Historical Perspectives on Pentecostal Missionaries in Situations of Conflict and Violence

GARY B. MCGEE

Early Pentecostal missions in this century resonated with the belief that the signs and wonders of the apostolic age had been restored for the evangelization of the world before the imminent return of Christ. By mid-century, permanent overseas ministries were beginning to flourish. To maintain freedom for ministry, Pentecostal missionaries have usually avoided taking sides on political social and economic issues. Even though preaching the gospel has sometimes jeopardized their safety, identification with Western powers frequently accounts for the turbulence they have experienced. Following an apolitical course has generally paid dividends, but in some circumstances only at the risk of creating a fundamental contradiction to the gospel itself.

The songs of the Pentecostal Movement early in this century resonate with the fervor of evangelizing the world through the power of the Holy Spirit.1 Since the spiritual dynamics behind the growth of the New Testament church were believed to have been divinely restored "in the last days," as predicted by the prophet Joel (2:28-29; Acts 2:14-21),2 D. Wesley Myland (a well-known leader in the Christian and Missionary Alliance [CMA] who became a Pentecostal) penned "The Latter Rain" song, soon a favorite of the burgeoning movement. After each verse, Pentecostals enthu-siastically sang the words of the chorus:

Oh, I'm glad the promised Pentecost has come, And the "Latter Rain" is falling now on some; Pour it out in floods, Lord, on the parched ground, Till it reaches all the earth around. (Myland 1906:16)

Gary B. McGee, Ph.D., is Professor of Church History at the Assemblies of God Theological Seminary, Springfield, Missouri. He authored the two-volume This Gospel Shall Be Preached (1986,1989), a history and theology of Assemblies of God foreign missions; and co-edited the Dictionary of Pentecostal and Charismatic Movements (1988). His ministry abroad has focused on short-term mission assignments in Belgium, Yugoslavia, India, and Singapore.

Missiology: An International Review, Vol. XX, No. 1, January 1992

34 Gary B. McGee

Aimee Semple McPherson, foundress of the International Church of the Foursquare Gospel, wrote many songs as well.3 One of her best known was "Preach the Word," requiring ten bars of notation in the Foursquare Hymnal. Marked "Con spirito" and reminiscent of band music at football games, it challenged church members to look beyond their local context and contem-plate the global mission of the Spirit-filled church (verse 1, chorus):

Hold the Foursquare Fortress firm, Tis the testing day. The enemy on ev'ry hand Presseth hard the fray. Lift the blood-stained banner high. It must not touch the ground. Preach the Foursquare Gospel with a certain sound! On every hand, Throughout the land, The enemy is stirred. But on we go Despite the foe, Till ev'ry man has heard. Preach the word, Preach the word, Till the nations all have heard, Preach it here, Preach it there, Till every land is stirred. Preach the word, Preach the word, Marching up the Foursquare way. Well hold the Foursquare Fortress Till the crowning day. (McPherson 1940:241)

In spite of the trumpeting of renewed power for world evangelization, the zero-hour eschatology of Pentecostalism left little time to carry out the great commission. Belief in the imminent return of Christ, shared by many evangelicals as well, pervaded the movement Every energy needed to be directed toward fulfilling Christ's command in Matthew 28:18-20. Reflecting on the nearness of the second coming, one songwriter warbled: "When you see Jesus coming in the sky, Good-bye, hallelujah! I'm gone" (Sowders ca. 1932:186). Not surprisingly, Pentecostalism sparked a vigorous new mission-ary diaspora beginning in 1906, the vanguard of a worldwide revival of primitive Christianity that would one day challenge the historic churches to consider anew the role of the Holy Spirit in fulfilling the mission of the church.

