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19
The Roumanian
Pentecostal Church in Recent Literature
David D.
Bundy*
is
minority religious ity
churches,
World. It has
respectfully
from other national agressive
for reasons to be indicated the constitutional freedoms ment of
Roumania,
American and
churches. The
have
brilliantly represented
ces
Church in the Socialist
Apostolica, Pentecostal churches.’ It is an
of considerable vital- and model for other
European
as well as in the Third
maintained its inde- churches, especially
from
large
govern-
Conferen-
It is widely known that the Pentecostal
Republic
of
Roumania,
the Biserica lui Dumnezeu
one of the
largest European
indigenous
movement
which serves as an
inspiration
both eastern and
western,
but
carefully
pendence
multi-national churches in the U.S.A. The church
has,
below,
remained enthusiastic about
accorded
by
the
post-1945
this much to the
chagrin
of certain North
Western
European
Pentecostal and
Baptist
leaders of the Roumanian Pentecostal church
their church and
country
at interna- tional
peace conferences, scholarly theological
conferences and consultations as well as at the Pentecostal
European
and the World Pentecostal Conferences.
At the same time this Pentecostal
difficulties and
partly
due to a dearth of primary
The Roumanian Pentecostal Church has
produced
some remarkable historical3 and
theological pub- lications. The
goals
of this article are to
survey
the
history
of the
Pentecostal
Church,
to
present
recent
scholarly
and
thereby
to foster international
understanding
for the Biserica lui Dumnezeu
Apostolica
and
a contribution to Roumanian historical studies.
partly
due to
language
source materials.
Roumanian
publications
and
appreciation
make
I. An Historical
Within the Roumanian
personal
holiness
finding
themselves
tradition is little
known,2
Overview
Baptist
and
pietist groups
was an interest in
healing,
concerns. In the
village
of Georghe
Bradin and his
wife,
need, began
search-
to the U.S.A.
describing
Orthodox,
at the end of World War I, there
and other
spiritual
Paulis, Arad,
a
Baptist believer,
in physical and
spiritual
ing
for resolution. In
early 1921,
Bradin received a letter from a fellow
villager
who had
emmigrated
the
revivals.4 Somewhat
later,
Bradin received a bro-
by another
and
printed
in
Cleveland, Tennessee,
wrote to the Cleveland address on the brochure
Pentecostal
chure written in Roumanian Pavel Budeanu,
Bradin
Roumanian
expatriate,
U.S.A.5 5
and
1
20
tional
The Bradins
began and
by
members
In
1923,
another
as
president.8 By
1924, tion of national authorities. denied and Pentecostal of Cults
and
Arts on
preached among lavia,”
but Balkans cannot
of Pentecostal
with addi- doctrine.6
1922
was
1924
(at night!)
in the churches.
Budeanu also
received in
September
1922 a letter from Budeanu
clarification and
explication
Pentecostal
meetings
on 10 September
the end of the
year
the
community
could count
thirty
and had even
organized
a choir.’
church
organized
in nearby
Cuvin,
Arad and a fledgling denominational structure was instituted with Bradin
the movement had attracted the atten-
A petition for
legal recognition
worship
was forbidden
by
the
Ministry
29 January 1925.9
The first
baptisms
were held on 16 October
during
the visit of Pavel Budeanu to Roumania. 10 He also wrote a number of hymns and
preached
the Roumanian
minority
in what is now
Yugos-
the
length
of his
activity
in Roumania and the
be ascertained.
Budeanu,
born in
Comlaus,12 Arad,
a
Baptist
was ordained within the context of the Assemblies of God U.S.A.
(10 May 1923)
as a Pentecostal evangelist
a laborer to earn his
living)
but soon
with the
holiness-pentecostal
of
God,
Cleveland. 14 Thus the 1980 news item in
Christianity
a
diplomatic relationship
between the Rou-
Church and the Church of God,
Cleveland,
other U.S. Pentecostal
minister,’3
(he
remained
joined
Today indicating
manian Pentecostal
which caused such
anxiety churches
During
evangelism, were
organized
Glasul
reorganized
Gee, reported
denomination,
the Church
among
relationship.
15
Church in
despite
and
and cities. From
1928,
a
Cuvintul
adevarului)
the seat of the new
was
merely
affirmative of a historic
the 1922 – 1945
period,
the Pentecostal
Roumania remained an
illegal organization. However, the official decrees
forbidding
Pentecostal
worship
such activities continued. Pentecostal churches
in other
provinces
periodical,
adevarului
(becomes
was
published
in Braila. 16 Braila became
church
(22 February 1929),
the Biserica lui Dumne- zeu
Apostolicd,
with Bradin as
president. ?’ By 1935,
Donald
the
peripatetic
British’Pentecostal
theologian
and
author,
7000 Pentecostals in
Roumania,18
a
figure reported also
by
Leonhard
Steiner,
the erudite Swiss Pentecostal theolo-
and historian. 19
During
this
period,
there were
apparently three editions of
Harfa
Bisericilor lui Dumnezeu20 and a number of tracts and brochures
published.2′
even more difficult
Bishop
was
appointed
affairs.22 The
persecutions, disruptions
gian
The situation Orthodox gious
became
government
when in 1938 an minister of reli- of services and
2
caused
only
a
minority accepted there
was,
in effect, no national
worked
the
persecution
Many
several
theologians. Despite the Antonescu
liei (Sept.
Socialist together.
Republic
greatly
21
although
legal
status
by Sandru
reports
that
The churches and
Nor was clergy,
Apostolicd
Penticostala
organized
Vesiitorul
Evanghe-
‘
the
imprisonments
Bradin to seek a certain
union with the
Baptist churches,
this alternative.23 This meant that
organization.
small
groups
of believers were isolated from each other and
as best
they
could on their own
recognisance.24
all of the
persecution
due to the initiative of Orthodox
Lutherans were also
protagonists.2s
The Nazi
regime
of Ion Antonescu
(1940 – 1944)
saw the
of
religious
minorities reach a new
intensity.26
Pentecostal
pastors spent years
in
prison, including
who
emerged
in the
post-war
era as church officers and
the difficulties the church
emerged
from
period
with about
20,000 members.2?
These Pentecostal believers were divided into three main groups,:28 (1)
Biserica lui Dumnezeu
centered in Arad,
comprising
circa
15,000 adherents,
20 May 1945 and
publishing
the
periodical,
1945 –
1948);29(2)
Crestini botezati cu Duhul
sffnt
sau Biserica lui Dumnezeu
Apostolica
with
headquarters
in Bucharest. This church of circa 4500 members
published
at Timisoara a periodical, Lumina
Evangheliei; (3)
Ucenicii Dom- nului Isus Hristos also with
headquarters
at Bucharest com- prised
of about 1500 members.
The need for official
recognition by the new government,
of
Roumania, brought
these churches
The Pentecostals who had
joined
the
Baptists
re- entered Pentecostal ranks,
joining
the Arad
group.3?
A
variety of efforts at
achieving
national
Pentecostal- unity
made
gradual
when the Arad
denomination,
ApostolicY Pen ticostaldreceived
and
legal standing
general congress
of the united churches met 21 June 1951. The church
by
this time was made
up
of about
36,000
believers.33 A
office was
organized
in Bucharest with Alecsie Vamvu
Bradin was chairman of the
newly organ-
church.34
By September 1953, publication
of a new
periodi-
Buletinul Cultului Penticostal
began
under the
editorship of Trandafir Sandru who still holds the same
post.35
The freedom found since 1945 has led to a
deep
and sincere
for and
loyalty
to the
government.
