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Wednesday, October 28, 2020

In this world, but not of it...

Is Jesus’ mission and message political? 

The question came up in class, studying the Life of Jesus. This question is more and more difficult the longer I consider it. My gut says that we have an obligation to be involved in political matters, to influence the kingdom perspectives in houses of power; especially since we live in a representative form of government.

But, is Jesus' mission and message political?

In John 18, Jesus clearly tells a political leader that his kingdom is not of this world. He reinforces that by saying that his people are not fighting for that reason. In this we have an “in but not of” demonstration(1). So he wasn’t establishing an earthly reign at that time.

Further, in Luke 17, Jesus tells us that his kingdom cannot be observed in the natural. He’s not trying to take over and rule a physical kingdom at this time(2). Therefore, his goal was not to overthrow the political leadership and take their rule. At least not in the traditional sense. 

Yet, every message he preached had to do with the way we live here, the way we treat each other here. In Matthew 18, Jesus tells us that our forgiveness should be as extravagant as Lamech’s vengeance(3). Therefore, he certainly intended for our lives to be changed by entering into His kingdom. Historically, we can see that his kingdom revolutionized the Roman Empire. In that sense, through changed lives, his impact was very real and present tense. In Matthew 16, Jesus tells us that he will give the keys to his kingdom to the church, inferring that his kingdom is still operating now, today, in but separate from the earth’s systems of power. 

The best examples of this "in but not of" lifestyle were the prophets and leaders active during exile. These were God's people living among foreign leadership. Daniel, who would have been well known by the Jews in Jesus’ audience, lived in Babylon but was not of Babylon. Showing his separateness by not eating their food. But did Jesus ever reference these in his style? It's interesting to note that he references himself as the Son of Man, a frequent phrase in the OT. One particularly interesting passage is in Daniel 7, where there is a reference to the Son of Man coming on the clouds, another famous reference of Jesus talking about his second coming. 

Jesus rarely came into conflict with Rome, but often with religious leaders.

If anything, I would have to call Jesus' style apathetic to natural rulers. He tells the Pharisees to render to Cesar what is Cesar's and God what is God's(6).

From the gospels alone, I see primarily an interest in working the Kingdom of God out wherever we are. Being aware that the world system is hostile to us (be wise as serpents but harmless as doves)(7). 

This is hard for me. I can see how my defense of another may involve me getting involved in political matters. Yet... The longer I ponder this question, I'm finding no evidence that I should be involved. In fact, all the evidence seems to be pointing me toward political apathy. I need to work his kingdom here, now, despite the system. I need to be about my father's business, regardless of what the world does. 

I'm going to have to ponder this more. Thank you for asking.


1. “Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.””
‭‭John‬ ‭18:36‬ ‭ESV‬‬

2. “Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.””
‭‭Luke‬ ‭17:20-21‬ ‭ESV‬‬

3. Spangler and Tverberg, Pg. 42-43 
“Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy-seven times.” 
‭‭Matthew‬ ‭18:21-22‬ ‭ESV‬‬

4. “And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.””
‭‭Matthew‬ ‭16:17-19‬ ‭ESV‬‬

5. “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.
Daniel 7:13 NASB1995

6. He said to them, “Then give back to Caesar what is Caesar’s, and to God what is God’s.”
Luke 20:25 NIV

7. “Behold, I send you out as sheep among wolves. Therefore be wise as serpents, and harmless as doves.
Matthew 10:16 WEB



Shalom: Live Long and Prosper!
Darrell Wolfe (DG Wolfe)
Storyteller | Writer | Thinker | Consultant @

Clifton StrengthsFinder: Intellection, Learner, Ideation, Achiever, Input
16Personalities (Myers-Briggs Type): INFJ

Sunday, October 25, 2020

Gospel Reading: Matthew (Class Assignment)

Gospel Reading: Matthew

Darrell Wolfe

Literature, The King’s University

Life of Jesus (BIBL-2302)

Professor Jason Moraff

October 25, 2020



1.       Lilies of the Field (Matthew 6:28-30). Even Solomon was not dressed like lilies? I get that the point is not to worry. But I feel like there is something I’m missing. How are lilies and clothes comparable? How are Lilies adorned? There is something deeper here. Maybe if I know something about lilies, I could learn something about God’s provision?

