Until eight years ago, the house at 479 Lake Street in Aurora, Illinois, was simply a home to one family or another. It has three fireplaces, four stories, and 18 rooms. It was built 99 years ago, when most families could field a baseball team.

So in 1985, when pastor Steve Kennedy and his wife, Sue, assumed ownership of the home, it was not merely to house them and their four-year-old daughter. The Kennedys had worked with young women in trouble with drugs, family, and the law. They were increasingly disturbed by abortion, and they knew that the large institutions that previously supported 100 and more unwed mothers were closing their doors.

In the Easter season of 1985, the Kennedys christened the house Resurrection Life and opened its doors to young, unwed mothers who have nowhere else to go.

Since then, a few dozen young women have come and gone. According to Sue Kennedy, they have all been impressed by a sense of tranquillity—a sense coming from the house itself. “They say it is filled with peace,” Sue reports. Stan and Naomi Jones, former owners of the property, agree.

The Joneses bought the house eight years ago and operated it as the Everlasting Arms, a retreat center. “Stan and I were Pentecostal, and there had been some controversy about our retreat center among the religious community,” Naomi said. “The first group to use the house was a Presbyterian church staff. They had their suspicions. But when they were ready to leave, they said, ‘We felt peace here.’ ”

Hearing these testimonies of serenity in stone and glass, one wonders: What is this peace?

Sue’s Office

The room is airy and filled with light, since two walls of the room are paned windows. Stuffed grocery sacks and boxes line one wall. Some hold toys or infant car seats, but brightly colored baby clothes brim from most. “I have to distribute these,” says Sue. “The girls usually do quite well together. But after a girl has a baby she’s protective—ready to fight for her child.” The donated clothes are much needed, since most of the young women passing through Resurrection Life are disowned by their parents. “You’d be amazed how many parents say, ‘Get an abortion or get out,’ ” Sue says.

Sue knows the dilemma personally. She was unwed and pregnant in the early 1970s. She got an abortion.

Not long after that, Sue “received Jesus—but I didn’t know what I had.” She has learned since then. Running a household of 10 to 20 girls, many in emotional and spiritual confusion, requires more than a little personal knowledge of Jesus. Sue, who is adept at summarizing theological issues in a line, says, “I thought it wasn’t right to talk about abortion without doing something. Faith is a two-letter word: DO.”

Steve’s Office

The light shifts from evening’s weak whiteness, fading in a large corner window, to the warm orange of the popping and cracking fireplace. It is a long and narrow room, secluded like a cave off the living room—the kind of house-space that invites sleep, day or night. But Steve Kennedy is wide awake behind his desk.

He remembers a sleepless night two years ago, when he switched on the television and watched a documentary about abortion. His wife was trying to persuade him that they should open a home for unwed mothers. But Steve had already lived several years on the shoestring of faith. And he had a family to support. The steady salary, insurance, and other benefits of the pastorate were reassuring.

So the documentary left him in tumultuous prayer. “I realized God was going to do something about abortion,” Steve says. “Then I realized he was going to use me to do something about it.” He fought that conclusion, but a piece of his wife’s no-nonsense theology floated clearly into mind: “You’ll never learn to walk on water until you get out of the boat.”

Within weeks, in December of 1984, the Kennedys signed for the Aurora home. They had to come up with $40,000 by April. The $40,000 came (with $200 to spare), largely from their church.

There are still huge payments to make, though. “And you can’t budget,” Steve says. “You don’t know where the money’s going to come from.” For this, he left the comparatively secure pastorate.

But he cannot pretend he entirely regrets that. “This work is exciting,” Steve says. “We’re always seeing life. Girls come in here depressed, not knowing God. They’re not just objects with babies inside them, you know. They are people with needs, too. Our total purpose is to introduce girls to the Lord. When they leave we can’t go with them. But when they meet the Lord he can go with them.”

An Upstairs Bedroom

Cheryl came to Resurrection Life nearly two years ago, eight months pregnant with her second child. She was alone and afraid, freshly abandoned by everyone she loved. Despite that, Cheryl began to settle when she passed inside the house. She was led upstairs. It is hard to remember now, but maybe she felt a small excitement, a thrill mingled with childhood fantasies—like climbing the secret passageway of a castle—as she ascended through quiet and the mote-laden light, peering into one chamber after another.

