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Faye Pearson (1940-2019): Mission Leader, Continuing a Legacy.

She was a mission leader, serving as an area director for East Asia, supervising Southern Baptist mission work in six countries, which collectively hold one fifth of the world's population. She served on the staff of a local church, supervised Baptist Young Women's (BYW) work for the WMU in a state convention, and taught missions on the seminary level. This article demonstrates her missionary leadership.

Missions as an Opportunity of Service for Baptist Women

Throughout Southern Baptist history the mission field has been an avenue for Baptist women to live out their calling to ministry and to experience leadership opportunities that were often not possible while serving in their home country. Southern Baptist missions history is replete with examples of both single and married women who have succeeded in their tasks. From Ann Hasseltine Judson to the present day, Baptist missionary women have pioneered, suffered, served, and led in a multitude of roles. They have been evangelists, church planters, doctors, nurses, school administrators, teachers, seminary professors and just plain missionaries, often while supervising their own homes and raising children.

Many mission stations retell stories of women who were strong leaders and showed courage and fortitude in sharing the gospel. No Southern Baptist missionary, man or woman, has been more revered than Lottie Moon. She was primarily an evangelist but also was a respected mission leader, looked to for guidance by her colleagues and FMB leadership. Lottie Moon insisted on being included in discussions of mission strategy and policies when women were previously excluded. She also challenged Southern Baptists to provide adequate financing for missions support, resulting in the Lottie Moon Christmas Offering named for her. This offering has raised more than one billion dollars for Southern Baptist mission causes. (1)

In 1957 Southern Baptist missionary Josephine Scaggs was not allowed to bring a Nigerian Christian with her to a large Southern Baptist church when speaking on missions. A few weeks later she spoke at the Southern Baptist Convention meeting in St. Louis. "I didn't speak on the subject I was given," she said ruefully. "I pled with our Southern Baptists, 'Don't just give your millions to send your missionaries with the gospel to the black men in Africa with the message of the same Savior who died for them as died for us and then not be willing to worship with them the same Savior in your church in America'." At that time few Southern Baptist pastors had the courage to take the stand this woman missionary did. (2)

Missionary women such as Judson, Moon, and Scaggs have been leaders in making courageous stands for the gospel. In the second half of the twentieth century Faye Pearson continued the legacy of courageous leadership established by a host of missionary women.

Missionary Calling

Pearson was born in Laurel, Mississippi in 1940. After the death of her mother, Faye was reared by her maternal grandparents, Primitive Baptists who held strong anti-missionary beliefs. However, her brother took her to the local Southern Baptist church he attended, where at age ten she made a profession of faith and was baptized. There she was introduced to missions education through the Girls Auxiliary (GA) program at her church. When she was twelve, for her part on a GA program she read a story about a young Brazilian girl her age who had never heard about Jesus. Faye was greatly troubled by the fact that she had been able to hear the gospel of Jesus Christ but this young girl in another country had not. That night she was unable to sleep and lay awake crying, thinking of that girl and others like her who had no one to tell them of Jesus' love or the plan of salvation. About 2:00 a.m. she prayed to God that if he wanted to call her, she would go and tell that girl about Jesus. She was at last able to be at peace and go to sleep. The following Sunday she told the church that she felt God was calling her to be a missionary. The church supported her decision and promised to pray for and encourage her. (3)

Pearson attended Southwestern Baptist Theological Seminary in Fort Worth, Texas, a major center for training missionaries, after graduating from McNeese State University in Louisiana.

Taiwan Beginnings

After working as a minister of education for University Baptist Church in Fayetteville, Arkansas, and as director of Baptist Young Women for the state of Oklahoma, Pearson was appointed in 1968 as a student worker to Taiwan. Her job description listed her as an evangelist with university students. She arrived in Taiwan and immediately began Mandarin Chinese language study. Chinese students in Taiwan were very bright and hard-working, so to earn their respect and share the gospel, it would be necessary to learn the language well. Faye's ability to speak Mandarin would also be crucial for her later work as a seminary professor in Taiwan and China.

