“What exactly does ‘salvation’ mean?” – Salvation Pt. 2

Before venturing into the Scriptures with the ins and outs of salvation, it would be helpful to get a basic understanding of both the Hebrew and Greek definitions. Having a good handle on the word and theme will position us to move more efficiently through the primary sources we will encounter. 

The earliest instance of “salvation” in the Hebrew writings is found in Genesis 32:11 with Jacob praying that God would “save” him from the hand of his brother Esau. This common understanding of salvation from calamity from a fellow human is common. However it is in Exodus 14:30 we see a divine component of being introduced where it is God doing the saving. These citations and many others like them explain “salvation” or the act of getting saved in the context of being redeemed or recused from situations taking place around them. The various Hebrew cognates for salvation include 

nāṣal (“deliver”), pālaṭ (“bring to safety”), pādāh (var. pādaʿ, “redeem”) and mālaṭ (“deliver”). Two major salvific terms are gāʾal (“redeem,” “buy back,” “restore,” “vindicate,” or “deliver”) and yāšaʿ (“save,” “help in time of distress,” “rescue,” “deliver,” or “set free”).”[1]

In the New Testament the term “salvation” or the verb “to be saved” does not span as large a range of meaning as we find in the Old Testament. In the NT the core word used to describe salvation is sozo. The Anchor Biblie Dictionary explains 

that within the NT verb sǭzō (“save,” “keep from harm,” “rescue,” “heal,” or “liberate”) 106 times, and its compound diasozō 9 times. The corresponding nouns sōtēria (“salvation”), sōtēr (“savior”) and sōtērion(“salvation”) turn up 45, 24, and 4 times respectively. We find the very ruomai (“rescue”) 15 times in the NT, which also uses many other terms (“freedom,” “justification,” “life,” “reconciliation,” “redemption,” “resurrection,” and “rule of God”) to express salvation.” [2]

The earliest usage of any of these in the NT is found in Matthew 1:21 when the angel of the Lord appears to Joseph speaking about Mary saying, “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” Like the OT the action of being saved can apply to both interpersonal human dynamics as well as divine. I.H. Marshall communicates well the role salvation often plays in the NT: (1) To rescue from danger and restore to a former state of safety and well-being; (2) To cause someone to become well again after becoming sick; or (3) To cause someone to experience divine salvation –“to save.”[3]

Taking both of these understandings above we can confidently gather an idea of what salvation entails before we look at how it functions so as to arrive at a more nuanced and well-rounded understanding for today’s dialog in the church of the 21st century. In looking at both Testaments and their respective meaning of “salvation,” we can say with confidence that it is the verb or noun (depending on the context) in which an individual or group enacts to bring deliverance, restoration, and/or redemption for another individual or group. When the agent of the action is divine, salvation takes on an entirely new dimension. However, asking the right questions just might help us arrive at a place of solid footing. Questions like those author Adrian Plass asks, albeit humorously, in his book Bacon Sandwiches and Salvation. Questions which I myself was asked in 2004. 

But what is it all about? What does it mean to be saved? Saved from what? Saved for what? Should the whole business of salvation have a significant impact on my present as well as on my future? Speaking of the future, what can we expect from an eternity spent in heaven? How can we possibly make sense of heaven when our feet remain so solidly on Earth? Where is the interface, The meeting point between the flesh and the spirit?? And when all the strange religious terms and voices and patterns and mantras and man-made conventions have faded away, what will be left?[4]

Having observed a birds eye view of the various nuances of what salvation means in different contexts in both Hebrew and Greek, we are now able to explore these kinds of questions to extract the clearest understanding of the divine salvation of God.[5]

Salvation in the Old Testament 

Salvation evokes images of being set free as well as profound redemption emerging from the human experience. It points to the fact that there is a deep inherent need of being redeemed, rescued, and restored. For the Hebrew people these themes wove a beautiful tapestry of salvific language when describing and speaking to and about God. The origin for this is found in Genesis 1:27 where it reads, “So God created humankind in his image, in the image of God he created them.” It may surprise some that this is the origin for salvation but it cannot be denied. The reason this text within the creation narrative is because it points toward the very foundation of salvation: relationship and identity. 

