Pentecostal Church in Recent Literature
minority religious ity
World. It has
from other national agressive
for reasons to be indicated the constitutional freedoms ment of
Church in the Socialist
Apostolica, Pentecostal churches.’ It is an
of considerable vital- and model for other
as well as in the Third
maintained its inde- churches, especially
It is widely known that the Pentecostal
the Biserica lui Dumnezeu
one of the
which serves as an
both eastern and
multi-national churches in the U.S.A. The church
remained enthusiastic about
this much to the
of certain North
leaders of the Roumanian Pentecostal church
their church and
at interna- tional
peace conferences, scholarly theological
conferences and consultations as well as at the Pentecostal
and the World Pentecostal Conferences.
At the same time this Pentecostal
due to a dearth of primary
The Roumanian Pentecostal Church has
some remarkable historical3 and
theological pub- lications. The
of this article are to
to foster international
for the Biserica lui Dumnezeu
a contribution to Roumanian historical studies.
I. An Historical
Within the Roumanian
tradition is little
was an interest in
concerns. In the
Bradin and his
to the U.S.A.
at the end of World War I, there
in physical and
for resolution. In
Bradin received a letter from a fellow
Bradin received a bro-
wrote to the Cleveland address on the brochure
chure written in Roumanian Pavel Budeanu,
1924, tion of national authorities. denied and Pentecostal of Cults
preached among lavia,”
but Balkans cannot
with addi- doctrine.6
in the churches.
1922 a letter from Budeanu
on 10 September
the end of the
and had even
Arad and a fledgling denominational structure was instituted with Bradin
the movement had attracted the atten-
A petition for
29 January 1925.9
were held on 16 October
the visit of Pavel Budeanu to Roumania. 10 He also wrote a number of hymns and
in what is now
in Roumania and the
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
Cleveland. 14 Thus the 1980 news item in
between the Rou-
Church and the Church of God,
other U.S. Pentecostal
which caused such
and cities. From
the seat of the new
affirmative of a historic
the 1922 – 1945
Roumania remained an
illegal organization. However, the official decrees
such activities continued. Pentecostal churches
in Braila. 16 Braila became
(22 February 1929),
the Biserica lui Dumne- zeu
with Bradin as
president. ?’ By 1935,
7000 Pentecostals in
figure reported also
the erudite Swiss Pentecostal theolo-
and historian. 19
apparently three editions of
Bisericilor lui Dumnezeu20 and a number of tracts and brochures
even more difficult
The situation Orthodox gious
when in 1938 an minister of reli- of services and
minority accepted there
in effect, no national
theologians. Despite the Antonescu
The churches and
Nor was clergy,
Bradin to seek a certain
union with the
this alternative.23 This meant that
of believers were isolated from each other and
could on their own
all of the
due to the initiative of Orthodox
Lutherans were also
of Ion Antonescu
(1940 – 1944)
minorities reach a new
pastors spent years
era as church officers and
the difficulties the church
These Pentecostal believers were divided into three main groups,:28 (1)
Biserica lui Dumnezeu
centered in Arad,
20 May 1945 and
Crestini botezati cu Duhul
sau Biserica lui Dumnezeu
in Bucharest. This church of circa 4500 members
at Timisoara a periodical, Lumina
Ucenicii Dom- nului Isus Hristos also with
at Bucharest com- prised
of about 1500 members.