Pearson was joining a strong team of women who had helped open the work in Taiwan, including Bertha Smith, the first Southern Baptist missionary to go to Taiwan from China. She had served many years as an evangelist in China and had written a book describing her witness to the Shantung Revival (1930-1933); this book had a strong influence among the missionaries and nationals of that province. She arrived in October 1948 and by August 1949 had established the first Baptist church in Taiwan, Jen Ai Baptist Church of Taipei. This congregation began meeting in Smith's living room and now is one of the larger Baptist churches in Taiwan. She was also active in starting several other Baptist churches there. As other missionaries and nationals arrived from China, a seminary was established to train new pastors; Bertha taught Old Testament. (4)

Because of pressure from the Chinese government, missionaries--both single women and couples--were forced to leave in the late 1940s. In addition to Smith, these included Mary Sampson, Marie Connor, and Lois Glass. These "old China hands" knew the language and the people well. They were able to start work quickly among the refugees from China and later among the native Taiwanese. The early years were a time of rapid growth, thanks to their efforts. Most of the single women were given the title general evangelist in those days. There was no hesitation to do whatever ministry was required. Some would lead Bible studies in their homes and churches. Some taught in the seminary. One of the most fruitful ministries was student work on the college campuses. Some of these student centers developed into the strongest Baptist churches in Taiwan. This was the work for which Faye Pearson was appointed. She began her work alongside these seasoned women who had served in China, and she learned lessons about missionary methods and practice from them. She would continue their legacy after many of them retired. Pearson described the impact these older women had on her ministry: "The older student workers were very supportive and encouraged me to find my way. I learned much from these women. They appreciated the Chinese culture, they had strong relationships with the local pastors and leaders, and they had good cross-cultural communication skills. They were good role models." (5)

After attending language school, Pearson was assigned to Kaohsiung at the southern end of the island, one of the least evangelized areas in Taiwan. There was no national Baptist student ministry similar to the structure of the American Baptist Student Union. Missionary student evangelists were typically assigned to a church near a major university and operated a student center in that church. Traditionally the largest percentage of new believers in Taiwan came from that age group. If a young person did not become a believer while in college, he or she would return to the world of Chinese folk religion. Conversion following university years would be much more difficult. (6) One pastor came to Pearson and said that he appreciated her effort to evangelize students, but they needed to work in cooperation. She realized she did not have relationships with the local pastors. She recalls:
They didn't know me. I needed to slow down, let them get to know me and
develop a relationship with them. China was built on relationships.
They would open doors of ministry for me if we worked together, and
they would close doors that I could never open if I didn't have strong,
growing relationships with them. I told the Lord I would do it their
way. I drank gallons of tea and spent hours trying to understand their
local Mandarin dialects. The relationships grew with the pastors and
they opened doors for ministry, and we were co-workers. It took time,
but those old pastors loved me, prayed for me, and gave me many
opportunities for ministry inside their churches and outside in the
city. (7)

Most of Pearson's students had never read a Bible or heard the gospel before meeting her. It would take time to build relationships. Pearson's personality helped to build trust and respect with the students. She hoped the young men and women she worked with would become leaders in the churches and pastors in the years to come. Through her work in those early years, fifteen students were called into ministry, went to seminary, and became excellent pastors and leaders in the Baptist convention. Several others eventually went into ministry after careers in medicine, education, and business. (8) Student work marked the beginning of Pearson's impact on Baptist work in Taiwan and throughout Asia.

Seminary Professor: Equipping Leaders

In 1981 the president of the Taiwan Baptist Theological Seminary asked Pearson to move to Taipei to teach at the seminary. He wanted her to head the religious education program and incorporate training in student evangelism. Pearson was well known in Taiwan for innovative and successful student evangelism. The pastors also respected her because she cooperated with the churches in helping them develop student work and led her students to attend their churches. According to Pearson, "I learned early in my ministry that if a student was connected to a church after their salvation experience and before college graduation, approximately 90 percent of the time he/she would find and become active in a church after graduation." (9)

Pearson struggled with the decision to leave her ministry in Kaohsiung. There was only one seminary for Baptist pastors in Taiwan, and if a pastor was to be ordained, he was expected to attend seminary. Even though her first love was student evangelism, Pearson knew she would have an opportunity to influence almost all new pastors going into the churches if she taught at the seminary. Seminary teachers received great respect from the pastors. (10) Pearson agreed to move to the seminary under three conditions: A student ministry course would be added to the curriculum, men would be allowed to study religious education, and women would be allowed to take the church administration course. The seminary president agreed to all three proposals. Her philosophy for theological education was to have a biblically-based, Chinese culturally-sensitive church education program that was practical, creative, and evangelistic. She tried to make religious education attractive to all students by using activities they could transfer to their churches and helping the students recognize that when they graduated they had to make the gospel attractive to people both in the church and outside the church. She was developing leaders for the Taiwan church by teaching practical and applicable courses and by instilling confidence in her students. (11)