The children of God[6] were created in solidarity with the rest of the created order but He then gave them dominion over all as they were created in the very image of Himself. Man and woman as the divine image bearers is a crucial aspect of their covenant relationship with Yahweh. Joel B. Green communicates that humanity is created uniquely in relationship to God and finds itself as a result of creation in covenant with God. He adds, “Humanity is given the divine mandate to reflect God’s own covenant love in relation with God, within the covenant community of all humanity, and with all that God has created.”[7] As can be seen, covenant language encapsulates the creation story and Man’s relationship to his Creator. But what happens when this divine relationship is harmed or marred by an entity such as Sin? Something needs to happen. Someone needs to act. For the image bearers are now in need of saving in both an earthly manner as well as spiritual. What was pure in its creation has now been opened to destruction and danger. 

Salvation is focused on Yahweh rescuing a people for Himself and his purposes; doing whatever it takes to restore what has been tarnished by the rebellious actions of Adam and Eve.  If this is not kept in tandem with his children as image bearers, the covenantal aspect of God and Israel can be lost. The prescription for encountering his salvation is deeply connected to the covenant made with Israel—through whom we can see the salvific heart of God on display across many pages of the OT. Without the covenant there is no unrelenting bond prompting the saving actions of God. Similar to a partner longing to be loved, adored, and rescued if need be; without a marriage covenant, that one could experience the anguish of being ignored or walked out on. Ideally, a marriage covenant would reinforce every salvific action from one spouse to another. 

Throughout the Pentateuch (especially the Abrahamic and Patriarchal narratives) it is apparent that the groups of people who receive redemptive blessings from the God of Israel do so because of a deep loving relationship—thought at times not reciprocated. The blessings given all vary in context and yet point to one cohesive theme: that Yahweh is the only One they can trust to guide and save them. This is apparent throughout the story of Joseph in Genesis 37-50 whether it is with Joseph himself or even his father Jacob and other siblings. God is seen bringing earthly salvation by taking care of their physical needs. Before Joseph we see within the Great Flood in Genesis 6:5-9:19 a clear example of God’s desire to save his people following the opposite. Outside of these two in Genesis the most significant salvific act of God for a group of people is none other than Israel itself when they suffered under the tyranny of Pharoah in Egypt in Exodus 1-15. In all three examples above, the groups represented comprise the people Israel, who have been called out to be God’s children.[8] Their stories illustrate that their salvation is stemming from their God Whom they know because of covenant love and allegiance.

Moving outside of the Pentateuch a continued thread on salvation runs through the rest of the OT with variations depending on the genre and era. Throughout 1 Samuel, Judges, Nehemiah, Ruth, and especially the Psalms, salvation coming from Yahweh for the people Israel is a dominant theme that cannot be ignored.  The prophets, more so than any other section of the OT, carry on the theme of salvation attempting to draw Israel back to a place of alignment with the Law. J.C. Moeller, in discussing the priority of salvation coming from the various prophetic oracles writes 

The theme of salvation, expressed in rich and varied language and communicated by the prophet with the oracle, occupies a prominent place in the prophetic books. Only God can save, and he will do so how, when, for whom, and for whatever reason he pleases.[9]

This tone throughout the prophetic books continues to challenge Israel’s faithlessness as well as another angle of salvation which we will explore shortly. But again and again the prophetic writers seek to remind rebellious Israel from where their salvation comes from. Isaiah the prophet in 43:25 of his own book reminds everyone that it is God alone who blots out their transgressions and remembers sin no more. Shortly before in 25:7-8 we can see God’s salvific actions taking center stage. “The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth.” Apart from Isaiah there is Zechariah who declares that on a certain day “a fountain will be opened to the house of David and the inhabitants of Jerusalem, to clean them from sin and impurity.” (Zechariah 13:1) 

Any individual with a good concordance or bible software could continue for quite some time down this path looking at the vast number of examples of prophets and OT writers longing for God to intervene and bring his redeeming self into their time and space assuming that Israel is seeking to live up to its end of the covenant. As J.C. Hartley observes, “The saving deed then is determinative for the nature of each generation’s relationship with Yahweh and its proclamation inspires the faith to establish to maintain the relationship.”[10] According to much of the OT’s rationale, if there was no covenant faithfulness; there was no salvation to be sought. Each generation needed to reaffirm its faithfulness to Yahweh. A primary way of achieving this was through Torah observance. 