Indeed that loyalty, theologically
based on Romans 13 and Titus
3:1-3,
has been
accepted
as an article of faith
(see Appendix,
This has been
angrily
contested
by political-religious
headway, expedited Biserica lui Dumnezeu recognition
national and Trandafir ized cal,
Sandru;
‘
appreciation
official on 14 November 1950.3′ The first
article
27).36 exiles such
3
22
as R. Wurmbrand37 and Hollenweger has cautioned
against over-generalizations
about the rhetoric of torture and free- dom.3g The World Christian Encyclopedia indicated that church-state relations have not been trouble free.39
Christianity Today
notices indicate similar
problems.40
Durasoff also states that
membership may
not be transfered from the Roumanian Orthodox Church to the Pentecostal Church
(although
the opposite may
be
done).41
Whatever the
limitations,
the church grew by
1971 to circa 80,000 members in 1381 local
congrega- tions.42 The World Christian
Encyclopedia compilers found,
in 1980,
1750
congregations,
101,000 adult members and nearly 100,000
additional adherents.43
The Roumanian Pentecostal Church has been
denigrated by Americans with
respect
to
theological education,
“The preachers
are untrained, as no Bible School exists for their workers. “44 This is however a
particularly myopic
view which considers U.S.
style
Bible schools to be essential structures for theological
and ministerial education.
Fortunately,
the Rou- manian church has been
protected
from U.S. missionaries and has thus been able to be creative in its efforts. The
theological sophistication
of the Roumanian Pentecostal
theologians,
as we shall see below, is as
high
as
anywhere
in the Pentecostal churches.
Theological
education in Roumania has
long
been one of the primary
functions of the various ecclesiastical
periodicals
men- tioned above. Vestitorul
Evanghelei (Sept.
1945 –
1948)
was a primary
contributor to denominational
unity
and to the devel- opment
of a theological consensus. After the 1945
reorganiza- tion,
the Buletinul Cultului Penticostal continued the tradition.
The second method of
training clergy
and other church workers has been a series of seminars that have been conducted intermittently
since 1948. The first was led
by Gheorghe
Bradin ( 1-19 February 1948)
in Arad.45
Throughout
the 1950’s seminars were held in several
strategic
centers in
Roumania, including Bucharest, by Bradin,
Sandru and other
pastors, and, finally during
the
period
March 1974 – March
1976,
a series of four month seminars were conducted for
pastors
as well as other church workers.46
The
opening
of the Seminarul
Teologic
Penticostal
(Pentec- ostal
Theological Seminary)
in Bucharest on 20 November 1976 as a
university
level
theological faculty
was a
major develop- ment in Pentecostal
theological education,
not
only
in Rouma- nia,
but also in the rest of the world.47 The
faculty
offers a four year program
under the direction of the General Council of the
4
23
Church which has
appointed
Trandafir Sandru as director. Stu- dents must confirm their admission after the first
year by exam- ination.
They
must also
complete practical internship
in a series of churches to receive
pastors’
recommendations
necessary
for continuance. 48 The
government
sets the number of students who ultimately may
be admitted to the
program.
The final examina- tion,
after four
years,
covers
dogmatic
and
systematic theology, homiletics
(theoretical
and
practical), pneumatology,
as well as world and Pentecostal
history.49
This
survey
of Roumanian Pentecostal
history
does not
pre- tend to be exhaustive, but to
point
to
possibilities
for additional research. It is
hoped
that crucial documents for Roumanian ecclesiastical and national
history may
be
published
and the bibliography
of the
early period
established.
Furthermore,
the challenge
of
Hollenweger5O
has
yet
to be taken
up.
One of the features of the
past
decade has been a
fleury
of publications
which has established the authors as intellectual leaders in the world Pentecostal movement. Let us now
briefly examine those
publications.
. II. Recent
Theological Scholarship
Since its
beginnings
in
1922,
the Roumanian Pentecostal churches have been involved in
publishing
activities as
they sought
to articulate their vision of the Christian
life,
to establish a united
theological understanding,
and
especially
before
1945, to defend themselves in the face of state church and
government persecution.
From 1945 to
1976,
three editions of the
hymnal, Harfa
Bisericilor lui Dumnezeu
(1946, 1952, 1970)
and a number of brochures, almanacs and calendars were
published
as well as the Buletinul Cultului Pentecostal
(Sept.
1953 –
).
Theological Encyclopedia
In
1976,
a volume entitled Indrumatorul Pastorului52 edited by
Trandafir Sandru53
inaugrated
a new
page
in the
history
of Pentecostal
scholarship
and
scholarly publishing.
This volume contained the communications
presented
at the
theological
and practical
ecclesiastical
polity
consultations held between March 1974 and March 1976. These
comprised
a
reprint
of the state- ment of the church’s faith as well as
essays covering
the entire gammet
of theological study, from
systematic theology,
biblical studies,
and
history,
to
pastoral theology,
Christian
ethics,
and church administration. It is a splendid example of the
discipline of
“theological encyclopedia.”
5
24
Exegesis
and Biblical Studies
Paul and Pauline Literature. The next volume to be
published was Trandafir Sandru’s
study
of the life and work of the
Apostle Paul.s4 This introduction to Paul, Pauline literature and Pau- line
theology
is intended as a guide for
pastors,
informed
lay- men and
seminary
students.
Sandru
begins
with a synthesis of biblical data about Paul’s life
narrating
his activities from the student
years
to his death.55 It takes the Lucan account as the matrix into which the informa- tion
gleaned
from the Pauline
epistles
is placed. This material is briefly
situated in its historical context, but the treatment does not
recognize discrepancies
between the Galatians
autobiogra- phical
data and the narrative in Acts. It does,
however, provide a possibility of
placing
the
pastoral
letters in the
chronology
of Paul’s life and
thereby
of
recognizing
them as authentic. Paul’s death is
postulated
at circa 68 – 68 C.E.56 which allows for additional
trips
to Crete
(Titus 1:5)
and
Nicopolis (Titus 3:12). Patristic evidence for Paul’s
martyrdom
at Rome is presented.57
The second
section, entitled,
“The
Epistolary Activity
for the Apostle
Paul”
gives
a
survey
of each
epistle including
criteria for
authenticity (where seriously disputed),
main themes and concerns of the
writings
and the date and context of
composi- tion.58 The critical stance is consonant with that of conservative Evangelical
writers in North America and Western
Europe.
In the face of
opinion
from the second
century
until the
present, Sandru maintains the Pauline
authorship
of Hebrews
present- ing
a case for his
position
on the basis of internal evidence.59 The
are also considered authentic.6?
pastorals
The author follows the discussion of critical and
introductory issues with a concise
insightful
introduction to Pauline thought.61 Taking
the
recurring phrase, “gospel
of Christ” and parallel expressions (e.g.
“our
gospel”),
Sandru demonstrates and articulates the christocentric
theological understanding
of Paul.62 From this
perspective,
Paul’s
concept
of the
church,
its organization
and
worship,
the role of the
Holy Spirit,
human nature, eschatology,
relations with
government
and the
family, as well as the
great paradoxes
of Pauline
theology (e.g.
law and grace)
are
expounded.