She came to a pink bedroom, on the west end of the second floor. She unpacked her suitcase, hung her few clothes in the closet, and settled on the bed. The leaded windows cast fragments of rainbow on the opposite wall.

“It was breathtaking there,” Cheryl says. Still, the first couple of weeks were difficult. “I had to leave reefer alone. That wasn’t too bad. But it was hard to get off cigarettes.” She stayed at the house because she sensed a constant, palpable peace, and because she was curious. “I had heard about Christians,” she said. “I’d heard they were different. I needed love because I hadn’t had that in a long time.”

Two days before her daughter was born, Cheryl was baptized.

The Living Room

Several girls gather in the living room. The room seems larger than it is because the east wall is mirrored.

The room is also noisier than others in the house, with a parakeet chirping in its cage, and many voices clamoring over two household events. The first has to do with a volunteer (some 40 people from area churches help the Kennedys with cooking, shopping, bookkeeping, and so forth). He stands looking warily at the piano, manufacturing excuses against playing it. This man ordinarily clears snow from the driveway, but it has just come out that he can handle a piano as well as a shovel.

The second household event concerns Carmen, who sits cross-legged on the couch, leaning back to allow her great stomach comfort. Her labor pains were recently timed, and are occurring at seven-minute intervals. Sue is excited, repeatedly declaring, “We’re going to have a bay-bee!” The young women have daily responsibilities, and Carmen, who was cleaning the offices, had been forced off duty. “I’m all right,” she insisted, waving a cleaning rag in protest.

“You can’t work now,” said Sue, snatching the rag from Carmen’s hand. Now Sue busies herself with a pitcher of water, rushing from one plant to another. People drift into the living room from the kitchen, to surround the couch and tease Carmen. She sits and strokes her belly.

Across the room, a recent arrival watches. Her name is Maureen, and she entered the house only that morning. Aware of house rules, she smoked her last cigarettes on the long bus ride from Wisconsin. Her cheeks are burned red from tears. She looks on the hubbub with uncertainty.

But again Sue exclaims, “We’re going to have a bay-bee!” and disappears up the stairs with her pitcher. A smile, which had appeared fleetingly on Maureen’s lips throughout the afternoon, begins to stick.

By Rodney Clapp.

When God works in a human heart, there is a cost. But who, exactly, pays?

“Of course,” you say, “sinners must pay a price when they repent and are converted from their wicked ways. No longer can they continue to enjoy the ill-gotten gains of their former ways.

“Look at Zacchaeus, the tax collector, who became rich through graft and extortion. When the power of God worked in his life, it cost him plenty. ‘Lord,’ he said, ‘I’ll give half of my possessions to the poor, and if I have cheated anyone, I will pay back four times the amount.’ ”

It does seem fitting that those who come to Christ for forgiveness and reconciliation should pay some penalty for their former lives, God’s grace notwithstanding. Among celebrity conversions, for instance, that of Chuck Colson has the solid ring of authenticity, in part because he paid and continues to pay a price for his involvement in Watergate.

On the other hand, we are understandably more suspicious and cynical of other notable conversions when, instead of faith costing something, it actually becomes a tool for commercial success replete with status and profit.

Still, I’ve found that when God works in a person’s heart and life, it is not always that person, but someone else, who pays a price.

Jesus, upon entering the territory of the Gerasenes, freed and restored a man from his demon possession. The exorcised spirits were granted permission to enter a herd of 2,000 swine and promptly rushed headlong into the sea. It is unlikely the pig farmer was very appreciative of Jesus’ ministry in the life of the former demoniac.

Mark gives us no reason to believe the farmer’s loss was indemnified. There was no government agriculture department to provide disaster aid in the form of low-cost emergency loans. The farmer was simply out a lot of money. It cost him a great deal when God worked in the life of someone else.

And so it sometimes is today. The fallout from the work of God may come in unexpected ways and require those not even remotely involved to pay a price.

Recently a gifted and successful businessman who employed nearly 50 people acknowledged a clear and certain call to the pastoral ministry. He determined to enter seminary to prepare for a full-time church vocation; in so doing he was forced to lay off many valuable employees, causing them considerable hardship and loss of income.

Some may wonder if this new seminarian should not have delayed or resisted his call to ministry in order to spare his employees such pain. But he—and I—believe God has been working in his life. It is simply hard to accept that God’s sovereign work in one person’s life has been so costly to so many innocent others.

Bystanders, if you please, paid a price.