The need for official
recognition by the new government,
The Pentecostals who had
re- entered Pentecostal ranks,
variety of efforts at
when the Arad
ApostolicY Pen ticostaldreceived
of the united churches met 21 June 1951. The church
this time was made
in Bucharest with Alecsie Vamvu
Bradin was chairman of the
By September 1953, publication
of a new
Buletinul Cultului Penticostal
editorship of Trandafir Sandru who still holds the same
The freedom found since 1945 has led to a
Indeed that loyalty, theologically
based on Romans 13 and Titus
as an article of faith
This has been
headway, expedited Biserica lui Dumnezeu recognition
national and Trandafir ized cal,
official on 14 November 1950.3′ The first
27).36 exiles such
as R. Wurmbrand37 and Hollenweger has cautioned
about the rhetoric of torture and free- dom.3g The World Christian Encyclopedia indicated that church-state relations have not been trouble free.39
notices indicate similar
Durasoff also states that
not be transfered from the Roumanian Orthodox Church to the Pentecostal Church
the opposite may
the church grew by
1971 to circa 80,000 members in 1381 local
congrega- tions.42 The World Christian
Encyclopedia compilers found,
101,000 adult members and nearly 100,000
The Roumanian Pentecostal Church has been
denigrated by Americans with
are untrained, as no Bible School exists for their workers. “44 This is however a
view which considers U.S.
Bible schools to be essential structures for theological
and ministerial education.
the Rou- manian church has been
from U.S. missionaries and has thus been able to be creative in its efforts. The
of the Roumanian Pentecostal
as we shall see below, is as
in the Pentecostal churches.
education in Roumania has
been one of the primary
functions of the various ecclesiastical
men- tioned above. Vestitorul
was a primary
contributor to denominational
and to the devel- opment
of a theological consensus. After the 1945
the Buletinul Cultului Penticostal continued the tradition.
The second method of
and other church workers has been a series of seminars that have been conducted intermittently
since 1948. The first was led
Bradin ( 1-19 February 1948)
the 1950’s seminars were held in several
Roumania, including Bucharest, by Bradin,
Sandru and other
pastors, and, finally during
March 1974 – March
a series of four month seminars were conducted for
as well as other church workers.46
of the Seminarul
in Bucharest on 20 November 1976 as a
major develop- ment in Pentecostal
in Rouma- nia,
but also in the rest of the world.47 The
offers a four year program
under the direction of the General Council of the
Church which has
Trandafir Sandru as director. Stu- dents must confirm their admission after the first
year by exam- ination.
complete practical internship
in a series of churches to receive
for continuance. 48 The
sets the number of students who ultimately may
be admitted to the
The final examina- tion,
systematic theology, homiletics
as well as world and Pentecostal
of Roumanian Pentecostal
pre- tend to be exhaustive, but to
for additional research. It is
that crucial documents for Roumanian ecclesiastical and national
and the bibliography
to be taken
One of the features of the
decade has been a
which has established the authors as intellectual leaders in the world Pentecostal movement. Let us now
briefly examine those
. II. Recent
the Roumanian Pentecostal churches have been involved in
to articulate their vision of the Christian
to establish a united
1945, to defend themselves in the face of state church and
From 1945 to
three editions of the
Bisericilor lui Dumnezeu
(1946, 1952, 1970)
and a number of brochures, almanacs and calendars were
as well as the Buletinul Cultului Pentecostal
a volume entitled Indrumatorul Pastorului52 edited by
This volume contained the communications
consultations held between March 1974 and March 1976. These
of the state- ment of the church’s faith as well as
the entire gammet
of theological study, from
and church administration. It is a splendid example of the
and Biblical Studies
Paul and Pauline Literature. The next volume to be
published was Trandafir Sandru’s
of the life and work of the
Apostle Paul.s4 This introduction to Paul, Pauline literature and Pau- line
is intended as a guide for
lay- men and
with a synthesis of biblical data about Paul’s life
his activities from the student
to his death.55 It takes the Lucan account as the matrix into which the informa- tion
from the Pauline
is placed. This material is briefly
situated in its historical context, but the treatment does not
between the Galatians
data and the narrative in Acts. It does,
however, provide a possibility of
letters in the
of Paul’s life and
them as authentic. Paul’s death is
at circa 68 – 68 C.E.56 which allows for additional
Nicopolis (Titus 3:12). Patristic evidence for Paul’s
at Rome is presented.57
for the Apostle
authenticity (where seriously disputed),
main themes and concerns of the
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
In the face of
from the second
present, Sandru maintains the Pauline
a case for his
on the basis of internal evidence.59 The
are also considered authentic.6?