From the triumphant medley of Christian conquest came a dissonant sound, however, when the Lord did not return according to the timetable, and problems overseas proved more forbidding and perilous than expected. Some missionaries died from diseases on foreign fields (at least one a year for the first 25 years of the endeavor in Liberia!), while others returned home disillusioned by the difficulties (McGee 1983:6-7). Those who stayed often suffered hardships, their activities frequently circumscribed by inadequate resources. Worse yet, a few experienced beatings, tortures, and even death at the hands of opponents.

The paths of Pentecostal mission history are strewn with the accolades

Historical Perspectives on Pentecostal Missionaries 35

of hagiography. This paper, however, represents a new attempt to explore such happenings and interpret their meaning for today's missionaries and students of mission history. Why did they become victims of violence? What can we learn from these happenings? Due to limitations of resources, I will focus on the experiences of North American and a few European Pentecostal missionaries, without in any way intending to deprecate similar stories of missionaries from other regions of the world.

Conflict, Suffering, and Death Pentecostal missionaries have been physically assaulted or slain in a

variety of circumstances. The first to give his life in the cause of evangelism was probably Paul Bettex, an independent missionary to China early in this century. While the details surrounding his murder in 1916 are sketchy, he may have been robbed or simply been a victim of anti-foreign sentiments raging at the time (Frodsham n.d.).

In the 1930s, local tribes people attempted to poison Swedish Pentecostal missionaries in the Belgian Congo (Zaire) and Tanganyika (Tanzania), believing the latter had come to kill them (Sahlberg 1985:62, 64). Farther north, the famed Lillian Trasher (Assemblies of God [AG]) dodged bullets to save two toddlers at her orphanage in Assiout, Egypt, having been caught in a crossfire between Egyptian and British troops (Howell 1960:143-145).

Trouble also encountered the young missionary William Ekvall Simp-son (AG) in 1932 in southwestern China. Hauling supplies for his mission station at Labran, Tibet, Simpson, the son of pioneer CMA missionaries to China, was killed by bandits (Booze 1990:21-28). Despite the fact that differences of opinion over the baptism in the Holy Spirit had earlier split the CMA work in China, members of both groups gathered to mourn his loss with Alliance missionaries conducting the funeral. Other missionaries, such as the J. Elmore Morrisons (Pentecostal Assemblies of Canada), faced the threat of violence in 1939 after the Japanese invaded China (Kulbeck 1958:317-320).

Farther to the West, the Russian-American Ivan E. Voronaev (Russian and Eastern European Mission [REEM]) returned to his homeland from New York City to preach the Pentecostal message. Beginning in Bulgaria and then in Russia, he met with considerable success during the years when Lenin ruled the Soviet Union and allowed tolerance for the sects. During Stalin's reign of terror, Voronaev was arrested and died in a Siberian labor camp. The laige Pentecostal movement in that country owes a substantial debt to his labors (DurasofF 1972:220-224, 230).

Nazis also severely persecuted Pentecostals (Jenney 1980). Herman Lauster (Church of God [Cleveland, TN]) was imprisoned in Germany by the Gestapo and later forcibly drafted into the German army (Lauster 1967:48-63). But in a narrow escape from the Gestapo, G. Herbert Schmidt (AG and REEM), a founder of the influential Danzig Institute of the Bible (Salzer 1988), smuggled on board a merchant ship leaving for Sweden (Schmidt 1945:178-184). Only after the close of the war was he reunited with his daughters who had been left behind (his wife did not survive the war).

36 Gary Β. McGee

In marked contrast, however, German troops rescued Alphonse Mittelstaedt, another American missionary, from his Polish neighbors who were plotting to lynch him (simply for having a German name!). The legacy of the Bible school in Danzig, staffed by persons such as Schmidt, Nikolas Nikoloff, Donald Gee, and others, lived on through the Eastern European and Russian students who received training there, including Oskar Jeske (Poland), Haralan Popov (Bulgaria), and John Vinnichek (Poland, Argen­tina) (Salzer 1988-1989).

