 II. CHAPTER II: POSTWAR AMERICAN RELIGIOUS LIFE AND THE CHURCHES OF CHRIST ..................................................................................13 American Postwar “Big Religion” ......................................................................13 History of Debates Over Institutionalism Among Churches of Christ ...............20 Postwar Churches of Christ ................................................................................27 Conclusion ..........................................................................................................38 III. CHAPTER III: MAINLINE CHURCHES OF CHRIST MISSION WORK IN THE PHILIPPINES ............................................................................................40 Prewar Mission Work .........................................................................................41 Postwar Mission Work ........................................................................................43 Mission Work in Manila .....................................................................................50 William Douglass Gunselman in Quezon City ...................................................55 Conclusion ..........................................................................................................65 IV. CHAPTER IV: NONINSTITUTIONAL CHURCHES OF CHRIST MISSION WORK IN THE PHILIPPINES ..........................................................................67 The Beginning of the Noninstitutional Churches of Christ in the Philippines ...68 Backlash ..............................................................................................................70 Correspondence ..........................................................................................70 Publications ................................................................................................75 Debates .......................................................................................................80 Debates Between Noninstitutional Leaders ........................................................86 Conclusion ..........................................................................................................93
Load more

Recommended publications
  • The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
    A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army.
    [Show full text]
  • The Nature of Christian Unity: Historical Understandings of Churches of Christ *
    The Nature of Christian Unity: Historical Understandings of Churches of Christ * Douglas A. Foster Abilene Christian University Abilene, Texas The nineteenth-century origins of Churches of Christ are suffused with ideas that could easily be labeled ecumenical despite the communion’s twentieth-century reputation for exclusivist sectarianism. The Stone-Campbell Movement from which Churches of Christ emerged was clearly a Christian unity movement. The strategy for effecting unity proposed by leaders like Barton W. Stone and Thomas and Alexander Campbell, however, was an appeal to individual Christians—the faithful scattered throughout the sects—not to denominations. When true Christians abandoned the divisions represented by the mutually exclusive denominations to unite on the clear teachings of Scripture—those ideas on which all evangelical Christians already agreed—without human philosophies and traditions, visible unity would be the result. In every locality persons united to Christ would come together to form a church of Christ, inherently one with all other such groups. Early leaders rejected the Protestant invisible church idea of an existing spiritual unity because they believed it justified continued division between denominations.1 Thomas Campbell articulated the idea in 809 in one of the classic documents of the movement, “The Declaration and Address of the Christian Association of Washington (PA).” __________ *This paper was presented at the meeting of the Stone- Campbell Dialogue in June 2004 at the Disciples Center, Indianapolis, Indiana. It was presented earlier to The Faith and Order Commission of the National Council of Churches of Christ in the USA, November 1999. 88 Lexington Theological Quarterly Prop. 1.
    [Show full text]
  • The Holy Spirit in the Churches of Christ
    Leaven Volume 8 Issue 3 Theology and Ministry Article 7 1-1-2000 The Holy Spirit in the Churches of Christ James W. Thompson [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Thompson, James W. (2000) "The Holy Spirit in the Churches of Christ," Leaven: Vol. 8 : Iss. 3 , Article 7. Available at: https://digitalcommons.pepperdine.edu/leaven/vol8/iss3/7 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Thompson: The Holy Spirit in the Churches of Christ Theology and Ministry 129 The Holy Spirit in the Churches of Christ BY JAMES W. THOMPSON Several years ago a student from a Pentecostal that is primarily associated with form and structure. church remained after class to follow up on our dis- Hence our canon-within-the-canon has consisted of cussion of the Holy Spirit, which had been a major those books that are known in Protestant scholar- topic of the evening's lecture from Romans 8. Dur- ship as "early Catholic." ing the conversation he expressed his amazement This focus on the early Catholic literature has had that the Churches of Christ, with their great empha- significant consequences for our understanding of sis on Acts, devote little attention to the Holy Spirit, the Holy Spirit, inasmuch as our own hermeneuti- particularly to the charismatic gifts.