Torah and Salvation

Throughout the OT narrative leading into 2nd Temple Judaism salvation was intended to be a continual enjoyment. It was not meant to be an event they cry out for when disastrous situations arose but rather a perpetual relationship of salvation—if you will. To live in the saving presence of God required covenant faithfulness as the prophets challenged Israel and Judah to. The Torah was meant to be the guide or tutor to enable them to deal with any and all challenges that would arise seeking to compromise Israel’s covenant loyalty resulting in the loss of the blessings for which they were originally created.[11]

The Torah and covenant go hand in hand. The Torah was not a weapon or check list for salvation; it was the life-giving record of God’s covenant with them. Israel was to be his own and they were to remain his through the adoration and obedience of Torah. When this happened, there was firm conviction that many blessings (or curses when disobeyed) would be conferred upon Israel as seen in Deuteronomy 28. This journey between obedience and disobedience regarding the Torah was a tension that, as Chris Wright explains, “included what God had done on the one hand (he had chosen, called and redeemed them), and what Israel was to do in response (to love and worship Yahweh alone, and to obey him fully).”[12] God expected his Law to take center stage setting up a continual salvific presence for Israel. The result being that Yahweh would be known as the God of Israel for all the world to see and be drawn to. This was the covenant relationship the entire OT is built upon which is explained and expanded upon in the Law and later writings as well. 

A core distinguishing factor of Torah that is important to remember is that even though this collection of writings affirms what is said above; it also clarifies and communicates the will of Yahweh for the people on a practical and governance level. And so within it we find numerous types of laws, commands, decrees, and other words used to denote the commands of Yahweh for his children. The intention was to protect them and bring them into a place of existence marked by unity and shalom. The presence of these types of laws for governance does not negate the ultimate and chief aim of the Torah which was to enable Israel to live as Yahweh’s people. Or as Exodus 19:6 puts it, “a kingdom of priests and a holy nation.” This kind of state of being for Israel was achieved when like David, they treasured and savored each word and syllable of the Torah itself. as seen throughout Psalm 119. 

In Summary

In summary, the Israelites experienced salvation primarily through the present and the central focus of realizing and living this salvation was through obedience through Torah and what it commands. If adherence to Torah was maintained and participated in; they could expect the saving actions of Yahweh to be present. When it was not, the prophets sought to bring the children of God back to obedience to the Law.

In taking a step back from the common elements of salvation and Torah as explained above we can see other core ideas associated with OT salvation.. Among the many are the prospect of a messianic leader or “servant of the Lord” (Isaiah 42); the restoration of a Davidic monarchy (Isaiah 16:5); the presence of a second or renewed “exodus” back into the land (Ezekiel 37:12); and the knowledge of God reaching the nations outside of Israel (Isaiah 51:4). These ideas and more surrounding national salvation by God was focused on the present side of death.[13] 

However, within the prophetic books there is a new understanding of salvation beginning to subtlety emerge focusing on the hopes for salvation involving a possible afterlife. Isaiah 26:19 is a text often viewed as speaking of salvation in the life to come by the statement, “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy!” Similar aspects of salvation can also be observed in Isaiah 53:8-10, Ezekiel 37:1-14; and Daniel 12:2 which will be highlighted in the following section on salvation in 2nd Temple Judaism. David as well as Isaiah and some of the prophets dips his toes into “afterlife” salvation from the depths of Sheol. These are found in Psalm 30:3; 86:13; and 116:3-8. 

If Torah is followed and the children of God continue down a path of loyalty and faithfulness to their covenant with Yahweh, they can expect salvation in their time and space as well as in the life to come. The all of this leads to a reality for Israel where the nations will see that Yahweh is the one true God chiefly because of the continued salvation he is bringing to them as well as promising into the future. M. J. Harris writes, “At that time all the nations will stream into Zion, ‘the city of the Lord’ (Is. 2:2–3; 60:3, 14). In the last days ‘everyone who calls on the name of the Lord will be saved, for on Mount Zion and in Jerusalem there will be deliverance’ (Joel 2:32).”[14] The salvation which is to be observed from Israel for the nations serves as the beginning steps towards a NT understanding of salvation where the Gentiles are involved and the Gospel of Jesus is on display. Understanding how we get to that place requires us to travel through the era leading up to the time of Jesus. More on this in “Salvation Pt. 3.”