Pentecostal missionaries suffered most in the Far East during the war with several of their number interned by the Japanese (Warner 1985a; 1985b). Avoiding imprisonment, Warren Anderson (Open Bible Standard Churches) fled by foot from the advancing Japanese along the Burma Trail (Mitchell 1982:108). The W. H. Turners (Pentecostal Holiness Church) were not so fortunate, spending two years in prison before repatriation (Campbell 1951:353-354). Alan Benson, a missionary to China (Assemblies of God of Great Britain and Ireland), was brutally tortured in a prolonged and unsuccessful effort to gain a confession of spying. Undaunted in his faith and Christian witness, he later recounted how he prayed for his captors:

Once the police required of me that if I was a real Missionary and not a spy, then I must pray in their presence— I fell to my knees and offered up a prayer for the salvation of their souls. In my prayer I mentioned the fact that they were sinners and needed their sins forgiven, and asked the Lord to bring them to a condition of heart in which they would be able to repent of their sins and turn unto the Lord Jesus for cleansing. (Benson n.d.:7)

During these troubled times in North China, Benson recounted that a Methodist missionary (Horace Williams) gathered well over 100 missionaries from 15 different mission agencies together for prayer. There, in the midst of conflict and suffering, a remarkable spiritual renewal came as Pen-tecostals, Methodists, Brethren, and others put their differences aside and found common ground (Benson 1953:11).

The atrocities of internship were vividly retold by Leland E. Johnson (AG) in his book / Was a Prisoner of the Japs (ca. 1946). Nevertheless, the story of Jesse Wengler (Letters from Japan [ca. 1951]), under house arrest during the war in Japan, offers a more humane picture of the Japanese, while graphically portraying the devastating horrors of American bombing. In another noteworthy twist, members of the Juergensen family (missionaries to Japan since 1913) ministered at internment camps for Japanese-Ameri­cans—Minidoka Relocation Center near Twin Falls, Idaho, and the Topaz Relocation Center in Utah—while at home in America during the war, a noble witness to the integrity of their calling (Juergensen 1985).

By mid-century, as larger numbers of Pentecostals ministered abroad, the romanticized missionary songs of the earlier generation gave place to more restrained lyrics of commitment to Christ and reflections on the unreached millions who had not yet heard the gospel message. Melvin L. Hodges, the dean of Pentecostal missiologists, wrote "Harvest Is Passing"

Historical Perspectives on Pentecostal Missionaries 37

(1940), sung to a Central American tune (verse 1 and chorus):

Millions are living in night's dense darkness, No light to cheer them, no hope nor gladness, Bowed down and burdened, with none to save, And death awaits them beyond the grave.

Harvest is passing, Night draweth nigh, Millions are dying, Oh, hear their cry! Then haste, my brother, Their souls to save, Christ to redeem them, His life-blood gave. (Hodges 1957:147)

Written while serving as a missionary in predominantly Catholic Central America, over 30 years passed before Hodges (as well as other Pentecostals and evangelicals) would begin to reconsider his anti-Catholic posture.4

Oren Munger, an AG missionary to Nicaragua who later died from a fever, wrote the music for "The Vision" (1950) by H. C. McKinney, a thoughtful song that has stirred thousands of Pentecostals to dedicate their lives to missions (verse 3, chorus):

Ev'ry dream and ev'ry burning longing, I surrender to their [the heathen's] crying need; I am leaving ev'ry hope behind me, To follow anywhere my Lord may lead.

Take me, Master, break me, use me, I am leaning on Thy breast, All ambitions fast are dying, From their pain now give me rest; On the altar I have lain them, Now to Thee I give my heart, Fill me with the fire of vision, Let my passion ne'er depart. (McKinney 1957:265)

Both songs indicate that fidelity to the original ethos behind Pentecostal missions had remained (saving the lost from eternal destruction), despite the awkward delay in the Lord's return.