Of course, such “price paying” may be even harder to accept when God’s work is costly for those who are seeking to be his faithful helpers. Sometimes it does not seem fair when we, our church, or our ministry, must pay a price.

Jesus’ host in Capernaum generously opened his home to the Master, and immediately found his place overrun by a surging crowd. Four men, impatient and determined, ripped up his roof in order to lower a paralytic friend down to Jesus who, in turn, forgave the man’s sins and restored him to health. Everyone present was amazed and gave praise for this demonstration of the power of God. Well, maybe everyone except the host: who do you suppose paid to have the roof repaired?

When God works in someone else’s life, we may well be hit in the pocket-book. Or our church facilities may suffer some wear and tear. Or our close-knit, comfortable fellowship may be invaded by unfamiliar faces, speaking or behaving “out of turn.” Or our way of doing things may be challenged.

Building God’s kingdom costs. Are we willing to pay the price?

GEORGE K. BRUSHABER

Responsible “Witch Hunters”

The editorial “Open Season” [Nov. 21] raises a number of appropriate points. It tended, however, to underemphasize a necessary awareness—relative to those purporting to elevate our spiritual perceptions—of a number of vulnerabilities attendant to such endeavors. For example, in The Healing of Memories, David Seamands creates an association between himself and his work with the much-longer established school, which views occultic Eastern mysticism, regressive hypnosis, etc., as legitimate adjuncts to the Christian faith. In such cases, the energetic “witch hunter” must bear responsibility for the lack of an adequate objectivity and his own lack of discretionary responsibility. It is then that a healthy skepticism becomes the last resort of stability in the pursuit of orthodoxy.

REV. BURL RATZSCH

First Baptist Church

Akron, Iowa

The editorial employed the very approach it decried. Of over 400 quotes used in The Seduction of Christianity, James Dobson was quoted only once. Why did your editorial identify that particular one as “typical”?

REV. TIMOTHY L. MUNYON

Big Spring, Neb.

I am impressed with the balanced and mature Christian approach to “heresy hunting” in the Christian community. I feel that everyone who has written on this subject lately has left out one pertinent issue: Authors of such best-selling Christian books are paid money for the books that are sold. I am almost afraid to say it, but perhaps the motivation behind such hurried publishing of current books is the financial factor.

REV. CHARLES FOWLER

Las Animas, Colo.

I honestly think your remarks about The Seduction of Christianity were vindictive and grossly unfair. The book gave me a better understanding of the cults and how those demon lies can influence our own faith.

WILLIAM GRADE

Midland Park, N.J.

Three cheers and an amen for your editorial. I have no illusions that you will call off the heresy hounds, but perhaps you will help some Christians to be less gullible in following both teachers and accusers.

REV. J. S. CARLETON

McFarland, Wis.

Thinking Christians had better rely on God’s Word instead of “new ideas” when seeking answers in today’s haystack of “Christian” teaching. That’s the real answer in safeguarding the church against heresy.

GARY SHINN

Broomfield, Colo.

Dear Pat: Run for Congress

Charles Colson’s half-baked endorsement of Pat Robertson’s candidacy is premature [“Dear Pat: Winning Isn’t Everything,” Nov. 7]. Robertson has no proven ability; therefore, let him first run for Congress. Then I might vote for him. In the meantime, I’ll back someone for President who, like Colson, is adept at political arm twisting.

DOUGLAS FOSTER

Missoula, Mont.

Human rights abuses are not new

Thank you for the insightful articles on South Africa [CT Institute, Nov. 21]. Finding a peaceful means to dismantle “apartheid” is clearly a crucial issue for the South African church and one all Christians should be concerned about. I am troubled, however, that many Christians appear to see human rights abuses in South Africa as unique. Denial of basic human rights is a way of life for governments throughout black Africa, the Soviet bloc, and other parts of the world. American evangelicals need not imitate the selective indignation characteristic of our media and politicians.

REV. DAN ERICKSON

Lakeside Baptist Church

Wentworth, Wis.

Spiking The Altar Candle

With pregame chapels and postgame prayers, there is plenty of religion in pro football. What we need is more football in religion. We’ve already borrowed the 60-minute time clock. But think of the momentum that could be established during a worship service if choir members would exchange high fives after the anthem. Or if the pastor would spike an altar candle after scoring a few points with the congregation.