    [Show full text]
  • Footnotes: What Is an Evangelical? W: Palmer+Hicks+Howell+Huffman
    Harding University Scholar Works at Harding Footnotes: Curated Resources for Ministers Harding School of Theology 2-26-2020 Footnotes: What is an Evangelical? w: Palmer+Hicks+Howell+Huffman Bob Turner Harding School of Theology Follow this and additional works at: https://scholarworks.harding.edu/hst-footnotes Recommended Citation Turner, B. (2020). Footnotes: What is an Evangelical? w: Palmer+Hicks+Howell+Huffman. Retrieved from https://scholarworks.harding.edu/hst-footnotes/36 This Newspaper is brought to you for free and open access by the Harding School of Theology at Scholar Works at Harding. It has been accepted for inclusion in Footnotes: Curated Resources for Ministers by an authorized administrator of Scholar Works at Harding. For more information, please contact [email protected]. February 26, 2020 Hey friends, You hear it all the time. Evangelical Megachurches, Evangelical publishers, The Evangelical vote, White, Evangelical males. It's everywhere. They're everywhere. You can't escape them: those Evangelicals. That not-terribly-specific religious group who gets all the press. I'm not sure I know who they are. I'm a bit unsure of what they believe. Most importantly...am I one of them? We'll find out in this issue. I have a roundtable with three great thinkers who know Evangelicalism from the Church of Christ side, in addition to a second roundtable with prominent Memphis Evangelical pastor, Cole Huffman. Also: Across the Spectrum All-Pro Dad A Few More Footnotes. Footnotes Roundtable: Are Churches of Christ Evangelical? John Mark Hicks teaches at Lipscomb University. His most recent book Searching for the Pattern was recently reviewed in Footnotes.
    [Show full text]
  • Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University
    Pepperdine University Pepperdine Digital Commons Churches of Christ Heritage Center Jerry Rushford Center 1-1-1998 Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University Follow this and additional works at: http://digitalcommons.pepperdine.edu/heritage_center Part of the Christianity Commons Recommended Citation Rushford, Jerry, "Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882" (1998). Churches of Christ Heritage Center. Item 5. http://digitalcommons.pepperdine.edu/heritage_center/5 This Book is brought to you for free and open access by the Jerry Rushford Center at Pepperdine Digital Commons. It has been accepted for inclusion in Churches of Christ Heritage Center by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected]. CHRISTIANS About the Author ON THE Jerry Rushford came to Malibu in April 1978 as the pulpit minister for the University OREGON TRAIL Church of Christ and as a professor of church history in Pepperdine’s Religion Division. In the fall of 1982, he assumed his current posi­ The Restoration Movement originated on tion as director of Church Relations for the American frontier in a period of religious Pepperdine University. He continues to teach half time at the University, focusing on church enthusiasm and ferment at the beginning of history and the ministry of preaching, as well the nineteenth century. The first leaders of the as required religion courses. movement deplored the numerous divisions in He received his education from Michigan the church and urged the unity of all Christian College, A.A.
    [Show full text]
  • Why the Churches of Christ Are Not a Denomination
    Why the Churches of Christ Are Not A Denomination By Donald A. Nash When just a lad in high school, I was in a class in which the teacher questioned all the students concerning their religious faith, whether they were Catholic or Protestant, and as to what denomination they belonged if Protestant. I had just heard a great gospel preacher discourse on the theme of this tract, so when she came to me, I said simply, "Christian," in reply to her question. "Yes, I know," she said, "but are you Protestant or Catholic?" "Neither," I replied. "But you have to be one or the other," she exclaimed, becoming very aggravated. After she could not move me on this declaration, she attempted to discover to what denomination I belonged, and again I insisted that I belonged to none and was simply a Christian. This position astounded her, and I believe she simply credited it to my ignorance from the subsequent grades I received. However, the incident was illuminative of the ignorance on the part of the majority of denominational people in regard to the position of the churches of Christ. The cause for this ignorance stems in the lack of understanding by the membership of the churches themselves who do not understand the undenominational position of the Christian church. To the end of educating those who profess to be Christians only, and to lead denominational people to the simple New Testament church, this tract is written. The historical position of the members of the Churches of Christ, or Christian churches, has been un- or non-denominational.