The author follows the discussion of critical and
introductory issues with a concise
introduction to Pauline thought.61 Taking
recurring phrase, “gospel
of Christ” and parallel expressions (e.g.
Sandru demonstrates and articulates the christocentric
of Paul.62 From this
the role of the
human nature, eschatology,
family, as well as the
law and grace)
The most extensive treatment is that of the role of the
Sandru takes as his
the Pauline reflec- tions on and the Acts accounts of the work of the
in the life of Paul. He relates this to the
of the Pentecostal
have a personal
effect but are to be exercised in the context of the
church and its
a survey of apocryphal Pauline liter- ature,65
and a detailed
of Acts 13-14.67
Professor Sandru has the distinction of
one of the
very few Pentecostal
with the Pauline literature of the New Testament and the life of Paul. It is an admirable
presentation, clear, concise,
a thorough knowledge
of biblical materials and an
Peter and Petrine Literature. The second
major exegetical study is that of Pavel Bochian69 on the life,
and canonical letters attributed to the
Pester. 70 The
is not designed
to be a critical introduction.
mat- ters of
accounts and the
are not raised.
the treatment shows a thorough
awareness of Christian
and literature. For example,
the various traditions con- cerning
the end of Peter’s life in
fashion.71 He chooses to deal with the text as it stands. The volume is an inductive, passionate, devotional,
exposi- tion of the biblical texts
to Peter. Peter is
presented as a model of what a person of humble
can become when infused with the
In accordance with this theme, the first
“Simon Peter before he was
Holy Spirit”72 presents
of Peter as he is described in the
Gospels, especially Matthew. The
is on Peter’s
of Acts 1-12.’3 The
line of the text
the framework for insightful theological
reflection. Peter is presented
rash, disciple, but as a person transformed
the church in Palestine. The convocation at Jerusalem
(Acts 15)74 is briefly discussed as is Peter’s
of I Peter76 and II Peter.” Once
there is a careful adherence to the biblical text but with
reference to the New Testament context. Between the discussion of the two
is an excursus on the character and behavior of
the model of Christ, is to be characterized
energy … the
Holy Spirit …
meager corpus Biblical
history, geography scholars have made
provided entitled, Tara Sf£tY (The
made to describe
and the Pentecostal
make this volume a model of its
The Bochian and Sandru are
In the area of
two Pentecostal contributions. Emil
sections to a volume
Much effort has been
on the Old
studies. The weakest of
in which the
to these is
makes his work difficult.82 testamental and Roman these the author’s
the context in which the events took
geographical considerations are
are mentioned. From this introduction to the world of the ancient Near East as it
a series of
that devoted to the
of the biblical text as a strictly historical
The best sections deal with the inter-
interests blend into a powerful
in this section is not documented.
is a model
scholarly synthe- sis. He discusses
describes and ana-
results from Tel-el-Amarna, archeological data,
to the fall of Jerusalem.83 In
theological presentation. Unfortunately
biblical narrative. manifest awareness text. The author Testament stopping
discoveries and trends in biblical
the biblical and
narratives. At each
a balanced scientific
is made.g? For
the date of the Exodus,88 he
(15th and 13th centuries
he shows how each
that the later date accords better with the evidence
concerns of the
one of the
to the New Testament
with the fall of Jerusalem in 70 C.E. His
of the work is the
of the biblical
documented and reflects an intimate knowl- edge
of Near Eastern
compares quite favorably
with those of
writers of particular interest are those
One of the
of the Pentecostal movement has been
on the work of the
Holy Spirit, especially
life. There has been little concern
in and of itself. The work
Trandafir Sandru91 is a
filling that lacuna and is a work which must be taken into account in all future efforts to
It is a refreshing
in the tradition of the
son and work of the
in four main divisions.