A New Challenge

In 1989 Pearson was shocked when Sam James, the area director for Asia, asked her to become associate area director for Taiwan, Macau, and Hong Kong. She would be the first woman to serve in this position with the FMB. At that time the area director lived at the mission headquarters in the U.S., and the associate director lived on the field. The job description was to serve as counselor, encourager, and pastor to the missionaries and their families and to make available training opportunities for the missionaries. In addition, she would help explain and implement mission strategy in each country. The associate served as a liason between the missionaries and the area director. (12)

Pearson recalled, "Sam James asked Keith Parks [FMB president] if he would approve my serving as the East Asia Associate Area Director and Keith's response was, 'Yes, but please do not use pastor in the announcement when it comes out in the United States.' He knew this would be a problem for some of the trustees." (13) Most of the missionaries involved in leading the mission strategies were men. Faye would have to use her best leadership skills to build working relationships with the strong personalities in each mission. Many had been in their respective countries for years, with long-developed strategies in place. She also would need to develop a relationship with the leaders of the national convention in each country. Pearson's humble, patient, yet confident personality served her well in carrying out these responsibilities.

In 1987 Keith Parks began implementation of a new strategy known by missionaries as the 70/30 plan. The goal was to have every mission field and the entire mission board organized with at least 70 percent of the missionaries involved directly in church planting by spending at least twenty hours each week in planting churches; the other 30 percent could be involved in support services, medical work, seminary education, and other ministries. This plan caused controversy because some missionaries considered themselves as contributing to church planting even when it was not included in their job title. (14)

The new plan especially presented a difficult situation for the wives of church planters and other missionaries, whose job description was usually "church and home." Even though many wives were personally very involved in evangelistic ministry, they would not be designated as church planters or other titles related to evangelism. This was traditionally done to free them to be able to spend the time they needed to rear their children and maintain a home. With this new designation as their job title, however, they were not considered part of the 70 percent. Missionaries were told that it might be necessary to resign or let people go in order to reach the 70/30 goal. Some wives with small children at home did not feel they could spend twenty hours a week in church planting. They feared they might be the cause of their husbands being sent home because they would not be able to spend the time in church planting necessary to help the mission reach its 70 percent goal. Some missionaries resigned and returned home because they either did not feel they could fulfill the requirement to be church planters or they felt their ministry was being downgraded in importance. (15)

As often happened with paradigm shifts at the mission board, adjustments were made to implement this policy. In some areas it would be impossible to reach the 70/30 goal. Under Faye Pearson's leadership, missionaries received training in church planting. Her experience as a missionary and knowledge that women had not always been recognized for their contributions to evangelism and church planting enabled her to help missionaries overcome many of their early fears and to heal some hard feelings by giving people time and understanding while finding their place in the new paradigm. Her relationship with national leaders also was instrumental in helping them to accept the new partnerships with the missions. (16)

Area Director for East Asia

When Sam James was elected as the new regional leader for Europe in 1992, Pearson performed the work of the area director for nine months while the East Asia Search Committee sought a new director. East Asia missionaries were asked to submit nominees for the position. Once again Faye was shocked when she learned that she was nominated more than any other person for the position. Two-thirds of the men who sent in nominations named her as their first choice. Therefore, it was not an issue with missionary men to have a woman area director. It was a major issue for many of the FMB trustees, however. The committee interviewed Faye three times and eventually selected her in 1993. She accepted the job because she believed it was God's plan for her life at the time. Going forward in her work, she did not think of herself as a boss but as a fellow missionary who was called at this specific time to be the servant of the mission family. (17) That "family" included approximately 600 missionaries serving a total population of more than 200 million in Japan, Korea, Taiwan, Hong Kong, and Macau. Later, China would be added to her area of responsibility, greatly increasing these numbers.

Pearson's long-term relationships with the leaders of the national conventions in Taiwan, Hong Kong, and Macau helped provide acceptance in her new role. She had to reach out with love and humility to the leaders in South Korea and Japan to build a relationship of mutual cooperation and respect. After speaking at the Japan Baptist Convention, one of the pastors told her, "I was sitting in the back. I couldn't see you, but I could feel your heart. We look forward to working with you." (18) Han Kee Man, a leading South Korean pastor, invited three missionaries, ten pastors, and Pearson to lunch. Pearson reported, "We ate, laughed, and talked...When we left, missionary J.G. Godwin said, 'Faye, you are accepted. Dr. Han gave you his blessings and will support you'." (19) The fears expressed by the FMB trustees that East Asia would never accept a woman area director were proven wrong.