2.       Ch. 8 - I still do not understand why the demons wanted to go into the pigs or why Jesus let them. I have theories, but nothing fully satisfying.

3.       Ch. 9 – How could we retool our churches to be hospitals for the sick rather than just schools for the healed?

4.       Ch. 17 – How often do I look down on “little ones”? Either actual children, finding even my own children annoying or distracting from my “real work”. Or spiritual children, those who “know less” than I do? If the least are greatest, am I seeing them through God’s eyes?

5.       Ch. 25 – I can’t reconcile the 10 virgins. Are they believers? But then they’d all be allowed in? Are they Christians but five of them are in name only? Not really saved? Is this parallel to the one taken the other left Jesus referred to at his coming?


·         Matthew 1: Rahab and Ruth were both foreigners brought into the Kingdom of Heaven by forsaking all they had. Tamar and Bathsheba were women who had been wronged sexually. Mary was an Israelite who forsook her future to say yes to God and was perceived by others to be wronged sexually. These five women made the list of Jesus’ family[1].

·         Ch. 4 - Matthew summarizes Jesus’ entire life message as: “Repent for the kingdom of heaven is at hand” but not “Repent, receive forgiveness, go to heaven when you die”. Matthew 4:17[2]

·         Ch. 7 - Gentiles come in and sit with Abraham in the Kingdom. Not a new kingdom. Not a different kingdom. We come in; they do not come out. We are grafted into Israel; we are not a separate (implied better) nation. We are part of the same continuous story.

·         Ch. 8 - Peter’s Mom gets sick even though he is serving Jesus. I guess life still happens when we choose to serve. We are not exempt.

·         Ch. 8:20 - Jesus said he had nowhere to lay his head. Spangler and Tverberg pointed out that Jesus would have been an itinerate rabbi[3]. Therefore, Jesus is not saying he was “poor” he is saying that he was rejected by some of the places he traveled and wasn’t accepted into anyone’s home (as was the custom).

·         Ch. 9 – Gentile churches today are often no more friendly to the spiritually sick than the pharisees that Jesus was confronting.

·         Ch. 10 – I often hesitate to accept hospitality from those I have served or helped. I think this a challenge for me to allow community into my life. Breathing in and out, I must serve but allow myself to be served (10:10 NLT). On that note, am I more afraid of what people think of me than what God thinks of me? Am I afraid of people and not afraid of God (10:28)?

·         Ch. 26 – Let this cup pass… Even Jesus didn’t always “want” to do God’s will, but he willed to do God’s will. The emotions need not be present for obedience.

The Gospel According to Matthew

If gospel means “good news”, what was the good news according to Matthew? It was that the old dead religious ways of being were passing away. A new vibrant way of living was among us. Matthew presents a Jesus who is rooted and grounded in the history of Israel’s continuing story both in Jesus’ own family of origin, as well as his fulfillment of prophecy, and he continues the story in our lives. He summarizes the entire life message of Jesus by saying that he came to preach one message: “Repent for the kingdom of heaven is at hand”[4]. I once heard a message from Bob Hamp, LMFT, who said that “repentance” simply means to think differently afterward. As such, Jesus began to challenge the minds of all who would listen. He told parables to attempt to alter the way they thought and the way they saw God’s heart. He said, “you’ve heard… but I say…”. He demonstrated his authority to challenge the status quo by revealing his power in healing and miracles. In one section, Jesus made a point to say that he was showing he had the authority to forgive sins by demonstrating that authority through healing. Matthew does not tell us of a hero but of the first and best role model. He is inviting us into the story. Jesus not only demonstrated this power in himself alone, but he gave it to his apostles as well. This power was available to anyone who would “have faith”. Jesus frequently comments on those who have great faith, little faith, and no faith. He frequently puts the responsibility (good and bad) for outcome back on the receiver, “…your faith has made you whole”. The Good News of Matthew is that if we will hear and think differently afterward, we can enter this Kingdom of Heaven now and live a new kind of adventurous life. He goes on to tell us that there are costs and rewards associated with this adventure lifestyle. And then he ends by telling us that we have access to the power of the risen Jesus to go out into the world and make disciples just as he had. I can almost hear him say “Tag, you’re it”.