The years after World War II proved difficult as well in certain parts of the world. Persecution of Protestants had existed both before and after the war in Latin America. Caught between rebel and government forces in El Salvador, indigenous church pioneer Ralph D. Williams (AG) narrowly escaped with his life (Booze 1990:118-119). Floyd Woodworth (AG), director of a Bible school in Cuba, was jailed by Fidel Castro's army, anticipating execution by firing squad; fortunately he was released in an unusual set of circumstances. Farther south, Colombia became well-known for animosity toward Protestants, especially during the "reign of terror" (1946-1956), with hostilities and reports of stonings remaining long after. In 1950, missionary

38 Gary Β. McGee

Oscar Smith (International Pentecostal Assemblies) was forced from his home, shot in the back, and his house was burned to the ground by three assailants (Open Bible: 1951:8-9).

The independence of the Congo (Zaire) in 1960, however, triggered worldwide attention with its revolution, atrocities, and hostilities toward foreigners. Both Protestants and Catholics suffered. Several Pentecostals were slain by rebels, including missionaries Elton Knauf and Edmund "Teddy" Hodgson who were killed with machetes (Zaire Evangelistic Mis­sion [Great Britain]) (Whittaker 1983:205-208).

The Assemblies of God mourned the loss of J. W. Tucker, a veteran missionary who returned to the Congo after the uprising had begun, aware of the risk involved for him and his family. After weeks of house arrest with his wife, Angeline, and their three children, Tucker was finally taken into custody and held with other hostages in a Catholic mission in the city of Paulis. Fearing an attack by American and Belgian paratroopers, the rebels hardened their attitudes toward the hostages. Angeline Tucker received the news of her husband's death when she called the mission and inquired about his welfare: "The Mother Superior, I suppose it was, said, 'Well, things are going along.' I said, 'How is my husband?' She answered in French, 'He is in heaven' " (Tucker 1965:8). He had been clubbed to death and his body later thrown into the crocodile-infested Bomokandi River, 50 miles away in the region of Nganga. His wife and children, along with other missionaries, were rescued shortly after in a combined Belgian and American rescue operation. Ironically, though his widow took the nun's words for the title of her husband's biography, He Is in Heaven (1965), she doubted the salvation of the Catholic sisters in an article in the Pentecostal Evangel, the official publication of the Assemblies of God (Tucker 1965:10).

A later Assemblies of God missionary to Zaire, Derrill Sturgeon, reported the spiritual fallout. Accordingly, a convert of Tucker's told members of the Mangbetu tribe of Nganga (a people unresponsive to the gospel) that the missionary "had been thrown into 'their' river" and his "blood had flowed through 'their' waters." Stung by the significance of this happening,

the Holy Spirit used this belief in the Mangbetu culture which considers the land and rivers where they live to be theirs personally. Now they must listen to the message of the one who had been thrown into their water. This proved to be the key to their hearts— A great revival began as thousands were saved, hundreds were healed, and some were even raised from the dead. (Sturgeon 1986:11)

In regard to the tragic loss of J. W. Tucker (and in view of the successful evangelism and church growth that followed), Sturgeon (1986:11) remarked: "A waste? Hardly! Commitment may appear to have a high price tag, but only eternity will tell the rest of the story."

A more recent tragedy occurred in Zimbabwe in June 1978 when eight missionaries and four children associated with the Elim Pentecostal Church (Great Britain) were bludgeoned to death by guerillas. Widespread political

Historical Perspectives on Pentecostal Missionaries 39

upheaval at the time led to thousands of deaths in the country, motivated in part by dislike of the white minority government The Elim missionaries died because of animosity toward whites, but also for their Christian witness (Brother Andrew 1979:45).

Causes and Contradictions Several reasons explain the violence which these missionaries experi-

enced. First, some simply became the victims of anti-foreign sentiments in the countries where they ministered. Identification with Western colonial powers not only jeopardized the safety of colonial administrators, soldiers, and merchants, but missionaries as well. Pentecostals, like their Protestant and Roman Catholic counterparts, could not avoid the dangers of internal unrest and revolution and remain at work in their chosen vocations.