Two years after her appointment as area director, the FMB trustees voted to return China to the East Asia office. This decision added China, Mongolia, and North Korea to Pearson's responsibility. Jou Lien Hwa, a well-known Taiwanese pastor and a friend of Faye's, took her to China and introduced her to Bishop K.H. Ting and Dr. Han Wen Zau, leaders of the registered church in China. She promised Bishop Ting that she would work directly with the China Christian Council (CCC) and the Three Self Patriotic Movement (TSPM) as the FMB worked with national conventions in other Asian countries. (20)

The FMB strategy in China was complex and confusing. The FMB wanted to work with minority groups and the unregistered church in addition to the registered church. Pearson developed a detailed strategy for China that involved building relationships and trust and presented it to the FMB trustees, but they wanted immediate results! (21) The FMB was pursuing a two-track approach to work in China: openly ministering as Christian workers in roles such as teachers and social workers while working underground (and not related to Pearson's responsibility) in various roles. As can be imagined, this two-track approach caused confusion, friction, and misunderstanding among the missionaries and with the national believers. (22)

Pearson dreamed of using East Asia career missionaries to work part time with short-term missionaries teaching English and other disciplines for the minority nationality universities throughout the country, and appointing career missionaries to work in social ministries such as hospitals, orphanages, and social centers. She hoped missionaries would attend CCC churches; build relationships with local pastors and church leaders; respond to various opportunities of ministry; provide literature for unregistered churches through the CCC structure; appoint a career missionary for the national seminary; and assign career missionaries, Journeymen, and other short-term workers to the other eighteen seminaries. The Billy Graham Association was already working through the CCC to support and encourage unregistered churches. Pearson felt that the FMB could do the same. The situation changed, however, and that was not to happen. (23)

New Directions

In 1997 the name of Southern Baptists' foreign mission work changed to the International Mission Board, and its president Jerry Rankin initiated another paradigm shift described as New Directions. This new strategy placed an emphasis on reaching unreached people groups (UPG). (24) For many years a stated goal of the FMB had been evangelism that results in the establishment of churches. Missionaries were now asked to embrace a new goal of Church Planting Movements (CPM) among every people group on earth. The goal of CPMs was defined as a rapid and exponential multiplication of indigenous churches within a people group or population segment. Missionaries were to serve on CPM teams led by a coordinator charged with implementing a strategy. (25) In this new strategy the world would be divided into affinity groups based on ethnicity instead of geographical regions. In many instances this would mean working separately from existing national Baptist conventions and churches. Little effort was made to explain the new strategy or to consult with established national Baptist entities.

Ironically, even though one concern by the trustees for allowing Pearson to lead work in East Asia was her gender, New Directions placed women in many leadership roles. This was especially true of the role of strategy coordinators, who would be leading a team in making strategy decisions that would fulfill its goal of establishing churches. The CPM teams in China would also be working with house churches and other groups being led by women. (It has been estimated that up to half of all house churches and TSPM churches have women in leadership roles.) (26) East Asia was divided among the various ethnic groups: Chinese, Korean, and Japanese. Even though she had spent twenty-five years ministering in the Chinese culture, Pearson was not chosen to lead the Chinese affinity group.


In 1997 Pearson was forced to make the most difficult decision of her missionary career: resign from missionary service. She believed strongly that working with national leadership was the best strategy in most cases. The missionary does his or her best work serving alongside national coworkers. She did not agree with asking missionaries to turn their back on established churches, institutions, and conventions where relationships had been built over many years. She felt the emphasis on church planting movements to the neglect of other ministries was a mistake. Medical work, student work, social work, and agricultural work were all avenues for reaching people and gathering them into churches. (27)

Pearson had been asked by the IMB to establish work with the CCC and TSPM churches, and she made a commitment to the CCC leaders that she would work openly with them. She felt that over time the relationships being built would be a bridge between the CCC and IMB that would enable IMB personnel to work with the people groups and the unregistered churches, as well as the seminaries and CCC churches. Pearson stated, "The IMB didn't understand that we needed to go to China as 'servants' in order to be His people in that land." One trustee told her, "Faye, your problem is that you are too Chinese to be effective." (28)