[1] David Noel Freedman, The Anchor Bible Dictionary, vol. 5, Anchor Bible Reference Library (New York London Toronto [etc.]: Doubleday, 1992), 907-908.

[2] Freedman, 5:910.

[3] Joel B. Green, Scot McKnight, and I. Howard Marshall, eds., Dictionary of Jesus and the Gospels (Downers Grove, Ill: InterVarsity Press, 1992), 720.

[4] Adrian Plass, Bacon Sandwiches and Salvation: An A-Z of the Christian Life (London: Authentic Media, 2007), 163–64.

[5] While it is of course acknowledged that salvation can refer to many things within the biblical text, the scope of this chapter will highlight how Israel and the early church understood salvation from a sin and present danger issue. 

[6] Throughout this paper the name of God will vary from context to context interchanging between “Yahweh”, “God”, and “Father.” 

[7] Green, Salvation, 19.

[8] Freedman, The Anchor Bible Dictionary, 5:908.

[9] Mark J. Boda and J. G. McConville, eds., Dictionary of the Old Testament: Prophets (Downers Grove, Ill: IVP Academic, 2012), 700.

[10] Terence E. Fretheim, God and World in the Old Testament: A Relational Theology of Creation (Nashville: Abingdon Press, 2005), 416.

[11] T. Desmond Alexander and David W. Baker, eds., Dictionary of the Old Testament: Pentateuch (Downers Grove, Ill: InterVarsity Press, 2003), 856–57.

[12] Christopher J. H Wright, Salvation Belongs to Our God: Celebrating the Bible’s Central Story (Nottingham: Inter-Varsity, 2008), 58.

[13] Michael D. Morrison, “Salvation,” The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016)

[14] M. J. Harris, “Salvation,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 764.

Missio Dei: Latin for “Mission of God”

I have always been enamored with the Apostle Paul in the Bible. He was relentless in seeking to fulfill his purpose and the mission God gave him. Whether we realize it or not the same is to be said about ourselves. This too is to be our legacy. As followers of Jesus (or even humans created by God in general) we were created to be consumed with the Missio Dei for all people. But what exactly is the mission? Jesus said in Matthew 28:18-20,

“All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit; teaching them to obey everything I have commanded you. And surely, I am with you always, to the very end of the age.”

The Missio Dei focuses on making disciples. The process of growth in following Jesus is called discipleship. It involves, as Dallas Willard so wonderfully put, “the journey of becoming who Jesus would be if he were you.”

Plain and simple. This was Paul’s passion, the 12 disciple’s obsession, and church’s mission. Making disciples involves sharing our faith with others and helping them to pursue the same life-giving path if they choose to follow. It entails loving people and showing them in word and deed the goodness of God within us. It involves gathering as groups and encouraging one another; pressing into God together in groups called “church.” This is how those early Christians as well as the Apostle Paul impacted entire populations with the love and message of God under severe persecution and impoverishment. Through house churches filled with disciples radiating the joy and message of Jesus.  

If you are a follower of Jesus (a Christian); this is your work and calling. We would be in error to think that our calling is our job. It isn’t. That is your vocation. Your calling as a Christian is to glorify your Creator and to allow your life to emulate His within you. The best way we can do that is by radiating the love and message of the Gospel to others around us. But where do we begin? Thankfully Jesus helps us answer this with an analogy from Mark 4 in the Bible:

“This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how.All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”

Where do we begin living out the Missio Dei? According to Jesus the answer is found is the “empty fields.” All of us have “empty fields” around us. We are surrounded by people and situations desperate for the redeeming message of Jesus Christ. Will you be the one God uses today to reach them? Will you be the one who steps out in faith into the empty field around you fulfilling the Missio Dei? Transformation of entire regions for the Kingdom of God begins with just one person. 