of 13 chapters, “The
whose acts are recorded in the
there is effort to base assertions on
for and names of the
Bible.94 The author states that the
the character and characteristics of the
Holy Spirit providing insights
which would be difficult or
Gospel of John
number of names and
the author retains the
can know but not
The first section Spirit” argues characteristics
scriptures.93 Throughout biblical evidence. are often cited which discuss found in the
Holy Spirit, allowing define or delimit
to a restrained
as the sanctification
After two short
2),97 and explains the
of this new
of life for the Christian
“the fruit of the
then deals with the
Holy Spirit, discussing
and collective levels.99 The next
the “other works” of the
in the church
the offices of
Sandru the illuminative, Spirit’s work, section of active
and deacons.100 The
role in the
is discussed in this context.
there is a succinct
the concern for
the life of the church,
major theologians (i.e. Irenaeus, Augustine,
Luther, Xavier, Calvin,
focus is the
of the Pentecostal
Parham and arrival in Roumania.
The breath of perspective adds richness to a style of presenta-
tion which from the
of a less erudite author could be
tive. It is an
of the biblical data on the
Paul Bochian102 has
the most serious dis-
within the Pentecostal
balances the data
the biblical record and the
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
attention is given to the role of
both to its
ties and the
of the Christian
is then related to the
themes of the Christian tradition. The
toral role is largely grounded in the
of trinity, christol-
factors are crucial: the faith of the
The faith of the
is seen first in the model of the first
Christians and then carried on in the
present through believing,
as evidenced in the sacraments of
and the eucharist.
in Spirit and Truth”
role as the
community prays, sings
Both the faith and the
of the minis-
to the Church. It is expected that
therein will be concom-
itant with demonstrations of “fruit of the
and holiness. 108
‘The life of the Church is to be reflected also in its social dimensions. The Christian
is to be a center for the
tice of Christian concerned
individual is to and virtue.”1″ Part
This life in
community eschatological hope. Following Scriptures (including personages Christian
and fulfillment of
of God. Each
by “constancy, peace
and the abuse of alco-
which no one will
in the tradi-
values and virtues.
Christian is also to be
duties are to be
to the honor
lead a life characterized
of this includes to “… conduct
The author cites
the deleterious effects of alcohol abuse.
is to be lived in
from Enoch to
is to strive to be
for the eschaton, “to strive for peace
and for holiness without
tion of the
in its faith and
and oriented toward
It is an active
to be involved in
of their faith in their homes and national life as well as in the Church.
it is not individualistic. The social nexus is always taken
account. It articulates a Pentecostal vision of the Church which makes
trinitarian. There is no bifurcation of theoretical and practical.
of individual and
life is articulated in light of and based in the classical Christian affirmations.
of the indi-
It is func-
One of the recent volumes Pentecostal Church is that ship
to the structures of the church
presentation. effort is
of Alecsie Vamvu”5 devoted to wor- to the rites which define and
de-facto elaboration the Roumanian
The first is theological.
made to articulate the
basis for the sacra-
and other acts of
there is the intentional
of the biblical
illustrative of the
church. In this
of worship and
liturgy in the Old and New Testaments is discussed. There is also a
Pentecostal Church. As
the volume is
provides guidelines ship experiences. Bible
readings illustrations. 117
The first section dedication
is not a
effort to understand acts. This
understanding “salvation but text.
to lead Pentecostal wor-
There are statements of
8 a series of sermon
descriptions water; (3) eucharist; ing
the theme of acts of
but a sensitive
himself with a
but seeks to
of the book
as reflected in the Old Testament.