Pearson was offered another job with the IMB but, in speaking to the Japan Baptist Mission, she said: "I felt I could not take the position offered me. When it came to the end of the journey and I looked in the mirror, I wanted to know that I had lived true to my convictions." (29) In speaking of her decision to resign, Pearson reflected on her role as a woman in missionary leadership:
I mentioned earlier how difficult it was for me to leave the IMB. One
of the reasons was, I felt I represented women missionaries, not only
in East Asia but the entire female force. Through the years, missionary
women had been at the forefront of taking the gospel to the world. Yet,
we were not used effectively or given places of leadership because of
the cultural baggage of the SBC and misunderstanding of the Scriptures.
I felt if I resigned, people would say women couldn't handle the
pressure, didn't know how to work with male leadership, etc. I
struggled and cried in prayer before the Lord. He gave peace and
guidance. I am proud of my missionary sisters! They are among the best!
They will see the fruit of their labor around the throne! (30)

After her resignation Faye Pearson returned to Taiwan, sold her household goods, and said goodbye to the country she had called home for thirty years. She received an outpouring of both prayer and financial support from Chinese Christians and churches as she returned to her home in Laurel, Mississippi, to live with her brother.

Teaching in China

In January 1998, Han Wen Zau and Jou Lien Hwa came to Mississippi and asked Pearson to return to China to teach at the Nanjing seminary, the CCC's main seminary. The seminary did not have permission from the CCC to hire a foreign full-time teacher, but these leaders invited Faye to work at Amity Printing Company, which printed Bibles for China, until permission was given. Pearson arrived in Nanjing in October 1998 and lived and worked at Amity until September 1999 when she moved to the campus of the seminary. She still did not have permission to teach, but she was able to meet with students in her apartment and participate in evangelistic meetings. On Christmas Eve of 1999 the dean of the graduate school received a call from Beijing's Religious Affairs Office and the director said, "Here is your Christmas present. Pei Fei [Faye Pearson] has been approved to teach full time at the seminary." (31)

Pearson was the first foreigner invited to teach full time at a China seminary in fifty-four years. She stated, "I will never understand why me, but I'm so thankful for the privilege and give all praise to the Father." Her 300-plus students came from all over China. They were poor. Some were middle school graduates, most were high school graduates, and others were college graduates. The students came from both registered and unregistered churches. They attended and preached in the registered churches on Sunday morning and did the same in the unregistered churches in the evening. They were hard workers, kind, thoughtful, dedicated to the Lord, and they loved the church of China. Pearson reported that it was not unusual to look up after prayer at the beginning of class and see students crying. She was the first foreigner many of them had ever met. (32)

Pearson taught the students missions education, church administration, evangelism, systematic theology, and other courses offered in a typical Baptist seminary. She stated, "I spent hours with the students in the classroom and outside the classroom. I heard their stories, their dreams, their hopes, and their challenges." (33)

Return to Taiwan

Pearson planned to stay in China many years, but Dr. Tsai Rae Yi, president of the Taiwan Baptist Theological Seminary, visited Nanjing in December 2003 and discussed with Faye his vision of the Taiwan seminary being involved in cross-cultural missions. Even though the seminary had courses in missions education and survey of missions, there was a strong belief that since there were so many Chinese who did not believe in Jesus there was no need to do cross-cultural missions among non-Chinese. President Tsai said that the Holy Spirit had worked in their hearts, and they realized the Great Commission was to the Chinese church as well. (34)

Tsai begged Pearson to return to the Taiwan seminary and lead in developing a curriculum for the newly established missions department. Following prayer and tears, Pearson left Nanjing and returned to the Taiwan seminary. She invited Winston Crawley, a long-time Foreign Mission Board administrator, to go to Taiwan and help develop the missions curriculum. (35) Justice Anderson, a former missions professor at Southwestern Baptist Theological Seminary, also went to assist. Pearson succeeded in putting a strong missions curriculum in place. Her team was able to have mainland Chinese students go to Taiwan to study and to study online with the Taiwan seminary. By the time she left, graduates of the seminary were serving under Chinese and non-Chinese sending agencies in Nepal, Burma, the Middle East, Africa, Thailand, Indonesia, Germany, Korea, China, and India.

Many of Pearson's students had questions about how to understand God's call to mission service and what obstacles and challenges they would face. To help answer their questions, Faye wrote a book telling the stories of thirty missionaries, some coming from China to Taiwan and others appointed to Taiwan. (36) It was first published in Chinese in 2008, titled A Link and God's Chain. In 2009 it was published in English under the title of Taiwan Connections.


In 2009 Faye decided it was time to return to America again. The missions department at the seminary was firmly established. Her brother in Mississippi was having health problems and needed her attention. She had served faithfully.