[1] Messiah, Immerse : The Reading Bible (Carol Stream, Illinois: Tyndale House Publishers, Inc, 2017).


[2] Hebrew-Greek Key Word Study Bible: Key Insights Into God’s Word. NKJV New King James Version, Genuine Black Leather (Chattanooga, TN: AMG Publishers, 2015).


[3] Ann Spangler and Lois Tverberg, Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith, Updated edition (Grand Rapids, Michigan: Zondervan, 2018).

[4] Key Word NKJV. 4:17


Shalom: Live Long and Prosper!
Darrell Wolfe (DG Wolfe)
Storyteller | Writer | Thinker | Consultant @

Clifton StrengthsFinder: Intellection, Learner, Ideation, Achiever, Input
16Personalities (Myers-Briggs Type): INFJ

Friday, October 2, 2020

My Research Paper on David Du Plessis (AKA Mr. Pentecost)

David Du Plessis: 

An Apostle of Reconciliation, Mr. Pentecost, and a Key Leader in the Charismatic Renewal.

Darrell Wolfe 

The King’s University: 

Pentecostal and Charismatic Movements BIBH 1301 

October 4, 2020 


    Division and discord were ripe between denominational bodies (a hotbed of controversies and theological/political landmines) when David Du Plessis softly sauntered onto the scene with a message about the simplicity of the Gospel. With that message, he brought leaders from all sides to a quiet reflection of their own ministries’ effectiveness. Within Ecumenical circles, Du Plessis was best known by his moniker, Mr. Pentecost. To church historians, he became known as one of the key influencers of the Pentecostal Movement, the Ecumenical Movement, and the Charismatic Renewal. In my estimation, David Du Plessis was an Apostle of Reconciliation. His impact was so broad, outside of the Pentecostal Movement itself, that he became the first non-Roman Catholic to receive the Benemerenti award (1983) on the Pope’s behalf.[1] Due to his unwavering dedication to unity and his quiet unassuming character, few men have exemplified the ministry of Jesus like David Du Plessis. To understand who he was, we will need to look at the environment he walked into, the character he came with, and the results of his presence. 

The Old Gives Way to The New 

    The scene upon which David Du Plessis arrives is relevant to understanding who he was and why his impact was so vital. The Pentecostal Movement in South Africa was kicked off by John G Lake between 1908-1913. Racial tensions were still high throughout the world and especially in South Africa. Influenced by Alexander Dowie of Zion City, IL, and William J Seymour of the Azusa Street Revival, John G Lake founded both the Apostolic Faith Mission (AFM) (white branch) and the Zion Christian Church (ZCC) (black branch) in South Africa.[2] Into this movement, David Du Plessis was raised as a child, and he notes that he “was a little white heathen saved by the life and ministry of black Christians”.[3]

    David Du Plessis was born in 1905, just one year before the Azusa Street Revival would begin to rock the world. In the early years, David’s father was a carpenter building a mission for the AFM. Having been kicked out of the Dutch Reform Church for his healing beliefs, the elder Du Plessis held firmly to the belief that nobody should use medicine or medical care but rely on God’s healing only. He ended up in prison briefly for not giving his cattle medicine to avoid the plague.[4] David’s father was so against education, that when David Du Plessis went to Grey University in Bloemfontein, his father voluntarily surrendered his lay preacher’s license because he felt like a parental failure.[5] Despite their disagreements, David recalled learning from his father how to work hard, do the right thing no matter what, and to obey quickly (which would come in handy when God started sending him on strange assignments). Out of that environment, he was saved at eleven years old, received the Baptism of the Holy Spirit at thirteen, and at twenty-three David Du Plessis was himself ordained by the AFM. In 1935, at thirty years old, he became the general secretary of the AFM where he began to show the earliest signs of his passion for fostering unity.[6]

    It was during his formative years (1905-1948) that the Pentecostal Movement was spreading throughout the world yet being rejected by the old denominations. As Synan points out in his work on The Holiness-Pentecostal Tradition, “One of the ironies of church history is that those responsible for the new religious movements often become hostile to the results of their own work”.[7] Such was the atmosphere in 1936 when Smith Wigglesworth came bursting into David Du Plessis’ office with a prophetic word about the old churches experiencing the greatest revival in history; and, that Du Plessis would be a major player in that revival. Du Plessis was so shocked he decided not to believe Wigglesworth but was careful to tell the Lord he would act when instructed (but not a moment earlier).