So I encourage you to keep your eyes open for those empty fields around you. Find that “one” around you. As you step out to fulfill the mission God in making disciples and obeying Jesus, trust that God will not leave you high and dry. Believe deeply what Jesus taught His disciples for your own life. He said,  

“When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.”

Be wise, be bold, and above all, be relentless. For the Missio Dei is the greatest purpose one could ever live for. May it be said about us that we too were obsessed with finding those empty fields and planting the seeds of the Kingdom. 

Blessings+

Learning from Persecuted Christians: My Time in the Middle East

These are the tents where many displaced Muslim women and children are forced to live because of war throughout Iraq and Syria. I saw first hand the many families who have been denied entry into the U.S.A. for safe haven and refuge. The majority of these families were made up of vulnerable women and children who lacked food, water, and adequate health care.

This past summer I had the honor of traveling in the Middle East in areas and locations I am not permitted to share publically. I worked with, taught, and trained Christian leaders who came from many war torn areas due to fighting of ISIL/ISIS and other rebel groups. There, near the border we learned together, trained together, and prayed together. It was an experience I will never forget.

Below is an excerpt I wrote for Ananias House. This is a ministry that exists to help and minister to the persecuted church in the Middle East. The reason for the name of their ministry is stated below which was taken from their website:

Ananias House seeks to preserve the New Testament heritage in the Middle East and North Africa. Just as Paul was sent from Damascus into the world, the people of Ananias House rise above war and persecution to grow the body of Christ in their region.

While I would love to share pictures and faces, I am unable to do so because of the danger it would cause those I was able to train and minister to.

The account of my trip from…Ananias House Ministries.

Learning from Those Serving in Syria

As a young Christian, I read many books, articles, and blogs about Christian martyrs. Their passion and dedication left me speechless and motivated. Their struggle and dedication were hard for me to identify with because I didn’t walk where they walked or live where they lived. Nonetheless, these books and articles bridged a gap in my understanding of their faith and dedication.

Little did I know that 15 years later I would have the honor and joy of serving and walking beside persecuted Christians. This opportunity came for me in the summer of 2017. I took part in Ananias House training sessions about learning to read the Scriptures, as well as teaching an independent course on Colossians.

Along with this opportunity, I witnessed the work of a brave couple ministering on the frontlines near the Syrian border. Their work was dedicated to reaching MBB’s (Muslim Background Believers). What follows is a snapshot of my time working with Christian brothers and sisters whose passion for Jesus and multiplying the church are unmatched.

When I first met with those who came for the training, I was struck with their disposition toward what they were living through each day. Nothing in them glorified their ordeal, and they made no spectacle about their faith and passion for Jesus. They were simple people. They loved Jesus, loved people, loved their enemies, and wanted to spread the fame of Jesus. I came to the realization that I elevated them much higher than they would elevate themselves.

One of our training areas where we explored the book of Colossians together and how its truth can equip us as leaders, church planters, and evangelists in war torn regions.

Along with their humility was their pure joy. These were men and women who were facing difficulty and trial each day as they lived and ministered throughout Syria. They were facing extreme danger and struggle, but you would never know it. These men and women were filled with a joy I had never seen or experienced.

I spoke with one man whose car he was driving was hit with, as he put it, “a rain shower of bullets.” Miraculously not one bullet touched him, and the terrorists continued on. After telling me this story I was speechless, but him? He began to laugh! With a smile from ear to ear he said, “Those terrorists make it hard to love them sometimes, but I do. I love them.” This man had joy that he was spared, as well as love in his heart for those who tried to kill him.

I quickly realized that my time with these beautiful individuals was less about the teaching and training, and more about the mutual love and encouragement we would share in our time together. After each training session, we would usually have tea and food, and not once did I see a frown. Not once did I hear fear, negativity, or worry. I heard constant encouragement and thanksgiving to Christ for what He is doing in their land. In many of these conversations I was the one being encouraged! I had expectations of working with people who were sad, downtrodden, and in desperate need of encouragement. And while some of that may be true, their joy, love, and humility far exceeded anything I have ever seen or been around.