The most extensive treatment is that of the role of the
Holy Spirit.63
Sandru takes as his
starting point
the Pauline reflec- tions on and the Acts accounts of the work of the
Holy Spirit
in the life of Paul. He relates this to the
theology
and
praxis
of the Pentecostal
churches, arguing
that the
spiritual gifts
have a personal
effect but are to be exercised in the context of the
6
25
church and its
ministry.64
Finally
Sandru
provides
a survey of apocryphal Pauline liter- ature,65
a schematic
presentation
of
biographical
and
theologi- cal
data,66
and a detailed
analysis
of Acts 13-14.67
Professor Sandru has the distinction of
being
one of the
very few Pentecostal
theologians
to deal
seriously
with the Pauline literature of the New Testament and the life of Paul. It is an admirable
presentation, clear, concise,
and
precise reflecting
a thorough knowledge
of biblical materials and an
acquaintance with
secondary
literature.68
Peter and Petrine Literature. The second
major exegetical study is that of Pavel Bochian69 on the life,
ministry
and canonical letters attributed to the
Apostle
Pester. 70 The
presentation
is not designed
to be a critical introduction.
Literary problems,
mat- ters of
perspective
between
Gospel
accounts and the
questions of
authenticity
are not raised.
However,
the treatment shows a thorough
awareness of Christian
history
and literature. For example,
the author
acknowledges
the various traditions con- cerning
the end of Peter’s life in
non-polemical
fashion.71 He chooses to deal with the text as it stands. The volume is an inductive, passionate, devotional,
a
reverently
serious
exposi- tion of the biblical texts
pertaining
to Peter. Peter is
presented as a model of what a person of humble
origins
can become when infused with the
Spirit
of God.
In accordance with this theme, the first
chapter,
“Simon Peter before he was
baptised
with the
Holy Spirit”72 presents
selected vignettes
of Peter as he is described in the
Gospels, especially Matthew. The
emphasis
is on Peter’s
experiences,
both
positive and
negative,
as
preparatory
for
ministry.
The second
chapter comprises
a narrative
exegesis
of Acts 1-12.’3 The
story
line of the text
provides
the framework for insightful theological
and
psychological
reflection. Peter is presented
no
longer
as the
hesitant,
sometimes
rash, disciple, but as a person transformed
by
God’s
Spirit leading
the church in Palestine. The convocation at Jerusalem
(Acts 15)74 is briefly discussed as is Peter’s
relationship
with Paul?5
Finally, expositions
are
proffered
of I Peter76 and II Peter.” Once
again,
there is a careful adherence to the biblical text but with
frequent
reference to the New Testament context. Between the discussion of the two
epistles
is an excursus on the character and behavior of
pastors.78
The
pastor,
as Peter
following
the model of Christ, is to be characterized
by
“internal
energy … the
power
of the
Holy Spirit …
for
good
works.”‘9
7
26
identification,
the in
The
pastoral
orientation, scholarly
reflection
the
Holy Spirit)
volumes of
the rather
meager corpus Biblical
History,
biblical
history, geography scholars have made
significant A.
Negoi?a
provided entitled, Tara Sf£tY (The
Bulgar’s
contribution represents
made to describe
Geological, climatalogical,
the
personal
and the Pentecostal
apologetic (baptism
make this volume a model of its
genre.
The Bochian and Sandru are
important
contributions to
of Pentecostal
exegetical
literature.
Geography
and
archeology,
complementary
Holy Land).80
on biblical
events
and
Archeology.
In the area of
two Pentecostal contributions. Emil
Bulgar
and
sections to a volume
history
and
geography
Much effort has been
on the Old
Testament,
the
studies. The weakest of
in which the
document
author
procedes
to these is
author’s use
makes his work difficult.82 testamental and Roman these the author’s
a basic
Evangelical approach.
the context in which the events took
place.
archeological
and
geographical considerations are
emphasized. Contemporaneous
historical
are mentioned. From this introduction to the world of the ancient Near East as it
impinges
a series of
period
that devoted to the
patriarchal period
of the biblical text as a strictly historical
The best sections deal with the inter-
periods
wide
scientific,
interests blend into a powerful
extensive research
apparent
in this section is not documented.
“Biblical
Archeology”
is a model
scholarly synthe- sis. He discusses
archeology
as a
science,84
describes and ana-
Negoita’s
compares
presents
a similar
analysis
cussing discrepency
between
results from Tel-el-Amarna, archeological data,
to the fall of Jerusalem.83 In
historical and
theological presentation. Unfortunately
the
but
biblical narrative. manifest awareness text. The author Testament stopping
lyses
the
major
discoveries and trends in biblical
archeology,85
the biblical and
Babylonian
creation
accounts,86
and
of
deluge
narratives. At each
point
a balanced scientific
presentation
is made.g? For
example,
in dis-
the date of the Exodus,88 he
acknowledges
the wide
the two
commonly suggested
dates
(15th and 13th centuries
B.C.E.). Using
internal biblical
evidence,
and the
Egyptian
historical and
he shows how each
position
can be
argued. He
suggests
that the later date accords better with the evidence
does not
insist, affirming
the
theological
concerns of the
one of the
strengths
of the
theological priority
continues his
presentation through
and inter-testamental
periods
to the New Testament
as did
Bulgar
with the fall of Jerusalem in 70 C.E. His
Indeed,
of the work is the
of the biblical
the Old
8
work is
carefully
27
In
conception
and
documented and reflects an intimate knowl- edge
of Near Eastern
history
and
archeology.
it
compares quite favorably
with those of
Bright89
and
scope, Wright.90
books import
scholars of
matology.92 study
concerning
the and
quality
of
writers or
understanding
of
pneu-
and illustrated
on the
per-
scholars and
patristic
writers of particular interest are those
Pneumatology.
One of the
specialties
of the Pentecostal movement has been
on the work of the
Holy Spirit, especially
of the
Holy Spirit
for
personal spirituality
life. There has been little concern
among
Pentecostal
to
investigate pneumatology
in and of itself. The work
Trandafir Sandru91 is a
major
contribution toward
filling that lacuna and is a work which must be taken into account in all future efforts to
develop
a Pentecostal
It is a refreshing
beautifully printed
in the tradition of the
systematic theologians
son and work of the
Holy Spirit.
Sandru
organizes
his
subject
in four main divisions.
of 13 chapters, “The
Personality
of the
Holy
that the
Holy Spirit
is a
person
with
personal
and
identity,
whose acts are recorded in the
there is effort to base assertions on
Contemporary
as well.
Chapters
the
symbols
for and names of the
Holy Spirit
Bible.94 The author states that the
“metaphors,
symbols, prototypes,
and emb-
the character and characteristics of the
Holy Spirit providing insights
which would be difficult or
impossible to
express
in less
symbolic language.
The
Gospel of John
and Acts
provide
the
greatest
number of names and
symbols
ana-
With this
emphasis
the author retains the
mystery
of the
that human
intelligence
can know but not
the divine.
Professor
The first section Spirit” argues characteristics
scriptures.93 Throughout biblical evidence. are often cited which discuss found in the
analogies,
lems”95 illustrate
lysed.