And how much more interesting services would be if we booed when pastors fumbled an illustration or decided to punt on a tough text. We could liven up sermons by using slow-motion instant replay to highlight and diagram key pastoral gestures. The two-minute warning would stifle unnecessary elaboration on the final point in the sermon. And close theological calls could be reviewed instantly. A committee could decide either to let the ruling stand or penalize the pastor. In down times during the service, ushers could lead everyone in a congregational wave.

These changes certainly will make people less anxious to rush home and turn on their TV sets. And of course, we would always leave the service having rooted for the winning side.

Cross-cultural missions: Still needed

K. P. Yohannan, in advocating the infusion of foreign money to assist national believers in evangelism [“Americans Can’t Win the World for Christ,” Speaking Out, Nov. 7], nowhere recognizes—in the words of the Lausanne Covenant—that “a reduction of foreign missionaries and money [italics mine] … may sometimes be necessary to facilitate the national church’s growth in self-reliance.…” In presenting the advantages of national workers over missionaries, he overlooks the fact that the majority of the world’s unreached will only be evangelized by cross-cultural missions—no matter what their origin. Yohannan’s fallacious contrast is like affirming that a Boeing 747 is cheaper and more efficient than a spacecraft. It all depends on where you have to go and what it takes to get there.

JOHN GRATION

Wheaton College

Wheaton, Ill.

That the church has grown as much as it has in mainland China since 1949 verifies Yohannan’s theory regarding the effectiveness of indigenous evangelism.

REV. THOMAS D. SUTTER

Santa Rosa Baptist Church

Pattonsburg, Mo.

Yohannan is unclear about what he means by a native missionary. If the word “missionary” has any meaning unique from pastor, or evangelist, it is that a missionary carries the gospel across cultural and often linguistic lines. Does he mean, then, that native missionaries are going to carry on this kind of ministry? The question is not just semantic, because if this is not what he means, then he must mean that these native missionaries are really national leaders trained in evangelism and church planting who will go to their own people to evangelize and establish local congregations.

This is a thorny issue for which no simple answers exist. There must be circumstances under which support from America can be given to national ministers without creating problems. Yohannan is right. We’ve got to find new ways to get the job done. But what he suggests isn’t so simple as it sounds.

DAVID W. WRIGHT

Vancleve, Ky

This is not an either/or situation but both/and. Our North American missionaries are increasingly being joined by missionaries from other countries and are serving in the capacity of evangelists as well as trainers of national missionaries. To suggest this is new strategy is not entirely true; it is an old strategy that has been implemented for years.

REV. DENNIS L. GORTON

The Christian and Missionary Alliance

Nyack, N.Y.

There is growing evidence that a substantial percentage of Two-Thirds World missionaries are having great difficulties adjusting to cross-cultural challenges. Not a few are returning home heartbroken. And is it true that there are few American missionaries working in evangelism-discipleship-church planting-leadership training? Yohannan is partially right—Americans can’t win the world for Christ. But then they never were solely responsible in the first place. The world church is.

WILLIAM D. TAYLOR

World Evangelical Fellowship

Wheaton, Ill.

About Christian Voice …

As chairman and founder of Christian Voice, I read the featured news story in the November 17 issue of CT with dismay and disbelief. To be attacked by one’s enemy is one thing. To be attacked by one’s brethren is worse. As the article stated, I am an evangelical Christian out of the Fuller and Wheaton camp. I consider myself to be in the mainstream of evangelical Christianity. Alleged ties to the Unification Church are distortions and simply not true—but the mere raising of this issue leaves the impression of truth.

The article was slanted, biased, and factually incorrect. It was out of balance in its heavy focus on one of my consultants, Gary Jarmin. It struck me rather strange that even though I am the head of Christian Voice and its founder, the article focused on a consultant and, only in passing, on myself.

America is facing its most critical time in history. Now is the time for Christians to work together, not to continue divisiveness and sniping that only brings pleasure to Satan.

REV. ROBERT G. GRANT, PH.D.

Christian Voice

Washington, D.C.

Surely the body of Christ is so badly fragmented, our ability to cooperate in contending with evil so rare, and our self-righteous finger pointing so common that the last thing Christ’s church needs is more self-serving back stabbing as represented by this article. Those who wish to “stand in the gap” and combat Satan are more than welcome in Christian Voice’s ranks. For those misguided “brethren” critical of Christian Voice’s ministry, we ask only two favors: one, please stand aside and let us be about our Father’s business; and two, judge us by our fruit.