of the biblical
on the entire
the focus is on the Old Testament
In other words, the author does nor content
of the Old
how God was
in the consciousness of Israel to develop
of the work is devoted to an
of the New Testament
There is first of all an overview of the nature of the church as a
through organization and internal
and which is reflected
of God, a holy
service in the context of
“acts:”(1) ordination; (2) baptism
feet; (5) marriage; (6) bless-
the sick with
oil; (8) funerals; (9)
the author details the
symbolism attendant to the act and its
and function within the community
the relevant biblical
Let us take for
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
It celebrates the virtues of humility, love and
within the Church as well as that of service. It is consonant with the biblical structures for community
of the Church. The
is not limited to the
a concrete witness to Christian values for those outside
It is to be celebrated in
and in order” under the direction
recorded be observed
eucharist, “decently pastor
The volume is a remarkable sacramental
of feet’ is to
effort in the field of the Pentecostal traditions. It is
as well biblical in orienta-
distinctively cal life
aware of and, of view.
as the “what.”The intent is to be thoroughly
with the New Testament church. It is
in the traditions and
of the Roumanian Pentecostal
but the author is
to a certain
The book establishes Pastor Alecsie Vamvu as a pre-
The Roumanian Pentecostal
scholarship world-wide provides will be undertaken ing
and scholars who are not
competent, careful, thoughtful
has demonstrated that there need be no
dichotomy between the revivalist and
of this church deserves to be better known in the
a step in that
to increase our
It is hoped that this article and that additional research
The “Declaration of Faith” of the Roumanian Pentecostal
rule of faith and conduct
3) conceived of
Acts 2.29-33, 4)
God created both
5) After the creation the fall of a third
is verbally inspired
in three Persons:
(or Holy Scriptures)
and is the revelation of God to man; the infallible
2) There is only
Holy Spirit (the Holy Trinity) (I John 5.7).
Jesus Christ is the
Son of the
and born of the
and raised from the dead.
after His resurrection he ascended to Heaven and now stands at the
hand of the
the material world and the
God is the Creator and the Architect of the whole universe
Lucifer’s rebellion entailed
The cause of the Fall was the sin of
pride (Is. 14.12-14;
Man is the crown of creation and God’s
work. Man was created in God’s
soul and spirit) (Gen. 2.4-7).
Since the first man
entered into the world
the whole of mankind.
freedom of choice
(Gen. 2.16; 3.14-24).
Man is endowed with that he can either serve God
His Son into the
world as a sacrifice for mankind’s
His unlimited kindness and love which teach us to
and worldliness and lead a temperate, just
by forsake heathenism
(John 1.17; Ephes. 2.5-9).
grace through the sinner’s
back to God. It is
the confession of sins.
of the Lord Jesus Christ
justification. (Rom. 10.9-10; 5.9-11).
The new birth is a spiritual transformation
produced by the
and the Word of God.
5.17). It entails the
soul and the whole life.
In the name of the
Holy Trinity, baptism
who foresake their sins and
the sacrifice of Jesus Christ.
is subse- quent
to the confession of a clean heart.
Believers’ children are
to Num. 6.24-26.
12) Sanctification, namely
observance of a holy life,
has to be the constant aim of all believers. Sanctification includes the
thoughts, heart, eyes
and ears. “But the fruit of the
love, joy, peace, longsuffering, gentleness, goodness,
faith, meekness, temperance. Against
such there is no law”.
at conversion and continues
the believer’s life.
and alcoholic drinks are
(Prov. 20.1; 23.29-32;
5.11; 6.10; 10.31-32;
7.1; Ephes. 5.3-9; John 1.21).
with God (Acts 2.42) through
which the believer
the Saviour in rememberance of His death and it consists of unleavened bread and nonalcoholic wine. (Math. 26.26-29; I Cor.
The two elements of the
have the value of the
and blood of the Lord Jesus.
the Lord washed the
feet. It is recommended that believers observe this
practice, showing humility
and their obedience to the Lord’s commandments.
It is called
at Pentecost. It is a personal experience
with God which consists of
heav- enly power. (Acts 1.4-5).
were all filled with the
Holy Ghost and
Spirit gave them utterance”.