Holy Spirit, allowing define or delimit
understanding
parables, allegories
to a restrained
dispensational
a Pente-
as the sanctification
After two short
pages assenting
of
“holy history”96
the author
presents
costal
interpretation
of Pentecost
(Acts
1 and
2),97 and explains the
purpose
of this new
dispensation
and
of
believers,
a new
way
of life for the Christian
“the fruit of the
Spirit.”98
then deals with the
gifts
of the
Holy Spirit, discussing
and communicative
aspects
of the
both on
personal
and collective levels.99 The next
the book
presents
the “other works” of the
Spirit
as
in the church
through
the offices of
apostles, prophets,
empowerment characterized
by
Sandru the illuminative, Spirit’s work, section of active
putative
9
28
evangelists, pastors
and deacons.100 The
Spirit’s
role in the
proclamation
of the
Gospel
is discussed in this context.
Finally
there is a succinct
presentation
of the
Holy Spirit
in
post
New Testament
history, tracing
the concern for
spirituality
through
the life of the church,
dealing primarily
with reform
movements and
major theologians (i.e. Irenaeus, Augustine,
Thomas
Aquinas,
Luther, Xavier, Calvin,
E.
Irving, Finney
and
Moody).’°’
The
major
focus is the
history
of the Pentecostal
movement,
its
Wesleyan
and Keswickian
heritage,
its definition
by
Parham and arrival in Roumania.
The breath of perspective adds richness to a style of presenta-
tion which from the
pen
of a less erudite author could be
tedious. Sandru’s
presentation
is
careful, analytic,
and reflec-
tive. It is an
encyclopedic analysis
of the biblical data on the
Holy Spirit.
Ecclesiology.
Paul Bochian102 has
provided perhaps
the most serious dis-
cussion of
ecclesiology
ever
produced
within the Pentecostal
traditions. The
approach carefully
balances the data
provided
by
the author’s
heritage,
the biblical record and the
poles
of
personal
societal concerns.
The author
begins
with a survey of the biblical data about the
church and the role of the church in the world and of the
individual within the Christian
community.’°3
Considerable
attention is given to the role of
pastor,
both to its
responsibili-
ties and the
temptations
afforded.’o°
This
portrait
of the Christian
pastor
is then related to the
larger theological
themes of the Christian tradition. The
pas-
toral role is largely grounded in the
concepts
of trinity, christol-
ogy
and the
authority
of the
scriptures.
105 However,
two other
factors are crucial: the faith of the
community
and the
liturgy.
106
The faith of the
community
is seen first in the model of the first
Christians and then carried on in the
present through believing,
repentance
and
forgiveness
as evidenced in the sacraments of
baptism
and the eucharist.
The
liturgy, “worship
in Spirit and Truth”
provides
substance
to the
pastoral
role as the
community prays, sings
and meditates
together. 107
Both the faith and the
liturgy
are
part
of the minis-
try
of the
Holy Spirit
to the Church. It is expected that
partici-
pation
in the
community
and
leadership
therein will be concom-
itant with demonstrations of “fruit of the
Spirit,” “gifts
of the
Spirit”
and holiness. 108
‘The life of the Church is to be reflected also in its social dimensions. The Christian
family
is to be a center for the
prac-
10
tice of Christian concerned
responsibilities
be
individual is to and virtue.”1″ Part
hol.?’2
cautioning against
This life in
community eschatological hope. Following Scriptures (including personages Christian
see
expected
29
.
citizenship
and fulfillment of
quality.”
These
of God. Each
by “constancy, peace
ourselves
and the abuse of alco-
document
which no one will
in the tradi-
values and virtues.
109 The
Christian is also to be
that
his/ her
national
patriotic
of the
highest
duties are to be
discharged fully
to the honor
lead a life characterized
of this includes to “… conduct
becomingly”
as regards
promiscuousness
The author cites
approvingly
a
government
the deleterious effects of alcohol abuse.
“3
and in
society
is to be lived in
light
of
the models
provided
in the
from Enoch to
Mary)
the
is to strive to be
ready
for the eschaton, “to strive for peace
with all
men,
and for holiness without
the Lord.””4
Thus,
Bochian
presents
an
ecclesiology grounded
tion of the
community,
in its faith and
liturgy
and oriented toward
eschatology.
It is an active
ecclesiology.
Individuals are
to be involved in
living
out the
implications
of their faith in their homes and national life as well as in the Church.
The
presentation
is
thorough
concerned
with
the
spirituality
and
responsibilities
it is not individualistic. The social nexus is always taken
account. It articulates a Pentecostal vision of the Church which makes
pneumatology
within the
larger
framework
trinitarian. There is no bifurcation of theoretical and practical.
in
community
of individual and
group
life is articulated in light of and based in the classical Christian affirmations.
vidual, into
central,
carefully tionally
Christian
living
aspects
and
carefully
nuanced. While
of the indi-
but
places pneumatology
of
theology.
It is func-
encompassing
all
Theology
Sacramental
One of the recent volumes Pentecostal Church is that ship
and
specifically
to the structures of the church
Four foci
guide
the
presentation. effort is
ments
Secondly,
data
context,
published by
the Roumanian
of Alecsie Vamvu”5 devoted to wor- to the rites which define and
give meaning
The
de-facto elaboration the Roumanian
community. “6.
The first is theological.
made to articulate the
theological
basis for the sacra-
and other acts of
worship
of the
community
of faith.
there is the intentional
presentation
of the biblical
illustrative of the
practice
of the
early
church. In this
the
development
of the
concepts
of worship and
liturgy in the Old and New Testaments is discussed. There is also a
of
worship
Pentecostal Church. As
such,
the volume is
and
liturgical patterns
within
11
30
liturgy.
Finally,
the
important
tome
provides guidelines ship experiences. Bible
readings illustrations. 117
The first section dedication
is not a
effort to understand acts. This
understanding “salvation but text.
Christianizing describe
for the
history
of Pentecostal
for the
clergy
to lead Pentecostal wor-
There are statements of
polity, suggested
and in
Appendix
8 a series of sermon
presentation
organism
through
‘
descriptions water; (3) eucharist; ing
prayers. 121
(4) washing
describing
the theme of acts of
18 It
but a sensitive
of these
scope
of
con-
himself with a
but seeks to
careful
of the book
developes
and
worship
as reflected in the Old Testament.
mere
recounting
of the biblical
narratives,
the
symbolism
and
significance
has an
eye
on the entire
history,”
the focus is on the Old Testament
In other words, the author does nor content
superficial
of the Old
Testament,
how God was
working
in the consciousness of Israel to develop
a worshipping
community.
The
majority
of the work is devoted to an
equally
of the New Testament
developments.’ 19
There is first of all an overview of the nature of the church as a
living
assembled
by God,
constituted
through organization and internal
disciplinary structures,
and which is reflected
a personal
knowledge
of God, a holy
life, and
service in the context of
community.?2?
Thereafter are
programmatic
of individual
“acts:”(1) ordination; (2) baptism
in
of
feet; (5) marriage; (6) bless-
of children;
(7) annointing
the sick with
oil; (8) funerals; (9)
In each
instance,
the author details the
symbolism attendant to the act and its
purpose
and function within the community
of
faith, presenting
the relevant biblical
data,
and
the
appropriate
mode of
practice.
Let us take for
example,
the
“washing
of feet. “‘ 22 The Rou- manian Pentecostal Church observes Jesus’ admonition as
in John 13:1-13 that the ritual of “washing
within the Christian
community.