The Tension of Obeying God

    Throughout his life and ministry, Du Plessis followed The Lord’s direction even when it cost him his last dime, which it did on many occasions. In one such incident, he arrived home early from a trip to find his wife in tears because they had just eaten their last meal. The kids told her not to fear because Dad always said “when we used the last ten cents, the next hundred dollars is on the way.”[8] As David was still trying to coax the story out of his wife, the kids burst into the room with an open envelope and a check for $100 and they ate well the next day. Time and again, Du Plessis would be on his way to a destination, book a ticket, and have no idea how he would pay for it, all because the Lord told him to go. Yet the money, ride, ticket, or provision would show up (often at the last minute) nearly every time. He lived in the constant tension between wanting to obey God and having to depend on God for miracle provision at each step of his journey.

    During his work with the Pentecostal World Conference, he experienced constant tension between parties pushing for power and those being suspicious of his intentions. The second world conference nearly fell apart until he suggested a meeting with the leaders of the disruption. In his soft, prayerful, questions, they managed to resolve in minutes what they had not been able to resolve in days. Donald Gee, the co-founder of the meeting, called it Du Plessis’ greatest achievement, but Du Plessis saw it as only a steppingstone into his ultimate calling of uniting the Old Churches.[9] Although Gee was interested in the Pentecostals being involved in a wider unity with the Old Churches, he was afraid of any movement that might appear to be causing more division or power struggles.[10]

    In an article written for The Ecumenical Review, in July 2000, Walter Hollenweger observes that Gee and Du Plessis, much like Paul and Barnabas, were brought into tension by a disagreement in the vision for the future and style of the organization. In an excerpt from letters written by Gee to Du Plessis, Du Plessis is accused of using his signature (Secretary, World Fellowship) to create a position for himself that was not implied. Gee saw the position as being that of organizing a single conference once every three years, while Du Plessis saw the position as that of building unity between the bodies on an on-going basis. At the end of the dispute, Du Plessis resigned from his post as Secretary of the Pentecostal World Conference.[11]

The Winds of Change

    Psalms tell us “The steps of a good man are ordered by the LORD, and He delights in his way.”.[12] In The Spirit Bade Me Go, David Du Plessis gives us the following insights into the steps that led to the opening of the first door into the Ecumenical Movement.[13]

    The story begins in 1948 (twelve years after the Wigglesworth prophecy) when Du Plessis was reading about the formation of the World Council of Churches (WCC). By this point, he had been working for years to unite the Pentecostals and had moved from South Africa to Switzerland to the United States. Some argued that the work must be an evil attempt to form a “super-church” which gave Pentecostals reminders of the top-down authority they had left behind when they were kicked out, but he reasoned that “any movement of unity between the various churches must be of God”. This moved him to begin praying about God’s purposes in the WCC. This demonstrated a willingness on his part to listen for God’s heart, rather than jumping to conclusions.

    In 1951, Du Plessis met with Dr. John A. Mackay (President of Princeton Theological Seminary and of the International Missionary Council) and established an instant kindred friendship.[14] A few days after that meeting, Du Plessis said the Lord spoke to him to go and witness to the WCC leaders. He resisted the Lord’s calling on this, having preached against the old churches for so long, but he felt strongly this is what he must do. Convicted to go, and inspired by his meeting with Mackay, Du Plessis took the train from his home in Connecticut to the WCC offices in New York. While on the train, still resisting, Du Plessis decided that he would be so blunt about the fact he was a Pentecostal (and worse, the world secretary) that they had to either accept him or kick him out; however, when he arrived the leadership liked him so much that they asked him to stay for lunch and speak with the rest of those onsite. This was David Du Plessis’ first official encounter with the WCC.