Second, the tragedy of war and its attending evils occasionally led to dislocation, torture, imprisonment, starvation, or even death for those who could not escape from the scene of action. And third, for Pentecostals and other Protestants, service in Roman Catholic countries entailed serious risks, denoting the intense and historic divisions within Christendom.

In reviewing their stories, curious and sometimes important contradic-tions emerge, not usually in the accuracy of the accounts, but in the larger meaning of events. While some missionaries experienced the inhumanity of the Germans and the Japanese during World War II, a few received benevolent treatment, a sober reminder that the harsh rhetoric of wartime propaganda did not accurately portray the character of an entire nation or all of its cultural values. Some even ministered to Japanese-Americans in concentration camps in the United States when identification with them was unpopular and risky. Missionaries who disagreed with others over doctrinal teachings put them aside in times of personal tragedy or when facing a common enemy. Rarely, however, did the hostile feelings of Pentecostals toward Roman Catholics subside; fortunately, these have been tempered in the last 25 years, partially through changes originating with Vatican II and the advent of the Catholic charismatic renewal.

In certain circumstances, the sufferings of missionaries resulted in significant church growth, but not uniformly so. There is no available evidence to suggest that spiritual advance followed in every circumstance where Pentecostal missionaries experienced violence or death. From a historical standpoint, Tertulliano remark that "the blood of the martyrs is the seed of the church" is a half-truth at best

Finally, it should be noted that only in a few of these instances did missionaries face hostilities as a direct result of preaching the gospel. Their mere presence in some countries exposed them to the dangers of political upheavals, a fate shared by other foreigners as well. Even with the risks involved, the missionaries perceived themselves as ambassadors for Christ entrusted with the gospel message: "All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them (2 Corinthians 5:18-19a). Whatever circumstances befell them

40 Gary Β. McGee

were immediately interpreted as advancing or hindering the work of the Lord, with the latter potentially representing the activities of Satan. After all, the apostle Paul had warned, "our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Ephesians 6:12).

Conclusion One implication from this study becomes abundantly clear: Pentecostal

missionaries have not been beaten, tortured, or murdered for championing social or political causes. Imprisonment did not result from marching in the streets to protest violations of human rights, injustice, or economic exploi­tation. Their belief in the imminent return of Christ has mandated that gospel proclamation receive top priority. For this reason, they assume that an apolitical course promises the surest means to that end.

Notwithstanding, this posture has not meant that Pentecostals have been uncaring; their charitable ministries (orphanages, schools, feeding programs, and medical programs) provide testimony to their compassion. In an article entitled "Out to Change the World?" Norm Correli, an Assemblies of God missions executive, remarked:

We are a Movement of people—people deeply concerned about the sufferings of others and deeply moved by the injustices inflicted upon them by inhumane governments, austere societies, or legalistic religious institutions.

… So if the Spirit of… God rests upon a man today or upon a Movement, then that man or that Movement will also be equally inclined toward social and political righteousness. Indeed the people of God should always be angered when they see innocent people abused, neglected, or mistreated. (Correli 1989:10)

Thus, Pentecostals are not "neutral" toward the deprivations of others, but apolitical while living overseas. Missionaries and sending agencies hope that the winds of change will not upset their activities in evangelism and church planting while they "sit on the fence" politically.

To date, the work of most Pentecostal missionaries has benefitted from this approach, although those cited earlier were caught up in the whirlwind of contemporary events. One can only speculate at what point this avoidance of political involvement may create a contradiction to the gospel message itself (e.g., until recently, influential segments of the Apostolic Faith Mission of South Africa, a largely white Pentecostal denomination and missionary sending agency, strongly supported official governmental policies on race).

5

Furthermore, will this predilection inadvertently lead to forfeiture of vital opportunities to influence national mission churches on matters of social, political, and economic conscience as they relate to Christian values?