Holy Spirit was
to all believers.
There are nine
as follows: “For to one is
the word of
to another the word of knowledge by the same
to another the
spirits; to another divers kinds of tongues; to another the
for the sick and
with oil were instituted by
Jesus Christ and His
These methods are not incom-
call for the elders of the church; anointing
and let them
him with oil in the Name of the Lord. And the
prayer of faith shall save the sick, and the Lord shall raise him
and if he have committed sins,
it consists of all believers.
is a divine
The ministers presbyters
and The deacons assist
21 ) The discipline Christian
morality proved. They
The term has two
at the (Acts 20.28;
local church and universal Church
level of human
the Church are the
on of hands.
pastors. (Acts 6.3-6).
the observance of
of members whose
can be deprived of certain
participation in the Lord’s
and can even be excluded from the Church. (Math. 18.15-17).
is a biblical
the church and work of God.
Cor. 16.1-2; Hebr.
to a tenth of our income.
Revel. Church has services during
year (New Year, Resurrection,
ony marriage. the conditions set
Each believer has to
permitted only upon
is considered the
when all believ- ers should attend the divine services of the local church.
In addition the
religious wedding ceremony
succeeds the civil cerem-
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
of the world.
(I Tim. 2.9-10; I Pet.
the Lord Jesus Christ. Two
is a biblical
of the second
of the Church
of Jesus Christ in the clouds in the
The Lord Jesus Christ will
over the earth a thousand years.
Satan will be bound.
at the white
life for the
for the wicked.
and must be respected
serves as the Collection
Librarian and as Assistant Professor of Christian
Asbury Theological Seminary.
He is a Ph.D. Candidate at the Catholic University
of Leuven in
I David B. Barrett, et al. World Christian
A Compara- tive Study of Churches and
in the Modern World A. D. 1900 – 2000 (Nairobi, Oxford, New York: Oxford
University Press, 1982), 588. Hereafter, World Christian
2The first author to
information was Walter J. Hollenweger,
Zurich, 1965). Hereafter, Hollenweger,
Hollenweger suggested, § 05.25,
that a “thorough
of the Roumanian Pentecostal movement” would be most fruit-
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);
Bloch-Hoell, Pinsebevegelsen (Oslo: Universitetsforlaget, 1956);
J.T. Nichol, The Pentecostals
Logos, 1966); W.J.
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
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
Logos, 1972). 3Trandafir
Die Pfingstkirchen, Selbstdarstel- lung,
Die Kirchen der Welt,
7; Stuttgart: Evangelisches Verlagswerk, 1971) 82-90, (Hereafter, Sandru, Rum3nien),
and idem Biserica lui Domnezeu Apostolicd
Penticostala din Romania
Editura Cultului Penticostal, 1982), (Hereafter, Sandru, BLD) English
translation: The Pentecostal
God in Romania
2( 1983), 35-37.
4Sandru, BLD, 26; Sandru Rumanien,
83. This letter has
not, to my knowledge,
5Pavel Budeanu, Adevarul biblic
(Cleveland: I have been unable to locate a
Sandru, BLD, 29, Sandru, PAC, Sandru, Rum2inien,
83. The accounts
27, lem. BLD and PA C indicate the letter and brochure historiographical arrived
prob- Roumania before June 1922. Rumiinien the
letter arrived in 1921 and the brochure arrived in the summer of 1922. There well have been two letters
the Pentecostal revivals. Neither
6Sandru, BLD, 29, PAC, 27, Rumänien,
7Sandru, BLD, 29, PAC, 29, Rumänien,
8Sandru, BLD, 29, PAC,
9Sandru, BLD, 29, PAC,
indi- cates a 14 brochure,
adevarat ration of Fundamental page had been
IOSandru, BLD, 29, PAC,
“Charles W. Conn, Where the Saints Have Trod, A
(Cleveland: Pathway Press,
With- out doubt there were other
with Pentecostal even with the Bible School in
but I have been unable to document such
Danzig, mention of Roumania or of Budeanu in the second
There is no
edition of Conn, Where the Saints Have Trod…
Sandru, BLD, 29, PAC,
‘3Hollenweger, Handbuch, §
‘5 Christianity Today 24, 19 (Nov. 7, 1980), pp.