It celebrates the virtues of humility, love and
purity
within the Church as well as that of service. It is consonant with the biblical structures for community
acts of
worship
as reflected
Pauline
description
of the Church. The
liturgical
with
baptism
and the
eucharist,
is not limited to the
church,
but
a concrete witness to Christian values for those outside
It is to be celebrated in
conjunction
and in order” under the direction
characterized
recorded be observed
permits
the
community.
eucharist, “decently pastor
in an
atmosphere
The volume is a remarkable sacramental
theology
within
of feet’ is to
in the
Gospels
and the
function,
as
with the
of the
by prayer
and
worship. pioneering
effort in the field of the Pentecostal traditions. It is
12
and
thoughtful
grounded
31
of the
“why”
as well biblical in orienta-
tion and
deeply
and
distinctively cal life
aware of and, of view.
eminent
prudent
in its
presentation
as the “what.”The intent is to be thoroughly
in
congruence
with the New Testament church. It is
in the traditions and
liturgi-
of the Roumanian Pentecostal
church,
but the author is
to a certain
extent,
in
dialogue
with other
points
The book establishes Pastor Alecsie Vamvu as a pre-
Pentecostal
theologian
and
liturgist.
Conclusion
The Roumanian Pentecostal
This church
Church has
produced
leaders
churchmen and
evangelists,
theologians
and writers.
traditions. The
history
scholarship world-wide provides will be undertaken ing
of
and scholars who are not
only good
but also
competent, careful, thoughtful
has demonstrated that there need be no
dichotomy between the revivalist and
scholarly
and
of this church deserves to be better known in the
Pentecostal movements.
a step in that
direction,
to increase our
knowledge
this
significant
Pentecostal tradition.
It is hoped that this article and that additional research
and understand-
13
32
APPENDIX
The “Declaration of Faith” of the Roumanian Pentecostal
rule of faith and conduct
3) conceived of
1.31-35;
Acts 2.29-33, 4)
God created both
5) After the creation the fall of a third
Church:123
is verbally inspired
by
God
authoritative
existing
in three Persons:
interceding
for us
(Luke
1) The
Bible
(or Holy Scriptures)
and is the revelation of God to man; the infallible
(II
Tim.
3.15-17).
2) There is only
one
God, eternally
the
Father,
Son and
Holy Spirit (the Holy Trinity) (I John 5.7).
Jesus Christ is the
only begotten
Son of the
Father,
the
Holy Spirit
and born of the
virgin Mary.
He was
crucified, died,
was
buried,
and raised from the dead.
Forty days
after His resurrection he ascended to Heaven and now stands at the
right
hand of the
Father,
I John
2.1).
the material world and the
angels,
which are
spiritual beings.
God is the Creator and the Architect of the whole universe
(Gen. 1.1;
Ps.
104.4).
of the
angels,
Lucifer’s rebellion entailed
of the
angels.
The cause of the Fall was the sin of
pride (Is. 14.12-14;
Jud.
6;
Rev.
12.4-9).
Man is the crown of creation and God’s
personal
work. Man was created in God’s
image
and likeness
(body,
soul and spirit) (Gen. 2.4-7).
Since the first man
disobeyed
entered into the world
(Rom. 5.12).
meaning
another
way.
Sin
brought
the curse
falling upon
the whole of mankind.
6)
7)
freedom of choice
willingly
or follow
consequences,
(Gen. 2.16; 3.14-24).
His kindness
.
God’s
commandment,
sin
Man is endowed with that he can either serve God
about serious
by sending
His Son into the
God’s
grace
is
.
8)
God showed
world as a sacrifice for mankind’s
redemption.
His unlimited kindness and love which teach us to
and worldliness and lead a temperate, just
embodied
by forsake heathenism
9) Repentance
and
holy
life.
(John 1.17; Ephes. 2.5-9).
means the
acceptance
of God’s
grace through the sinner’s
turning
back to God. It is
accompanied by
the confession of sins.
(Mark 1.5;
John
15.7;
Acts
17.39).
The
receiving
of the Lord Jesus Christ
as personal
Saviour
about
justification. (Rom. 10.9-10; 5.9-11).
The new birth is a spiritual transformation
produced by the
Holy Spirit
and the Word of God.
(John 3.3-5;
II Cor.
5.17). It entails the
renewing
of
mind,
soul and the whole life.
brings
10)
14
33
11)
In the name of the
Holy Trinity, baptism
is
granted
to those
persons
who foresake their sins and
accept
the
redemption offered
through
the sacrifice of Jesus Christ.
Baptism
is subse- quent
to the confession of a clean heart.
(Math. 28.19-20;
Acts 16.30-33;
I Pet.
3.21).
Believers’ children are
given
a blessing
(Mark. 10.16)
accord- ing
to Num. 6.24-26.
12) Sanctification, namely
the
thorough
observance of a holy life,
has to be the constant aim of all believers. Sanctification includes the
rejection
of
anything
that
may
stain our
thoughts, heart, eyes
and ears. “But the fruit of the
Spirit
is
love, joy, peace, longsuffering, gentleness, goodness,
faith, meekness, temperance. Against
such there is no law”.
(Gal. 5.22-23).
Sanc- tification
begins
at conversion and continues
throughout
the believer’s life.
Smoking
and alcoholic drinks are
strictly
forbid- den.
(Prov. 20.1; 23.29-32;
Is.
28.7; 55.2;
I Cor.
5.11; 6.10; 10.31-32;
II Cor.
7.1; Ephes. 5.3-9; John 1.21).
13) Prayer
and
fasting
are
ways
of
communicating
with God (Acts 2.42) through
which the believer
may enjoy
God’s
prom- ises.
(Luke 11.13;
Mark
17.21;
Acts
14.23;
I Cor.
11.27).
14)
The Lord’s
Supper
was instituted
by
the Saviour in rememberance of His death and it consists of unleavened bread and nonalcoholic wine. (Math. 26.26-29; I Cor.
11.23-26).
The two elements of the
Supper
have the value of the
body
and blood of the Lord Jesus.
(I
Cor.
11.27-29).
15) After
the
Holy Supper,
the Lord washed the
disciple’s
feet. It is recommended that believers observe this
practice, showing humility
and
brotherly love,
and their obedience to the Lord’s commandments.
(John 13.1-17).
It is called
“washing
the saints’
feet”.
(Tim. 5.10).
16) Baptism
in the
Holy Spirit
took
place
at Pentecost. It is a personal experience
with God which consists of
receiving
heav- enly power. (Acts 1.4-5).
“And
they
were all filled with the
Holy Ghost and
began
to
speak
with other
tongues
as the
Spirit gave them utterance”.
(Acts 2.4).
The
baptism
with the
Holy Spirit was
promised
to all believers.
(Acts 2.39).
17)
There are nine
gifts
of the
Holy Spirit,
as follows: “For to one is
given by
the
Spirit
the word of
wisdom;
to another the word of knowledge by the same
Spirit;
to another the
working
of miracles;
to another
prophecy;
to another
discerning
of
spirits; to another divers kinds of tongues; to another the
interpretation of
tongues”. (I
Cor.
12.8-10).
18) Prayer
for the sick and
anointing
with oil were instituted by
Jesus Christ and His
apostles.
These methods are not incom-
.
15
34
patible
with medical
call for the elders of the church; anointing
science. ‘Is
any
sick
among you?