With the passage of time, the "Good-bye, hallelujah! I'm gone" mentality has fallen prey to the declining eschatological expectancy in Pentecostal ranks. Nonetheless, fervent concern to evangelize before the closure of

Historical Perspectives on Pentecostal Missionaries 41

human history, motivated by love for Christ and obedience to the great commission, still remains at the heart of the movement The challenge of communicating the gospel to the unreached millions still enlists a steady number of missionary candidates. At the 1968 Council on Evangelism, a special gathering called to address the world mission of the Assemblies of God, a new song was introduced entitled "Our Mission." Yet today its lyrics reflect the heartbeat of the largest sector of classical Pentecostalism. Verse four and the chorus read:

Christ only is our message; He died, He lives again. Ascended, soon returning, To rule the hearts of men. Constrained by love eternal, Can we whose hearts are stirred, Endued with mighty power, Withhold the Living Word?

Til the world shall hear. Bound in sin and fear. Our mission never ending, Til the world shall hear. (Zilch 1969:267-268)

Most Pentecostal missionaries, both past and present, including those who have suffered and those who have not, would probably join in the singing and clap their hands.

Notes l.This study is dedicated to the memory of the late Morris O. Williams

(1920-1991), an Assemblies of God missionary, field director for Africa, missiologist, and mentor. His passionate belief in indigenous church principles and the distribu-tion of the Spirit's gifts in the universal church led him to champion the concept of partnership in mission between the sending agency and the national mission churches. He died on 8 June 1991, shortly before he was scheduled to preach a sermon on heaven.

2. All Bible quotations are taken from the New International Version (NIV). 3. The "Foursquare Gospel" refers to salvation, baptism in the Holy Spirit, divine

healing, and the second coming of Christ, considered to be the four pillars of Pentecostal teaching. This formulation has been more widely known as the "full gospel," tracing its origin to the Holiness Movement For more information, see Donald W. Dayton, (1987).

4. The cautious change in attitude toward Roman Catholics by Melvin L. Hodges, as evidenced in his A Theology of the Church audits Mission (1977), occurred after the emergence of the Catholic charismatic renewal, more positive assessments by evangelicals, and Hodges' own participation in the local Assemblies of God/Roman Catholic Dialogue conducted in Springfield, Missouri.

5. For more information, see F. P. Möller, (n.d.); cf., A Relevant Pentecostal Witness (1988); Frank Chikane, (1988).

References Cited Benson, Alan

n.d. A "Guest" of the Japanese Military. Inglewood, CA Calvary Assembly. 1953 "The Revival in North China." Pentecostal Evangel (October 16): 11.

42 Gary Β. McGee

Booze, Joyce Wells, ed. 1990 Heroes of the Faith. Springfield, MO: Assemblies of God Division of Foreign

Missions. Brother Andrew

1979 "Mission: The Church Under Attack in Zimbabwe-Rhodesia." Logos (Sep-tember/October):45-46, 48.

Campbell, Joseph E. 1951 The Pentecostal Holiness Church: 1898-1948. Franklin Springs, GA: Publishing

House of the Pentecostal Holiness Church. Chikane, Frank

1988 No Life of My Own: An Autobiography. Maryknoll, NY: Orbis Books. Correli, Norm

1989 "Out to Change the World?" Mountain Movers (April): 10-11. Dayton, Donald W.

1987 Theological Roots of Pentecostalism. Metuchen, NJ: Scarecrow Press. Durasoff, Steve

1972 Bright Wind of the Spirit: Pentecostalism Today. Englewood Cliffs, NJ: Pren­tice-Hall.

Frodsham, Stanley H. n.d. Wholly for God. Springfield, MO: Gospel Publishing House.

Hodges, Melvin L. 1957 "Harvest Is Passing." In Melodies of Praise. Edwin P. Anderson, ed. P. 147.

