Nazi Persecution of Pentecostal Churches in Germany
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Nazi Persecution of Pentecostal Churches in Germany
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 exploi tation. 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 mission’s 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).
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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.
- 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).
- 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.
- 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: Pren tice-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.
- 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
- 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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