    [Show full text]
  • Tennessee State Library and Archives New Hope Church of Christ (Hardeman County, Tenn.) Record Book, 1893-1924
    State of Tennessee Department of State Tennessee State Library and Archives New Hope Church of Christ (Hardeman County, Tenn.) Record Book, 1893-1924 COLLECTION SUMMARY Creator: New Hope Church of Christ (Hardeman County, Tenn.) Inclusive Dates: 1893-1924 Scope & Content: One record book containing membership lists for the New Hope Church of Christ congregation in Middleton, Hardeman County, Tennessee. The lists compiled in 1893, 1897, and 1914 include the full membership alphabetically by last name. Additions to the church rolls in 1898, 1901, and 1924 are also listed. Some entries contain personal information about the congregants, such as deaths, married names, relocations, conversions to other denominations, and dismissals from membership. The book also holds notes about payments made in 1897, as well as a 1910 newspaper clipping reporting the number of baptisms at a recent church meeting. Besides the wealth of information about church membership, the record book also shows how a congregation changes over time. Physical Description/Extent: 1 reel microfilm; 16mm Accession/Record Group Number: Mf. 2046 Language: English Permanent Location: Mf. 2046 (available only on microfilm) 1 Repository: Tennessee State Library and Archives, 403 Seventh Avenue North, Nashville, Tennessee, 37243-0312 Administrative/Biographical History The New Hope Church of Christ was created in 1841 after a gospel preacher hosted a meeting in a log schoolhouse in the Middleton, Tennessee, area. Church membership continued to grow as camp meetings were held the next few years by “circuit preachers” traveling through the region. These meetings were part of the Second Great Awakening, a movement in the early to mid-1800s of Protestant revivals and the spread of evangelical denominations.
    [Show full text]
  • The Churches of Christ, 2006-2016
    VOL. 10 • NO.1 FALL 2018 • 90 - 113 A CASE STUDY OF GROWTH AND DECLINE: THE CHURCHES OF CHRIST, 2006-2016 Stanley E. Granberg Abstract The group known as the Churches of Christ is one of America’s largest religious bodies with over 1.5 million adherents and congregations in all fifty states. Like many U.S. Christian bodies, the Churches of Christ have entered a time of decline. This article is a case study of the Churches of Christ and describes the group’s growth and decline, with a specific focus on the years 2006 to 2016. The movement’s current state of health is assessed, and the impact of new church planting as the engine for movement growth is described. The article ends by addressing three hard challenges and three bold strategies that the Churches of Christ might employ to promote a new period of growth. INTRODUCTION Case studies have been at the heart and soul of the Church Growth Movement. The group known as the Churches of Christ is one of three religious streams arising from the 19th century American Stone-Campbell 90 movement.1 The Churches of Christ as a distinct movement was first recognized in the 1906 edition of Religious Bodies.2 By the end of the twentieth century, the Churches of Christ formed the sixteenth most populous Christian body in America.3 This movement’s size and influence in American Christianity make it an instructive case study in these early years of the twenty-first century.4 My purpose with this study is to describe the numeric status of the Churches of Christ along with a prescriptive analysis to provide solid information on which this body can consider options for its future.
    [Show full text]
  • How Denominational Growth and Change Reflects the Spread of Okie Culture in California
    Tenor of Our Times Volume 9 Article 13 Spring 4-8-2020 “A Poor Man’s Heaven”: How Denominational Growth and Change Reflects the Spread of Okie Culture in California Kaylee J. Rice Harding University, [email protected] Follow this and additional works at: https://scholarworks.harding.edu/tenor Part of the History Commons Recommended Citation Rice, Kaylee J. (Spring 2020) "“A Poor Man’s Heaven”: How Denominational Growth and Change Reflects the Spread of Okie Culture in California," Tenor of Our Times: Vol. 9, Article 13. Available at: https://scholarworks.harding.edu/tenor/vol9/iss1/13 This Article is brought to you for free and open access by the College of Arts & Humanities at Scholar Works at Harding. It has been accepted for inclusion in Tenor of Our Times by an authorized editor of Scholar Works at Harding. For more information, please contact [email protected]. Author Bio: Kaylee Rice is a senior History major from Liberty Township, Ohio. During her time at Harding she has been involved in the women's Cross Country and Track teams, as well as being involved in Phi Alpha Theta and HUmanity. After graduation, she will return to Ohio where she will work as a naturalist-interpreter for Great Parks of Hamilton County. She hopes to eventually attend graduate school in the Cincinnati area. 103 (Top) This photograph was taken by an unknown photographer and depicts farm machinery which was buried in a barnyard by dirt during a dust storm in Dallas, South Dakota in May 1936. (Bottom) Image courtesy of Arthur Rothstein.