Springfield, MO: Gospel Publishing House. 1977 A Theology of the Church and Its Mission. Springfield, MO: Gospel Publishing

House. Howell, Beth Prim

1960 Lady on a Donkey. New York: E. P. Dutton and Co. Interim

1988 A Relevant Pentecostal Witness. Chatsglen, Durban, R S Α.: Interim committee of Relevant Pentecostal Witness.

Jenney, Timothy P. 1980 "The Nazi Persecution of Pentecostal Churches in Germany, 1933-1945."

M A thesis, Southwest Missouri State University. Johnson, Leland E.

ca. 1946 / Was a Prisoner of the Japs. Los Angeles, CA: Private printing. Juergensen, Marie

1985 "Ministering to Japanese-Americans in the Northwest." Assemblies of God Heritage 5 (Spring): 7, 12-13.

Kiúbeck, G. Gloria 1958 What God Hath Wrought: A History of the Pentecostal Assemblies of Canada.

Toronto, Ontario: Pentecostal Assemblies of Canada. Lauster, Bobbie.

1967 Herman Lauster. Cleveland, TN: Pathway Press. McGee, Gary B.

1983 "Early Pentecostal Missionaries." Assemblies of God Heritage 3 (2):6-7. McKinney, H. C.

1957 "The Vision." In Melodies of Praise. Edwin P. Anderson, ed. P. 265. Spring-field, MO: Gospel Publishing House.

McPherson, Aimee Semple 1940 "Preach the Word." In Foursquare Hymnal of Standard Songs of Evangelism.

Los Angeles, CA: Aimee Semple McPherson Publishing Co.

Historical Perspectives on Pentecostal Missionaries 43

Mitchell, Robert Bryant 1982 Heritage arid Horizons. Des Moines, I A Open Bible Publishers.

Möllers, F. P., Sr. n.d. Church and Politics. A Pentecostal View of the South African Situation.

Bramfontein, South Africa: Gospel Publishers. Myland, D. Wesley

1906 "The Latter Rain." In " The Latter Rain' Song." Bread of Life (November 1981): 16.

Open Bible Standard Churches 1951 "Severe Persecutions in Colombia." Message of the Open Bible (March):8-9.

Sahlberg, Carl-Erik 1985 The Pentecostal Movement·—Five Case Studies. Nairobi, Kenya: Evangel Pub-

lishing House. Salzer, Tom

1988 'The Danzig Gdanska Institute of the Bible"—Part 1. Assemblies of God Heritage 8(3):8-l 1,18-19.

1988-1989 "The Danzig Gdanska Institute of the Bible"—Part 2. Assemblies of God Heritage 8(4): 10-12,17-18.

Schmidt, G. Herbert 1945 Songs in the Night. Springfield, MO: Gospel Publishing House.

Sowders, William ca. 1932 "Good-bye, Hallelujah! I'm Gone." In Songs Spiritual Charles A. Squire,

Sarah L. Squire, Seely D. Kinne, eds. 2nd edition. Avoca, NY: Seely D. Kinne.

Sturgeon, Derrill 1986 "The Rest of the Story Must Be Told." Mountain Movers (May):l 1.

Tucker, Angeline 1965a "Crisis Days in the Congo," Part II: "He Is in Heaven." Pentecostal Evangel

(21 February):8-10. 1965b He Is in Heaven. New York: McGraw-Hill Book Co.

Warner, Wayne E. 1985a "1945 Philippine Liberation Creates Emotional Scenes." Assemblies of God

Heritage 5(l):6-ll. 1985b "The Dramatic 1945 Liberation at Los Banos, Philippines." Assemblies of

God Heritage 5(2):7-8,10-ll, 16. Wengler, Jesse

ca. 1951 Letters from Japan. Pasadena, CA: Private Printing. Whittaker, Colin C.

1983 Seven Pentecostal Pioneers. Springfield, MO: Gospel Publishing House. Zilch, Margot

1969 "Our Mission." In Hymns of Glorious Praise. Pp. 267-268. Springfield, MO: Gospel Publishing House.

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