    As a result of those first meetings, he was invited to come to the 1952 International Missionary Council (IMC), Extended Assembly, in Willingen Germany. When he arrived, Dr. Mackay “took him by the arm and introduced him as a great Pentecostal friend”. The next day, the “speaker complained that Christianity had become so institutionalized that it would be a blessing if some of these institutions burned down”.[15] Dr. Mackay followed that message by asking Du Plessis to quickly give his reasons for the rapid spread of Pentecostalism in the world. The essence of his message was (1) Christians were never intended to go out into the world without The Power of God; and, (2) rather than send out highly-trained well-educated missionaries to preach doctrine, the Pentecostals allowed for a more organic person-to-person witnessing style. He said that witnesses did not need doctrine, only an experience to talk about. This led to an earlier rendition of the famous saying: Each One Reach One. During that first IMC conference, he met personally with 110 of the 210 delegates present that week.[16] From that meeting forward, Du Plessis was invited into more councils, meetings, assemblies, and conferences.

    The real breakthrough came in 1956 when Du Plessis was speaking at a retreat in Connecticut where he was asked to be “devastatingly frank” about his thoughts on the Pentecostal Movement.[17] He felt a heat wash over him and his critical heart was replaced with compassion for these church leaders. He then poured out his heart to them for seventy-five minutes. That meeting was the moment he changed from a passively resistant participant to an actively engaged participant in the Ecumenical Movement. He had God’s heart for the men and the churches they represented, and it carried him through his entire ecumenical ministry.

The Apostle of Reconciliation

    The heart of Du Plessis can be seen on full display in an audio recording of a message entitled “Forgiveness”, which he delivered on June 30, 1967, at the Elim Campmeeting in Lima, New York. Du Plessis recounts an interaction in which a man asked him about his experiences in the ecumenical circles. The man asked, “You don’t tell them they’re sinners?” To which Du Plessis replied, “No sir. I never tell them they're sinners. I don't care how bad they are. I never suggest they're sinners… Jesus said it's better that I go because I will send the Holy Spirit. And HE will reprove the world of sin, and you don't have to do it.” [18]

    As a result of his willingness to work with anybody and yet never compromise his standards, he was invited into the private meetings with the world’s most elite religious leaders. He worked with high-level leaders in multiple denominations and interdenominational counsels, as well as those within the Catholic Church. He went on to be noted by Time Magazine (Sept 9, 1974, Pg. 66) as one of the key shapers and shakers of Christianity.[19] He was given several prestigious awards and received an honorary doctorate from Bethany Bible College.[20]


    A man of intrinsic power with no official office, David Du Plessis held titles, but he worked largely title-less. Although he held credentials, he worked mostly credential-less. David Du Plessis was all too willing to give up any title he obtained in the name of preserving peace. Yet he was willing to take a stand for his calling, even when the Assemblies of God (AG) revoked his credentials in 1962, leaving Du Plessis to work without them until they were restored many years later (1962-1980).[21] David Du Plessis died on February 2, 1987 (days shy of his 82 birthday) and the Los Angeles Times, in his Obituary, noted that Du Plessis was “…the only Pentecostal invited to the third session of the Second Vatican Council in Rome in 1964.”.[22] Faith, Hope, and Love were hallmarks of his ministry. Faith caused him to go before provision arrived. Hope fueled his vision for unity. Love was felt by everyone he encountered. As a result of his work, many church leaders that considered themselves enemies were made friends. David Du Plessis carried the spirit of an Apostle of Reconciliation wherever he went. Given the spirit of division evident in 2020, he stands as an example of unity for the body of Christ today.


Burgess, Stanley M., and Eduard M van der Maas. The New International Dictionary of the Pentecostal and Charismatic (NIDPCM). Revised and Expanded. Zondervan, 2002.

Dart, John. “OBITUARIES : David J. Du Plessis; Force in Pentecostal Movement - Los Angeles Times.” News Paper, Online. Los Angeles Times, February 5, 1987.

“David Du Plessis.” In Wikipedia, December 31, 2019.