GARY L. JARMIN, PRESIDENT

Jar-Mon Consultants, Inc.

Washington, D.C.

The contention that Christian Voice is a lone ranger organization, and the implication that it is on the fringe of—or outside of—true Christian faith, is unfounded. The men and women at Christian Voice work indefatigably to promote Christian values. They deserve appreciation, not scorn.

DORE SCHUPACK

Fort Washington, Pa.

True union—as Christ intended

As a born-again Catholic Christian, I received the November 7 issue on the Catholic church with mixed emotions. On the one hand, it was extremely informative (and accurate). On the other hand, I had misgivings at being singled out as different from other evangelicals and referred to as a “neighbor.” I am a regular subscriber to CT, and I am not a neighbor. I am one of you—a Christian first, who happens to be Catholic.

It has always seemed incredible that the learned leaders of all denominations are fully committed to the Lord and faithful to all of his teachings but one—that we are to be one body in Christ. We worship the same Lord and Savior, live by the same Holy Scripture, have the same promise of salvation, and have been given the same commission to spread the gospel. These are the fundamental truths to which we are all committed. Why can we not, then, put aside all these other differences, which are so less significant, and unite as Christ intended?

JEANNETTE WILLIAMS

Vienna, Va.

Are there two Roman Catholic churches? Avery Dulles is certainly not speaking for the Roman church of history. If you think he does, you’ve been taken.

LOWELL SAUNDERS

Biola University

LaMirada, Calif.

Recent events further underline not only the diversity, but also the turbulence and division in Catholicism. The Second Vatican Council (1962–65) forged a new direction and a wide-ranging challenge to the traditional tenets and practices of the church and its followers. The implications for a strong and expanding ecumenical spirit were also expressed. Certainly this fresh spirit of renewal and hope is what is most needed in Christianity and the world.

JAY ALLAIN

Northampton, Mass.

Arguing about “faith” and “works” “does seem to me like asking which blade in a pair of scissors is most necessary” (C. S. Lewis, in Mere Christianity), especially since “it is God who, in his good will toward you, begets in you any measure of desire or achievement” (Phil. 2:13).

DON SCHENK

Allentown, Pa.

Works are not enough

Kenneth Kantzer’s editorial “Church on the Move” [Nov. 7] was well done. However, there is one major misunderstanding. You say traditional Roman Catholics’ “understanding of salvation places works over faith.” This is not what the church teaches. Although some individual Catholics may think or act otherwise, the church teaches that you cannot buy your way into heaven with good works. Faith is necessary for salvation, faith is a gift from God, and God commanded us to do good works.

EDWARD C. FREILING

Fredericksburg, Va.

Recently, Theological Students Fellowship, OMSC, and Princeton Seminary jointly sponsored “Evangelical-Roman Catholic Dialogue on Missions.” I participated, as an evangelical, for the reasons so clearly articulated by Kantzer. The spirit of God is moving—ecumenically—in a fresh way today. It should not surprise us that the most exciting development is the combining of evangelical fervor with the richness of the liturgy. This is a movement of mutual exhortation and edification.

WILLIAM L. MANGRUM

Theological Students Fellowship

Madison, Wis.

Hurrah for certain certainty

As a former public school teacher who now works extensively with home and Christian school organizations in Iowa, I was intrigued by the review of Alan Peshkin’s book, God’s Choice: The Total World of a Fundamentalist Christian School [Books, Nov. 7]. The reviewer, Paul F. Parsons, like Peshkin and most Americans (Christian and non-Christian alike), has a severely mistaken notion about the nature of most public education. The only real difference between fundamentalist and public schools is the nature of absolute truth. The former advocates certain certainty, the latter certain uncertainty. The intolerance of relativism in fundamentalist schools is no greater than the intolerance of absolutism in public schools. The difference is the fundamentalist school is honest about its position.

GUY RODGERS

Shenandoah, Iowa

Schaeffer: He knew where the wind blew

In reference to “The Judgment of Francis A. Schaeffer” [Books, Nov. 7]: History may well come to show all of the things Schaeffer was not. He was not a historian, he was not an artist, nor was he a philosopher in the strictest sense of the word. But neither was he a weatherman, yet he certainly knew which way the wind was blowing.

LARRY PAVLICEK

Richfield, Minn.