Let him
and let them
pray
over
him,
him with oil in the Name of the Lord. And the
prayer of faith shall save the sick, and the Lord shall raise him
up;
and if he have committed sins,
they
shall be
forgiven
him”.
(James
5.14-15).
19)
The Church
iour ;
it consists of all believers.
is a divine
institution,
of God
1.22; 5.23-25;
20)
The ministers presbyters
prayer
and The deacons assist
21 ) The discipline Christian
morality proved. They
of
of
founded
by
the Sav-
The term has two
meanings:
It
represents
the
its
principles
at the (Acts 20.28;
Hebr.
12.23; Ephes.
also called
through
local church and universal Church
(I
Cor.
1.2).
kindgom
on
earth, striving
to
apply
level of human
relationships.
Rom.
14.17).
the Church are the
pastors,
or
bishops,
and deacons.
They
are ordained
the
laying
on of hands.
(Ephes. 4.11;
I Tim.
4.14).
the
pastors. (Acts 6.3-6).
the Church
requires
the observance of
and the
judging
of members whose
guilt
is
can be deprived of certain
rights,
i.e.
participation in the Lord’s
Supper
and can even be excluded from the Church. (Math. 18.15-17).
is a biblical
principle.
the church and work of God.
(I
Cor. 16.1-2; Hebr.
13.16).
God is
to a tenth of our income.
(Gen. 14.20;
II Chron.
31.5;
22) Tithing
entitled
Math.
3.10;
Luke
18.12).
20.19;
Acts
20.7;
Revel. Church has services during
the
year (New Year, Resurrection,
the Ascension,
ony marriage. the conditions set
Each believer has to
support
(John
the
are
permitted only upon
23) Sunday
is considered the
day
of the
Lord,
when all believ- ers should attend the divine services of the local church.
1.10).
In addition the
Sunday,
on
Thursday,
and on
special
occasions
the Lord’s
Baptism, Easter,
the
Pentecost and
Christmas).
24)
The
religious wedding ceremony
succeeds the civil cerem-
Divorce and
remarriage
forth in the Bible.
(Mat. 19.3-9). Concubinage is forbidden.
command that teaches us to dress decently,
credit the Church of God in the
eyes
of the world.
(I Tim. 2.9-10; I Pet.
3.1-16;
Rom.
12.2;
James
4.4).
26) Eschatology:
The
Holy Scriptures
the Lord Jesus Christ. Two
25) Modesty
is a biblical
avoiding
the ornaments
and the
make-up
which dis-
speak
of the second
stages
can be
coming
of distinguished:
a)
The
Rapture
b)
The
appearance
of the Church
of Jesus Christ in the clouds in the
sky.
16
35
The Lord Jesus Christ will
reign
over the earth a thousand years.
Satan will be bound.
Finally,
the universal
resurrection, the
judgement
at the white
throne,
and
eternity, everlasting
life for the
just,
and eternal
punishment
for the wicked.
(I
Thes. 4.13-17;
Rev.
20.5-15; 21.1-27).
27)
The
government
is established
by God,
and must be respected
and observed.
(Rom. 13.1-7;
Tit.
3.1-3).
*David
Bundy
serves as the Collection
Development
Librarian and as Assistant Professor of Christian
Origins
at
Asbury Theological Seminary.
He is a Ph.D. Candidate at the Catholic University
of Leuven in
Belgium.
I David B. Barrett, et al. World Christian
Encyclopedia.
A Compara- tive Study of Churches and
Religions
in the Modern World A. D. 1900 – 2000 (Nairobi, Oxford, New York: Oxford
University Press, 1982), 588. Hereafter, World Christian
2The first author to
Encyclopedia.
provide significant
information was Walter J. Hollenweger,
Handbuch der
Pfingstbewegung (Inaug.
Diss.
Zurich, 1965). Hereafter, Hollenweger,
Handbuch.
Hollenweger suggested, § 05.25,
that a “thorough
sociological, psychological
and
theological
of the Roumanian Pentecostal movement” would be most fruit-
study
ful. His suggestion has not been taken
up. The Roumanian Pentecostal Church is not mentioned in many of the standard works on the world wide Pentecostal movments, such as Donald Gee, Wind and Flame (Nottingham:
Assemblies of God
Publishing House, 1967), idem,
The Pentecostal Movement (Luton: Assemblies of God
Publishing House, 1949);
Nils
Bloch-Hoell, Pinsebevegelsen (Oslo: Universitetsforlaget, 1956);
J.T. Nichol, The Pentecostals
(Plainfield,
N.J.:
Logos, 1966); W.J.
Hollenweger,
The Pentecostals: The Charismatic Movement in the Churches
(Minneapolis: Augsburg, 1972). There are only cursory notices in: Gordon F. Atter, The Third Force 3rd. ed. (Peterborough, Ont.: the
College Press, 1970);
Charles W. Conn, Where the Saints Have Trod. A History of Church of God Missions
(Cleveland: Pathway Press, 1959)
and Charles E. Jones, A Guide to the Study of the Pentec- ostal Movement
(ATLA Bibliography Series, 6; Meteuchen N.J.
and London: The Scarecrow Press and ATLA,
1983) who provides
refer- ence
only to the present periodical,
Buletinul Cultului Penticostal, and to the account
by S. Durasoff of his
visit to Roumania, Pente- cost Behind the Iron Curtain popular
(Plainfield,
N.J.:
Logos, 1972). 3Trandafir
Sandru, “Rumanien,”
Die Pfingstkirchen, Selbstdarstel- lung,
Dokuments, Kommentare
hrsg.
W.J.
Hollenweger
Die Kirchen der Welt,
7; Stuttgart: Evangelisches Verlagswerk, 1971) 82-90, (Hereafter, Sandru, Rum3nien),
and idem Biserica lui Domnezeu Apostolicd
Penticostala din Romania
(Bucharest:
Editura Cultului Penticostal, 1982), (Hereafter, Sandru, BLD) English
translation: The Pentecostal
Apostolic
Church
of
God in Romania
(Bucharest: n.p.,
17
36
Sandru,
PAC).
Cf. review
by
D.
Bundy,
EPTA
1982), (Hereafter,
Bulletin
2( 1983), 35-37.
4Sandru, BLD, 26; Sandru Rumanien,
83. This letter has
not, to my knowledge,
been
published.
5Pavel Budeanu, Adevarul biblic
(Cleveland: I have been unable to locate a
copy.
Cf.
n.p., n.d.).
Sandru, BLD, 29, Sandru, PAC, Sandru, Rum2inien,
83. The accounts
present
a
27, lem. BLD and PA C indicate the letter and brochure historiographical arrived
prob- Roumania before June 1922. Rumiinien the
together
in
suggests
letter arrived in 1921 and the brochure arrived in the summer of 1922. There well have been two letters
may
describing
the Pentecostal revivals. Neither
has, to
my knowledge,
been
published.
6Sandru, BLD, 29, PAC, 27, Rumänien,
83.
7Sandru, BLD, 29, PAC, 29, Rumänien,
84.
8Sandru, BLD, 29, PAC,
29.
9Sandru, BLD, 29, PAC,
29. The
decree,
as cited
by Sandru,
indi- cates a 14 brochure,
Declarareafundamentului
adevarat ration of Fundamental page had been
(Decla-
Truths)
IOSandru, BLD, 29, PAC,
29.
published.