    [Show full text]
  • AMERICAN BAPTISTS a Brief History
    AMERICAN BAPTISTS A Brief History ¨ The Origins and Development of Baptist Thought and Practice American Baptists, Southern Baptists and all the scores of other Baptist bodies in the U.S. and around the world grew out of a common tradition begun in the early 17th century. That tradition has emphasized the Lordship and atoning sacrifice of Jesus Christ, believers’ baptism, the competency of all believers to be in direct relationship with God and to interpret Scripture, the influence of the Holy Spirit on individual lives and ministries, and the need for autonomous congregations free from government interference or hierarchical polity. The origins of Baptist thought and practice can be seen in the late 16th century in English Congregationalism, which rejected the prevalent “parish” structure of church life (Church of England) where everyone in a given community was a member of a neighborhood parish and where children were baptized. The reaction against that structure was articulated in the concept of “the gathered church,” in which membership was voluntary and based on evidence of conversion, and where baptism (for the most part) was limited to believers. The earliest Baptist churches (1609-1612), although comprised of English- speaking congregants, flourished in Holland, where religious toleration was much greater than in England. Among their leaders were John Smyth, who led the first congregation of 36 men and women, and Thomas Helwys, who returned to England in 1612 to establish the first Baptist church in England. From the beginning Baptists exercised their freedom in choosing to embrace either a strict (predestinarian) Calvinism or Arminianism, which held free will as the fundamental determinant of salvation.
    [Show full text]
  • Ecclesiology in Churches of Christ
    Leaven Volume 8 Issue 3 Theology and Ministry Article 8 1-1-2000 Restoring God's House: Ecclesiology in Churches of Christ Gary Holloway [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Holloway, Gary (2000) "Restoring God's House: Ecclesiology in Churches of Christ," Leaven: Vol. 8 : Iss. 3 , Article 8. Available at: https://digitalcommons.pepperdine.edu/leaven/vol8/iss3/8 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Holloway: Restoring God's House: Ecclesiology in Churches of Christ Theology and Ministry 135 Restoring God's House: Ecclesiology in Churches of Christ BY GARY HOLLOWAY Theology in Churches of Christ can be best de- exactly what the express shape of the church was scribed, not as thin, but as spotty. We have overem- and should be. His son Alexander was not so reti- phasized some doctrines at the expense of others that cent. In "A Restoration of the Ancient Order of were as important, if not more important. The doc- Things," a series of thirty articles published in the trine of the church is one area where our theology Christian Baptist between 1825 and 1829, Alexander has been strong-so strong, in fact, that in the middle Campbell clearly laid out the original pattern of the decades of the twentieth century, it eclipsed all other church.
    [Show full text]
  • Can Churches of Christ Be Saved?
    An international newspaper Our mission: To inform, for Churches of Christ inspire and unite Vol. 75, No. 9 | September 2018 christianchronicle.org Can Churches of Christ be saved? IN SMALL-TOWN TEXAS, a dying IN URBAN OKLAHOMA, a growing church becomes the focus of a church makes an unlikely ministry to ‘revive us again.’ move after months of prayer. BY ERIK TRYGGESTAD | THE CHRISTIAN CHRONICLE BY BOBBY ROSS JR. | THE CHRISTIAN CHRONICLE KRESS, Texas TULSA, Okla. — In “Hoosiers,” one of h land of rest, for thee I sigh. Mitch Wilburn’s all-time favorite mov- When will the moment come, ies, a small-town high school basket- when I shall lay my armor by, ball team beats all odds to advance to and dwell in peace at home?” the Indiana state championship game. ‘OOn a hot, dry Sunday morning In the giant arena where the in this West Texas farming town, a Hickory Huskers will play for the small Church of Christ sings that title, coach Norman Dale checks the question, posed by hymn 482 in distances from the free-throw line to a well-worn, golden-hued copy of the goal (15 feet) and the floor to the “Songs of the Church.” basket (10 feet). It’s a question God hasn’t yet “I think you’ll find it’s the exact answered for Elmo Snelling, who just same measurements as our gym turned 104. So he waits patiently to back in Hickory,” Dale, played by “dwell in peace at home.” Patiently, Gene Hackman, assures his team. but not idly.
    [Show full text]