By Michael Connelly
Harry Bosch is assigned a murder name in South L.A. that takes him to Fortune Liquors, the place the chinese language proprietor has been shot to dying in the back of the counter in an obvious robbery.
Joined through contributors of the department's Asian Crime Unit, Bosch relentlessly investigates the killing and shortly identifies a suspect, a l. a. member of a Hong Kong triad. yet prior to Harry can shut in, he will get the observe that his younger daughter Maddie, who lives in Hong Kong together with her mom, is missing.
Bosch drops every little thing to trip around the Pacific to discover his daughter. may perhaps her disappearance and the case be attached? With the stakes of the research so excessive and so own, Bosch is up opposed to the clock in a brand new urban, the place not anything is at it sort of feels.
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Extra resources for 9 Dragons (Harry Bosch, Book 15)
A different type of conversion experience characterized the great revival, one in which persons became profoundly aware of their moral shortcomings and their inability to merit salvation, leading them to repent of their sins and accept Jesus Christ as their personal savior. To some, repenting was a painful process, in which the agony was so unbearable that they exhibited unusual physical behavior such as prostration and prolonged crying. But such behavior was epiphenomenal and, more often than not, discouraged.
These yangban evangelicals were largely from the disaffected portion of their class. 137 For a significant portion of them, however, politics played a role in their adoption and support of the religion. Such, for example, was the case with two of the first yangban to be converted to evangelicalism: Sŏ Chaep’il (Philip Jaisohn) and Yun Ch’iho, influential progressives linked with the failed coup d’état of 1884. Yun, Sŏ, and other yangban like them believed that evangelicalism could help reform their people and their nation.
In large part, this dimension consisted of upholding personal morality, such as proscriptions against theft, smoking, drinking, and promiscuity. Since the Korean society at the turn of the century tended to be fairly loose against these vices—at least for men and except theft—they provided the converts with clear and demanding, yet feasible, means of distinguishing themselves from the rest of the society. The sense of separateness and uniqueness thus achieved helped integrate the church. In Korea, upholding personal morality became associated with Protestantism early on, and this association became axiomatic, established in the minds of Christians and non-Christians alike.
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