92 , 94 (1395].
‘6Sandru, BLD, 32, PAC,
31. Sandru, Rumanien, 85 – 86, gives the date as 1929.
“Sandru, BLD, 32, PAC,
Gee, Upon All Flesh (Springfield: Assemblies of God Pub- lishing House, 1932),
‘9Leonhard Steiner, Mit folgenden Zeichen. Eine
der Pfingstbewegung (Basel: Verlag
zogandru, Romanien, 86, reports
editions with and without notes. The fourth edition was published at Tim?oara: Vestitorul
1946. I have not seen
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
22Hollenweger, Handbuch, § 05.25.003; Sandru, Rumänien,
25Hollenweger, Handbuch, §
indicate that members of the expatriate German Lutheran church were converting to
the Pentecostal movement. It is impossible, at this
to ascertain whether or not German Pentecostal literature was circulating in that community.
there had been
§ 05.25.003, sug- gests 60,000 secret
in the The account of van der “From
baptisms pre-1944 period.
Behind the Iron
Pentecost no. 67 (1964)., 10, from which this data comes, is, however, trium- phalist
in tone. Whatever the
is significant that so
and could serve as the base for the post-1944 growth.
“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,
by Trandafir Sandru. Sandru, Rumönien,
the first issue as August
1945. I have been unable to
which date is correct but tentatively accept
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.
“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 –
3’Cited in S.
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.
The Third Force 3rd. ed.
College Press, 1970), 188 (Undocumented).
39 World Christian
Durasoff, Pentecost Behind the Iron Curtain, 65 – 73.
40Christianity Today 25, 13 (July 17, 1981), 93
Cf. also, Alan Scarff,
“Police Pressure on Roumanian
Christian- ity Today 26,
3 (February 5,
84 – 85. The latter article does not specifically
Pentecost Behind the Iron Curtain, 66.
Handbuch, 05.25.003, 43
800 churches and
§ reported 80,000
588. There are also numerous Roumanian Orthodox charismatics as well as the
Movement” which is Pentecostal in doctrine.
Sandru, BLD, 39, PAC, 37, is more
142 and about
Behind the Iron Curtain, 68.
41. The date in Sandru,
PAC, 40 is misprinted.
41 – 42, PAC, 40 -41.
of the Eurpoean
Pneuma 2:2 ( 1980), 20. Cf. Sandru, BLD, 44 – 47, PAC, 41 – 44. On
Malcolm “Trends in
European theological concerns see Hathaway, Ministerial
Presented at the Second Meeting
of the European
Association, Brussels, Belgium 31 January – 2
February 1980 ed. D. Bundy
Institute of University
16 – 27.
– 48Sandru, BLD, 45, PAC,
49Sandru, BLD, 47, PA C, 44.
50See above, note 2.
48 – 50, PAC, 45 – 46. See above note 20.
Penticostal, 1976). Cf. Sandru, BLD,
50 – 51, PAC, 46.
in his introduction to
Sandru, Rumänien, 83, provides
the following biographical data: Trandafir Sandru
( 1924 – ) was born at Secas
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
since 1976. He has preached
at international Pentecostal
and is a member of the
Association. He and P. Bochian (see below)
their church and
at interna- tional
conferences at Bucharest
1981) and at Stockholm 54
Viata si invq,tàíura
Pavel Editura Cultului Penticostal,
19’77), 200 pps., bibliography pp.
196 – 197.
Pavel. Cf. review
by D. Bundy,
2, (1983), 83 – 84.
9 – 85.