What’s in … initials?

My reaction to Eutychus’s column on November 7 [“Initial Impressions”] initially was that the writer is obviously a man of letters. How ingenious to capitalize on the initials of some of our celebrated Christian leaders! Perhaps you could sponsor a contest in which readers identify the names the initials stand for. The prize would be to borrow those initials for a day. You could call the contest, “Name It and Claim It.”

ROGERT J. TAMASY

Chattanooga, Tenn.

Don’t show me Eutychus!

Through the years I’ve enjoyed, endured, been provoked—and perhaps another score of emotions—by the contribution of Eutychus. I have, however, been horrified to see that [artist John] Lawing has been portraying him. Ironic, isn’t it? I like Lawing’s work, but I detest his—or anyone’s—efforts at portraying what Eutychus looks like.

It should be apparent that everyone has his or her own image of that impish probing … whatever he is. He surely doesn’t, can’t, wouldn’t look the way Lawing depicts him.

GLENN MATHEWS

Charleston, W.V.

The church in action

Initially, I was pleased to find that Church in Action had done an article on [my home church] Fourth Presbyterian Church in Pittsburgh [Oct. 17, “The Church that Gambled”]. However, my pleasure soon turned to disappointment as the article really was about the current pastor. The fact is, the people of Fourth Church had already made many and repeated conscious decisions in these areas; some even before James Stobaugh started seminary. Most of the ministries mentioned were going before he arrived. What Stobaugh has done is what the church hired him to do as their teaching elder. I am glad he is helping the congregation to progress in their chosen direction. I know of their struggles and commitments to serve God and his people, even though it means accepting lots of changes and working very hard together. Is this not what is meant by the “church in action” rather than implying that much is due primarily to (and is on the shoulders of) one man?

DEBRA T. DELIVUK

St. Louis, Mo.

Who said it first?

Much as I enjoy your Reflections page, one of its recent entries should not go uncorrected. The passage from C. John Weborg [Oct. 3] attributes a well-known quotation about the Jews to A. E. Housman. According to both The Oxford Dictionary of Quotations and Bergen Evans’s Dictionary of Quotations, the author is William Norman Ewer. The verse has often been attributed to Hilaire Belloc, but this is the first time I have seen it attributed to Housman.

WILLIAM WEISS

New York, N.Y.

Clarifying a position

Following the CT News story [“Gay Rights Resolution Divides Membership of Evangelical Women’s Caucus,” Oct. 3], I was asked to clarify my postion on Christianity and lesbianism. Though I did not vote for the three resolutions of the caucus, I believe in the civil rights of all persons regardless of race, color, creed, gender, or sexual preference. However, I cannot endorse any sexual activity outside of marriage as a biblically sanctioned lifestyle.

CATHERINE KROEGER

University of Minnesota

St. Paul, Minn.

Most Monday mornings, a group of opinionated CT editors and artists get together to discuss the layout and design of a coming issue of CHRISTIANITY TODAY. And one of the larger graphic challenges usually addressed and debated during this hour (or two, or three) concerns the cover.

Deciding how a cover should be illustrated (and what it should illustrate) is about as subjective a process as any in editorial work. But fortunately for all of us, deciding who should do the cover illustration has rarely proved a dilemma, thanks to a select group of artists who have worked closely with art director Joan Nickerson over the past three years. In this group of “regulars” are Nathan Greene (last month’s cover artist), Dwight Walles, Joe VanSeveren, Myron Sahlberg, and this month’s cover artist, Paul Turnbaugh.

Paul’s work has been on more CT covers than that of any other recent illustrator. In 1986 alone he illustrated nine covers, including caricatures of Donald McGavran (Feb. 21) and John Wimber (Aug. 8), the genetic Tower of Babel (Feb. 7), and America’s Catholics (Nov. 7). His “high-brow” caricature work has also added a much-appreciated touch to the special supplements of the Christianity Today Institute.

Not tied to one particular style, Paul, 30, is an artistic adventurer. All media are fair game—oil, airbrush, colored pencil, whatever. And he works well with each. So well, in fact, that his illustrations have been featured in such prestigious publications as The American Illustrator.

With such talent and exposure, Paul is in high demand. But he is commited to CT—to its editorial purpose and graphic direction. Which means the question of “Who?” should not pose a great problem to us editors for quite a few Mondays to come.

HAROLD SMITH

Managing Editor