In her retirement Pearson reflected on the role of women in the church in China. She reported:
Women play a major role in the church of China. Before 1949 there were
few ordained women in China. There were many Bible women who served the
church as evangelist and church planters. Ironically it was Mao Tse
Tung who increased the role of women in Chinese society. Today women
are strong leaders in the church, serving as pastors, seminary
professors, and in church administration at every level of the church.
Some have degrees and others have little education, but they are being
used in rural China. They are married and single women who pastor
registered and unregistered churches. (37)

Pearson further noted, "Recently, a friend said to me, 'God will not bless a church where there is a woman pastor.' I was shocked! One only has to look at China to see God also calls women to serve him!" (38)

With regard to the crucial question of religious freedom in China, Pearson was quoted during an interview for Time magazine in 2001, "There is more pressure on Christians than the government would want to admit, but there is far, far less than many Western churches want people to believe. Somewhere in between is the truth." (39)

The life of Faye Pearson demonstrates that her compassion, interpersonal skills, and integrity won the support of many fellow Baptists and Chinese co-workers and enabled her to be a successful missionary in a culture dominated by male missionaries. As Pearson was leaving Taiwan for the last time, she shared her thoughts: "God took a little girl from rural Mississippi and led her across the world to live out His Love. I was the least of His servants, the least gifted, qualified, among the IMB missionaries. I stand amazed that He [chose me]. I praise Him!! All glory and honor are HIS and HIS alone!!" (40)

* After a long battle with cancer, Faye Pearson departed this life on February 20, 2019. She was surrounded by Chinese friends and missionary colleagues. She left a missionary legacy that honored her Savior and those missionary women who inspired her to be a pioneer in missionary leadership roles.


(1) "Lottie Moon a woman of her times and for all time," Word and Way, Dec. 1, 1994, 5.

(2) "Surprise Meeting Reveals Baptists' Attitude Change," Baptist Press, Aug. 25, 1981.

(3) Faye Pearson, interview by author, Feb. 14-15, 2018.

(4) Linda Phillips, Reflections of the Glory of God: Biographical Sketches of Taiwan Baptist Co-workers, ed. Wong Wai Keung (Taipei: Publication Institution/Taiwan Baptist Theological Seminary, June 2002), 5-9.

(5) Faye Pearson, correspondence with author, Mar. 30, 2018.

(6) Author's observation from his experience as a student evangelist in Taiwan.

(7) Pearson, correspondence, Mar. 30, 2018.

(8) Ibid.

(9) Ibid.

(10) Pearson, interview.

(11) Pearson, correspondence, Mar. 30, 2018.

(12) Ibid.

(13) Ibid.

(14) Keith Parks, "Report to the Board," Baptist Press, Dec. 10, 1986. This was the first time Parks' proposal was presented to the board and missionaries. Implementation occurred gradually over the next few years.

(15) These statements are based on the author's observations and conversations with other missionaries at the time of implementation of the new strategy.

(16) Pearson, interview.

(17) Pearson, correspondence, Mar. 30, 2018.

(18) Ibid.

(19) Ibid.

(20) Ibid.

(21) Ibid.

(22) Matthew Forney, "Positioning Missionaries," Time Magazine, Feb. 19, 2001, 18.

(23) Pearson, correspondence, Mar. 30, 2018.

(24) Louis Moore, "IMB trustees affirm New Directions," Baptist Press, July 18, 2000.

(25) "Something New Under the Sun--New Directions at the IMB," Office of Overseas Operations, IMB, January 1999, 13.

(26) Pearson, interview.

(27) Pearson, correspondence, Mar. 30, 2018.

(28) Ibid.

(29) Britt Towery, "Southern Baptists Losing Credibility in China,"

(30) Faye Pearson, correspondence with author, Apr. 5, 2018

(31) Pearson, correspondence, Mar. 30, 2018.

(32) Ibid.

(33) Ibid.

(34) Faye Pearson, correspondence with author, Mar. 31, 2018.

(35) Ibid.

(36) Faye Pearson, Taiwan Connections: Fond Memories (Xulon Press, 2009), xi-xiii.

(37) Faye Pearson, correspondence with author, Mar. 31, 2018.

(38) Ibid.

(39) Forney, "Positioning Missionaries."

(40) Pearson, correspondence, Mar. 31, 2018.

Ron West is an emeritus Southern Baptist missionary, living in Little Rock, Arkansas.
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Author:West, Ron
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Date:Mar 22, 2019
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