“Charles W. Conn, Where the Saints Have Trod, A
Church
History of
of God
Missions
(Cleveland: Pathway Press,
With- out doubt there were other
foreign
contacts
1959), 254.
especially
with Pentecostal even with the Bible School in
European
theologians, perhaps
but I have been unable to document such
Danzig, mention of Roumania or of Budeanu in the second
relationships.
There is no
edition of Conn, Where the Saints Have Trod…
(Cleveland: Press,
Sandru, BLD, 29, PAC,
29.
Pathway 1977).
‘3Hollenweger, Handbuch, §
05.25.003.
‘4Sandru, Rumåonien,
84.
‘5 Christianity Today 24, 19 (Nov. 7, 1980), pp.
92 [1393], 94 (1395].
‘6Sandru, BLD, 32, PAC,
31. Sandru, Rumanien, 85 – 86, gives the date as 1929.
“Sandru, BLD, 32, PAC,
31.
‘8Donald
Gee, Upon All Flesh (Springfield: Assemblies of God Pub- lishing House, 1932),
23 -24.
‘9Leonhard Steiner, Mit folgenden Zeichen. Eine
Mission fUr
Darstellung
der Pfingstbewegung (Basel: Verlag
das volle
Evangelium,
1954), 205.
zogandru, Romanien, 86, reports
editions with and without notes. The fourth edition was published at Tim?oara: Vestitorul
1946. I have not seen
Evangheliei,
any of the early
editions. Cf. Sandru, BLD, 48 -50. PA C, 2′ 47.
Sandru, BLD, 34, PAC,
32. No details from this period,
other than are
bibliographic
periodicals,
available.
22Hollenweger, Handbuch, § 05.25.003; Sandru, Rumänien,
86.
23Sandru, Rumdnien,
86.
24Sandru, Rumänien,
86.
25Hollenweger, Handbuch, §
05.25.003. This
may
indicate that members of the expatriate German Lutheran church were converting to
18
37
the Pentecostal movement. It is impossible, at this
point,
to ascertain whether or not German Pentecostal literature was circulating in that community.
26Sandru, Rumänien,
87.
27Sandru, Rumänien,
87. Hollenweger,
Handbuch,
there had been
§ 05.25.003, sug- gests 60,000 secret
in the The account of van der “From
baptisms pre-1944 period.
Bijl,
Behind the Iron
Curtain,”
Pentecost no. 67 (1964)., 10, from which this data comes, is, however, trium- phalist
in tone. Whatever the
number,
it
clearly
is significant that so
many members
emerged
in good
standing
and could serve as the base for the post-1944 growth.
Cf. Trandafir
Sandru,
“About 500 Pentecostal Churches in Roumania,” Pentecost no. 6 ( 1948), 5.
28This data is from
Sandru, Rumönien, 88,
unless otherwise indicated.
.
29Sandru, BLD, 36, 48, PAC, 36,
45. This
periodical
was edited
by Trandafir Sandru. Sandru, Rumönien,
88, gives
the first issue as August
1945. I have been unable to
verify
which date is correct but tentatively accept
the more
recently published
date.
3oSandru, Rumänien,
88.
31Sandru, BLD, 37, PAC, 36, Rumönien, 88.
32Sandru, BLD, 37, PAC, 36.
33Sandru, BLD, 37, PAC, 36.
34Sandru, BLD, 37, PAC, 36.
35Sandru, BLD, 37, PAC, 37, Rumänien, 89. Cf., Jones, Guide, no. 1754.
36Trandafir
Sandru,
“Good News From
Roumania,” Pentecost no. 74 ( 1976), 6.
Cf. also Sandru, Rumönien,
89, Sandru BLD, 8, 15, 56 – 60 and Sandru PAC,
8, 15, 54 –
58.
3’Cited in S.
Durasoff,
Pentecost Behind the Iron Curtain
(Plani- field : Logos,
1972), 72. N.B.:
Wurmbrand is not a Pentecostal.
38Hollenweger, Handbuch, §05.25.003.
Cf. Gordon F.
Atter,
The Third Force 3rd. ed.
(Peterborough,
Ont.: The
College Press, 1970), 188 (Undocumented).
39 World Christian
Encyclopedia,
587. Cf.
Durasoff, Pentecost Behind the Iron Curtain, 65 – 73.
40Christianity Today 25, 13 (July 17, 1981), 93
Cf. also, Alan Scarff,
“Police Pressure on Roumanian
[990].
Christians
Grow,”
Christian- ity Today 26,
3 (February 5,
1982),
84 – 85. The latter article does not specifically
mention Pentecostals.
4?Durasoff,
Pentecost Behind the Iron Curtain, 66.
42Sandru, Rumanien,
89.
Hollenweger,
Handbuch, 05.25.003, 43
800 churches and
§ reported 80,000
members.
World Christian
Encyclopedia,
588. There are also numerous Roumanian Orthodox charismatics as well as the
Movement” which is Pentecostal in doctrine.
“Gypsy Evangelical
Sandru, BLD, 39, PAC, 37, is more
conservative
listing,
“785
organized churches,
142 and about
pastors
150,000 believers,
44Durasoff,
Pentecost
including
children.”
Behind the Iron Curtain, 68.
45Sandru, BLD,
41. The date in Sandru,
PAC, 40 is misprinted.
19
38
46Sandru, BLD,
41 – 42, PAC, 40 -41.
47D.
Bundy,
“Historical
Perspectives
on the
Development
of the Eurpoean
Pentecostal
Theological Association,”
Pneuma 2:2 ( 1980), 20. Cf. Sandru, BLD, 44 – 47, PAC, 41 – 44. On
Malcolm “Trends in
European theological concerns see Hathaway, Ministerial
Training,” Papers
Presented at the Second Meeting
of the European
Pentecostal Theological
Association, Brussels, Belgium 31 January – 2
February 1980 ed. D. Bundy
(Leuven:
Institute of University
1980),
16 – 27.
Ministry,
– 48Sandru, BLD, 45, PAC,
42.
49Sandru, BLD, 47, PA C, 44.
50See above, note 2.
5’Sandru, BLD,
48 – 50, PAC, 45 – 46. See above note 20.
Editura Cultului
Penticostal, 1976). Cf. Sandru, BLD,
S2(Bucurejti,
50 – 51, PAC, 46.
53W.J.
Hollenweger
in his introduction to
Sandru, Rumänien, 83, provides
the following biographical data: Trandafir Sandru
( 1924 – ) was born at Secas
(Arad)
and studied
history
at the
After
University
of Bucharest
specializing
in ancient
history. graduation,
since
1945, he served as editor of two periodicals (see above), as General
Secretary, and Pastor at Bucharest. A prolific and erudite author, he has been director of the Pentecostal
Theological Seminary
since 1976. He has preached
at international Pentecostal
congresses
and is a member of the
European
Pentecostal
Theological
Association. He and P. Bochian (see below)
have
represented
their church and
government
at interna- tional
peace
conferences at Bucharest
(25
-26 November
1981) and at Stockholm 54
(April 1983).
Viata si invq,tàíura
apsotolului
Pavel Editura Cultului Penticostal,
(Bucurejti:
19’77), 200 pps., bibliography pp.
196 – 197.
Hereafter, Sandru,
Pavel. Cf. review
by D. Bundy,
EPTA Bulletin
2, (1983), 83 – 84.