56Sandru, Pavel, 83,
57Sandru, Pavel, 75, 76, et passim.
58Sandru, Pavel, 86,
113 – 114.
106 – 112.
6′ Sandru, Pavel,
117 – 177.
123 – 127 et passim.
136 – 150.
147 – 150.
178 – 189.
190 – 191.
196 – 197 provides select
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
adherent of the Pentecostal movement and was baptized
became active in the church which was then
during 1938, was arrested for
service, sentenced to three and a half
in prison and fined. Later with the
in he was
and zation of the church
1945, ordained a minister. From 1951 1 – 1962,
1956 he was chosen Vice- President of the Roumanian Pentecostal Church. After the death of
a post in which he still serves in addition to pastoral
activitatea si invdidturile
Petru with a
by T. Sandru
149 Hereafter Bochian Petru.
the review of D. Bundy, EPTA Bulletin 4 ( 1985).
144 – 146.
7 – 45.
47 – 93.
85 – 90.
91 – 93.
97 – 126.
131 – 143.
127 – 130.
8OEmil Bulgar and A.
de vedere bilbic, istoric si arheologic. Cursi de seminar.
z Tara SJÎnti1.
by Trandafir Sandru
198 L 462
pps. Cf. review of D. Bundy, EPTA Bulletin 2 ( 1983) 54 – 55. The volume is divided into two distinct
243) by E. Bulgar (hereafter, Bulgar, Geografia)
244 – 258) by A. Negoita
454 – 458.
10 – 126.
126 – 156.
204 – 243.
245 – 252.
253 – 263.
264 – 268.
269 – 272.
291 – 292.
of Israel 2nd ed. (New
The Bible and the Ancient Near East
9’See above note 53.
Persona si Lucarea Duhului Sf nt (Bucuresti:
Penticostal, 1979) 302 pp’s. Bibliography, pp. 292 – 296. Hereafter, Sandru,
Cf. review of D. Bundy, EPTA Bulletin 3 (9184), 143 – 145.
15 – 154.
43 – 94.
95Sandru, Pneumatologie, 43.
95 – 96.
97 – 99, et passim.
9gSee especially, Sandru, Pneumatologie,
134 – 143.
155 – 210.
211 – 260.
10 I Sandru, Pneumatologie,
263 – 271. The volume is completed by appendices including
a schematic outline of the material
an index of Hebrew and Greek terms, a glossary of technical terms,
index and extensive bibliography.
It is the bibliography which one of the major strengths
of the book. The author draws
and reacts to literature written in English, German, French, Italian, Spanish, Roumanian and Russian.
iozpavel Bochian, Biserica lui Dumnezeu
Cultul Penticostal, 379
din viata ei (Bucuresti: ). pps. Hereafter,
?o3Bochian, Biserica, 9 – 30.
1°4Bochian Biserica, 31 – 44, 51 – 54. the other
leadership roles, e.g. deacons and deaconesses are discussed
45 – 49. et passim.
/05 Bochian, Biserica, 54 – 76, et passim.
‘°6Bochian, Biserica, 82 – 95.
121 – 145.
149 – 151. See also the detailed
discussions, pp. 152 – 179.
54 – 76, et passim.
I/O Bochian, Biserica,
205 – 208: This is part of the Roumanian Pen- tecostal creed. See Appendix article 27.
223 – 226.
282 – 284.
372 (Hebrews 12: 14.
Vamvu, (1913 – )
has been a Pentecostal
in Roumania since 1939 and
a major role in the
of the church in 1945. Since then he has served as Vice-President
(1951 – 1956)
and as General
of the Roumanian Pentecostal Church in addition to his
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
to Bochian’s Biserica lui Dumnezeu discussed above.
de Cult, 346 – 357.
de Cult, 13 – 86.
Actele de Cult, 87 – 315.
Actele de Cult, 87 – 138..
Actele de Cult, 142 – 3l 1.
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.