Du Plessis, David. The Spirit Bade Me Go: The Astounding Move of God in the Denominational Churches. Alachua, FL: Bridge-Logos, 1970.

Encyclodpedia.Com. “Du Plessis, David J(Ohannes) 1905-1987 | Encyclopedia.Com.” General Reference. Accessed October 2, 2020.

Du Plessis, David, and Bob Slosser. A Man Called Mr. Pentecost: David Du Plessis as Told to Bob Slosser. Plainfield, N.J.: Logos International, 1977.

Hearn, Jay. David DuPlessis  - “Forgiveness” June 30, 1967  Pm. Audio Recording: Posted to YouTube by Jay Hearn, 1967.

Hebrew-Greek Key Word Study Bible: Key Insights Into God’s Word. NKJV New King James Version. Genuine Black Leather. Chattanooga, TN: AMG Publishers, 2015.

Hollenweger, Walter. “Two Extraordinary Pentecostal Ecumenists: The Letters of Donald Gee and David Du Plessis.” The Ecumenical Review 52, no. 3 (July 2000): 391–402.

“Religion: Shapers and Shakers.” Time, September 9, 1974.,9171,904121,00.html.

Robeck, Cecil M. “A Pentecostal Looks at the World Council of Churches.” The Ecumenical Review, January 1, 1995.

Synan, Vinson. The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century. 2nd ed. Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1971.


[1] Stanley M. Burgess and Eduard M van der Maas, The New International Dictionary of the Pentecostal and Charismatic (NIDPCM), Revised and Expanded (Zondervan, 2002).

[2] Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century, 2nd ed (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1971).

[3] David Du Plessis, The Spirit Bade Me Go: The Astounding Move of God in the Denominational Churches (Alachua, FL: Bridge-Logos, 1970).

[4] David Du Plessis and Bob Slosser, A Man Called Mr. Pentecost: David Du Plessis as Told to Bob Slosser (Plainfield, N.J.: Logos International, 1977).

[5] Burgess and van der Maas, NIDPCM.

[6] “David Du Plessis,” in Wikipedia, December 31, 2019,

[7] Synan, The Holiness-Pentecostal Tradition.

[8] Du Plessis and Slosser. Pg. 143

[9] Du Plessis and Slosser. Pg. 170

[10] Cecil M. Robeck, “A Pentecostal Looks at the World Council of Churches.,” The Ecumenical Review, January 1, 1995,

[11] Walter Hollenweger, “Two Extraordinary Pentecostal Ecumenists: The Letters of Donald Gee and David Du Plessis,” The Ecumenical Review 52, no. 3 (July 2000): 391–402.

[12] Hebrew-Greek Key Word Study Bible: Key Insights Into God’s Word. NKJV New King James Version, Genuine Black Leather (Chattanooga, TN: AMG Publishers, 2015). Psalms 37:23

[13] Du Plessis, Spirit Bade Me Go. Pgs. 6-13

[14] Du Plessis and Slosser. Pg. 172

[15] Du Plessis, Spirit Bade Me Go.

[16] Du Plessis.

[17] Du Plessis. Pg. 10

[18] Jay Hearn, David DuPlessis  - “Forgiveness” June 30, 1967  Pm, Audio Recording: Posted to YouTube by Jay Hearn, 1967,

[19] “Religion: Shapers and Shakers,” Time, September 9, 1974,,9171,904121,00.html.

[20] Burgess and van der Maas, NIDPCM. See also, 24.

[21] “Du Plessis, David J(Ohannes) 1905-1987 | Encyclopedia.Com,” General Reference, Encyclodpedia.Com, accessed October 2, 2020,

[22] John Dart, “OBITUARIES : David J. Du Plessis; Force in Pentecostal Movement - Los Angeles Times,” News Paper, Online, Los Angeles Times, February 5, 1987,


Shalom: Live Long and Prosper!
Darrell Wolfe (DG Wolfe)
Storyteller | Writer | Thinker | Consultant @

Clifton StrengthsFinder: Intellection, Learner, Ideation, Achiever, Input
16Personalities (Myers-Briggs Type): INFJ


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