55Sandru, Pavel;
9 – 85.
56Sandru, Pavel, 83,
192.
57Sandru, Pavel, 75, 76, et passim.
58Sandru, Pavel, 86,
116.
59Sandru, Pavel,
113 – 114.
60Sandru, Pavel,
106 – 112.
6′ Sandru, Pavel,
117 – 177.
62Sandru, Pavel,
123 – 127 et passim.
6JSandru, Pavel,
136 – 150.
64Sandru, Pavel,
147 – 150.
6sSandru, Pavel,
178.
66Sandru, Pavel,
178 – 189.
67Sandru, Pavel,
190 – 191.
6gSandru, Pavel,
196 – 197 provides select
bibliography.
69In a “Postfai’6” to the volume described below, note 70, Trandafir Sandru recounts that Bochian was born 18 July 1918. With his parents he became an
early
adherent of the Pentecostal movement and was baptized
as a
teenager
on 6
September
1931
by
Lela
Gheorge.
He
20
39
became active in the church which was then
illegal,
and
during 1938, was arrested for
preaching
a funeral
service, sentenced to three and a half
years
in prison and fined. Later with the
in he was
reorganization
and zation of the church
legali-
1945, ordained a minister. From 1951 1 – 1962,
he
pastored
in
Arad-Bujac. In
1956 he was chosen Vice- President of the Roumanian Pentecostal Church. After the death of
Gheorghe Bradin,
he became
President,
a post in which he still serves in addition to pastoral
responsibilities.
7OPavel Bochian,
Viala,
activitatea si invdidturile
apostolului
Petru with a
“Postfata”
by T. Sandru
149 Hereafter Bochian Petru.
(Bucure?ti ?Cultul
Penticostal, 1981)
pps. Cf.
the review of D. Bundy, EPTA Bulletin 4 ( 1985).
7’Bochian, Petru,
144 – 146.
‘ZB.ochian, Petru,
7 – 45.
‘3Bochian, Petru,
47 – 93.
74Bochian, Petru,
85 – 90.
75Bochian, Petru,
91 – 93.
76Bochian, Petru,
97 – 126.
77Bochian,’Petru,
131 – 143.
78Bochian, Petru,
127 – 130.
79Bochian, Petru,
127
8OEmil Bulgar and A.
Negoita,
Din
punct
de vedere bilbic, istoric si arheologic. Cursi de seminar.
z Tara SJÎnti1.
Preface
by Trandafir Sandru
)Buchurelti:
Seminarul
Teologic.Penticostal,
198 L 462
pps. Cf. review of D. Bundy, EPTA Bulletin 2 ( 1983) 54 – 55. The volume is divided into two distinct
parts:
uGeografia 1i
istoria
biblidí (pp.
6
243) by E. Bulgar (hereafter, Bulgar, Geografia)
and
“Arheologia
biblica” (pp.
244 – 258) by A. Negoita
(hereafter, Arheologia).
Classi- fied
bibliography, pp.
454 – 458.
Negoita,
8’Bulg-ar Geografia,
10 – 126.
82Bulgar Geografia,
126 – 156.
‘
.
83Bu1gar Geografia,
204 – 243.
84Nego?a,
Arheologia,
245 – 252.
85Negoiti, 86Negoita,
Arheologia,
253 – 263.
Arheologia,
264 – 268.
87Negoaa,
Arheologia,
269 – 272.
88Negoi¡à’,
Arheologia,
291 – 292.
g9John
Bright,
A History
of Israel 2nd ed. (New
York:
9oGeorge Wright,
The Bible and the Ancient Near East
(New
York:
9’See above note 53.
92Trandafir Sandru,
Pneumatologie,
Persona si Lucarea Duhului Sf nt (Bucuresti:
Cultul
Penticostal, 1979) 302 pp’s. Bibliography, pp. 292 – 296. Hereafter, Sandru,
Pneumatologie.
Cf. review of D. Bundy, EPTA Bulletin 3 (9184), 143 – 145.
93Sandru, Pneumatologie,
15 – 154.
94Sandru, Pneumatologie,
43 – 94.
95Sandru, Pneumatologie, 43.
96Sandru, Pneumatologie,
95 – 96.
97Sandru, Pneumatologie,
97 – 99, et passim.
21
40
9gSee especially, Sandru, Pneumatologie,
134 – 143.
99Sandru, Pneumatologie,
155 – 210.
10OSandru, Pneumatologie,
211 – 260.
10 I Sandru, Pneumatologie,
263 – 271. The volume is completed by appendices including
a schematic outline of the material
presented
in the
book,
an index of Hebrew and Greek terms, a glossary of technical terms,
a
dictionary
index of
names,
a
subject
index and extensive bibliography.
It is the bibliography which one of the major strengths
of the book. The author draws
exemplifies
upon
and reacts to literature written in English, German, French, Italian, Spanish, Roumanian and Russian.
iozpavel Bochian, Biserica lui Dumnezeu
Cultul Penticostal, 379
si
aspecta
din viata ei (Bucuresti: [1980]). pps. Hereafter,
Bosnian Bisrric£
?o3Bochian, Biserica, 9 – 30.
1°4Bochian Biserica, 31 – 44, 51 – 54. the other
leadership roles, e.g. deacons and deaconesses are discussed
pp.
45 – 49. et passim.
/05 Bochian, Biserica, 54 – 76, et passim.
‘°6Bochian, Biserica, 82 – 95.
?olgochian, Biserica,
121 – 145.
108Bochian. Biserica,
149 – 151. See also the detailed
discussions, pp. 152 – 179.
‘o9Bochian, Biserica,
54 – 76, et passim.
I/O Bochian, Biserica,
205 – 208: This is part of the Roumanian Pen- tecostal creed. See Appendix article 27.
‘”Bochian, Biserica,
223 – 226.
112Bochian, Biserica,
282 – 284.
“3Bochian, Biserica,
283.
“4Bochian, Biserica,
372 (Hebrews 12: 14.
i ‘5Alecsie
Vamvu, (1913 – )
has been a Pentecostal
pastor
in Roumania since 1939 and
played
a major role in the
reorganization
of the church in 1945. Since then he has served as Vice-President
(1951 – 1956)
and as General
Secretary
of the Roumanian Pentecostal Church in addition to his
responsibilities
as pastor in Bucharest.
‘ ‘6Alecsie Vamvu, Actele de cult in Biserica lui Dumnezeu with a “Prefata”
by Trandafir Sandru
365 put Hereafter, Vamvu, Actele de Cult. It is a sequel
(Bucure?sti:
Cultul
Penticostal, 1981)
to Bochian’s Biserica lui Dumnezeu discussed above.
Bibliography pp.
358.
Many photographs.
117Vamvu, Actele
de Cult, 346 – 357.
118Vamvu, Actele
de Cult, 13 – 86.
“9Vamvu,
Actele de Cult, 87 – 315.
120Vamvu,
Actele de Cult, 87 – 138..
121 Vamvu,
Actele de Cult, 142 – 3l 1.
1?2Vamvu,
Actele de Cult, 219 – 233.
123Sandru, BLD, 9 – 15; PAC, 9 – 15.
This is provided as a supplement to the Pentecostal Creeds
provided by W.J. Hollenweger,
The Pentec- ostals
(Minneapolis: Augsburg, 1972), 513 – 522.
22