One of the older ladies (who had more energy than my 32-year-old self) shared her story with me. With a large smile she explained the work she is doing in her village, a place that terrorists were trying to take over. She stood up to the attackers and refused to leave. Many others left for fear of their lives. Many pastors and trained leaders left, but again, she did not. She explained to me how she preaches each Sunday, leads the village’s children’s ministry, and organizes songs and worship music. She does all of this ministry, and prays daily for the raising up of more leaders.

I said, How are you able to keep up with all of this?” With a penetrating, serious look she said to me, as though I were a fool, “Because Jesus gives me strength, of course!” I smiled and said, “Of course He does.”

Everything Ananias House put together for these leaders, from printed materials, to travel arrangements, to lodging, was flawless. They were above excellent in their work and are playing a role in the Middle East that is touching more people than I could ever imagine. They are an active presence in bringing the Gospel of hope, love, and peace to this desperate region.

Following our time of training, I transitioned to meet with a beautiful couple who are doing work with MBB’s. They minister in many refugee camps and do the pure work of ministry as seen in the New Testament. Like the analogy of a farmer in Mark 4:26-29, they engage new fields, work hard in planting the seeds of the Gospel, nurture new growth through discipleship, and put the sickle to the harvest and plant churches within the camps. Their heart is like Paul’s in Romans 15:23: to serve until there is no place left to minister.

They do not seek recognition, nor do they seek to spread a church brand, or become popular. They are nameless people who exude humility and courage. They love and serve Syrian refugees with no strings attached. I did not do any work with them per se other than meet with them, learn from them, and encourage them. Little did they know that their ministry to me in my short time with them was more than anything I could ever hope to return.

In fact, that was the theme of my time with these persecuted Syrian believers. I went with the expectation of giving and serving until I had nothing left. I quickly realized that by talking with them and hearing their stories, I was learning more than I ever could have hoped to impart. I am forever in debt to each of these precious Christ followers for the love, joy, and courage they displayed to me.

I encourage all who read this to pray for Ananias House and the work they are doing. Pray about serving, partnering, and supporting them financially. They are truly pioneers on the frontlines doing the work of the Gospel.

An aerial shot of the “concrete jungle” where many Christians fly into. From this centralized location many depart into different regions of the Middle East for ministry purposes.

In summary, here are 5 key points I learned and experienced while with my Syrian brothers and sisters.

1 – The Gospel is simple. Living the Gospel is costly.

These individuals have counted the cost and their courageous example beckons all Christians to rethink what it means to be a disciple of Jesus.

2 – Jesus is at work in powerful ways through the simple obedience of His people.

The same power of God that we read about in the Scriptures is at work in the neighborhoods, villages, and camps throughout Syria and neighboring countries.

3 – Christian work should be intentional and urgent.

These followers of Jesus display a radical passion to extend the fame and glory of Christ through evangelism, discipleship, and church planting. 

4 – Evangelism and Church Planting will win the lost for Christ.

These Believers understand that large churches, slick sermons, and charisma will not change their nation, nor turn the hearts of their enemies. It requires what Jesus originally sent us to do: go, share the gospel, and make disciples.

5 – Although the West tries to present Islam as a peaceful religion, this is not always the reality. We must meet the violence with love and pray for the salvation of Muslims.

While learning from those on the frontlines, I was made vividly aware of the evil and ideological hatefulness they face. We must pray for the triumph of the Church and that Muslims would come to know the saving hope and grace of Jesus Christ.

May the Lord continue to strengthen and multiply the churches in Syria to the praise of His glory.

A pastor from Ohio

 

I encourage you to please do three things:

  1. Pray for the persecuted church around the world. Pray for many of the beautiful Muslim and non-believing Arabs in this region who are caught up in the pain and torture of war. Pray for the soldiers of ISIL/ISIS as well as other rebel groups. That peace would come and their passion for violence, death, and an Islamic caliphate would cease.
  2. Visit Ananias House and prayerfully consider partnering with their efforts. I witnessed first hand where 100% of their resources are going. Visit their website here and their Facebook page here.
  3. Lastly, please share this post as this will help spread the courage and passion they so bravely display for Jesus Christ. Their stories are more than worthy to be shared and heard.

Blessings in Christ,

Noah D. Schumacher