History of Hmong Christian Mission

Sue Her Xiong 11/7/2010 Prepared for: Dr. Lawrence Rast Hoffmann Institute-CSP

Abstract: This document focuses on the history of Hmong Christian Mission from the early 1900s up to current date. The Gospel is heard by the Hmong through different denominations, including the Lutheran Church of Missouri Synod.

Contents Introduction ....................................................................................................................1 The Gospel Reached the Hmong in China ....................................................................2 Hmong Christian and Mission Alliance in Laos ...........................................................5 The LCMS Hmong Ministry in the US .........................................................................8 Conclusion ..................................................................................................................15 Works Cited ................................................................................................................17

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Introduction Hmong are a group of people from Southeast Asian, who has no written history of their past, but they carry with them, from one generation down to the next, their fascinating oral history and folk tales. The Hmong have two different dialects: Blue Hmong and White Hmong. The Chinese history record traces as far back as 2679 BC, referring to the Hmong as the Miao living in southwest China (Cooper 14). Today, the majority of Hmong in China are located in the Hmong villages of the Guizhou and Yunnan provinces. Hmong in China are still called by the Chinese people as Miao. Many Hmong then migrated to Northern Vietnam, Laos, and Burma because of the many bloody wars they had with the Chinese during the dynast. Some decided to stay in China. Hmong also received the name Meo from the Thai people. However, as long as I remember, we have always called ourselves Hmong, which mean free. The Hmong then resettled in the highlands of Vietnam, Laos, and Burma since the early 1800s. Majority of the Hmong started their new lives in the mountains of Laos. Currently in the US, many older adults still have memories of their home country, which is Laos. In my Missiological Research Paper 1, I stated that: Many Hmong migrated to the US and to other parts of the world due to the secret war, which broke out in Laos in 1975. The Hmong fought side by side with the CIA during this secret war that was also going on at the same time as the Vietnam War. After the war broke out, the Hmong were afraid to continue to live in their villages. They were afraid of the communist conquerors brutal persecution after the CIA withdrew from Laos. The Hmong had no choice but to flee from the land to avoid persecution. According to Phouma, who is actively involved in the Hmong community in the Twin Cities and

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studied Southeast Asia during college, 1500 people, including men, women, and children, flew to Thailand with the very first planes that took off from Long Tieng, Laos (Xiong 4). For years, the Hmong have been practicing shamanism and worshiping the ancestors. From one generation to the next. Hmong parents are passing the practice of shamanism down to their children. However, there are some Hmong who have accepted Jesus Christ as their Savior. In this paper, I am going to give a brief history of the Hmong Christian Mission in China, Laos, and here in the US (especially in the Lutheran Missouri Synod Church). The Gospel Reached the Hmong in China The Hmong may not have a written history of their own, but again the Chineses history record proves that some were, in fact, once lived in China. Also, I have found a source, which talked about the earliest mission works of Samuel Pollard to the Hmong (Miao) during the early 1900s in the many villages of Yunnan province in China. The Hmong, again in China, are referred to as Miao. However, Dr. Timothy Vang stated in his doctoral dissertation that the first Hmong convert was taken place in Laos in 1950 (Coming a Full Circle 62). After reading the work of Samuel Pollard, I believe that there were many; in fact, thousands of converts took place years in China before the first convert of the Hmong in Laos. Samuel Pollard, who grew up in the Methodist Church and lived with his parents who were preacher, was born on April 20th 1864 (Kendal 10). Pollard, years after Hudson Taylars mission to China in 1854 (Neill 282), made his first journey to China in 1887. His journey to China was just to learn the language and reach out only to the Chinese people in Yunnan. After years of having him stationed in the city of Yunnan, he noticed that the Chinese people needed assistance with medical needs more than the Gospel, which will be a vehicle for him to continue sharing the Gospel. So he went back to England to get his doctoral degree. He then returned to

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Yunnan for the second time. This time, God had really opened a different door for Pollard to produce great fruits in China. One day, four Hmong (are referred as Miao throughout the whole book), came to meet Pollard at his home Chaotung Yunnan (Kendall 89). They met up with Pollard for the fact that they wanted to learn how to read and write. After that, the next day, five Hmong showed up and the day after, more kept coming. The Hmong lived in small villages far away from Chaotung, approximately 25 miles or more away. Some Hmong traveled as far as five days by foot to meet Pollard. For some, the journey to meet Pollard was only two days walk. Traveling was difficult because of the weather, difficult and narrow paths, also most of their traveling was done during the night. In addition, their traveling to receive educational training from Pollard in the city was dangerous due to the persecution by the Chinese people in Yunnan. Many Hmong got warned not to accept Jesus Christ; otherwise they would be chained up and be persecuted or put in jail. Some got injured on the way to meet with Pollard. Four months after the first four Hmong visited Pollard for the first time, Pollard learned that there were still more, and in fact thousands of them lived in their small villages. Thousand of Hmong continued to risk their life to welcome Pollard for a visit to their village for the first time. After visiting the Hmong villages, God gave Pollard the sensed that the Hmong needed the Gospel and would be willing to accept Christ more easily than the Chinese people in Chaotung. He then continued to teach the villages how to read and write, while preaching and sharing the Gospel with them. People traveled from other villages to learn and listen to the Gospel. What was fascinating was that, Pollard taught the people the story of Crucifixion. He had them repeated after him until they got the story. Then the people went back to their villages and shared it with the rest.

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Bitter persecution continued toward the Hmong because of their eagerness to visit Pollard. To them, Pollard was the only one who can stop this kind of human abuse. The Hmong continued to risk their lives to visit Pollard. During the Christmas celebration of 1904, which was several months after the Hmong men first sought for a better life from Pollard, 4,000 Hmong showed up. He had been living in Chaotung for seventeen years and the number of Chinese people came to listen to the Gospel was not even near 4,000. On this day, nine people, including four wizards came to testify that they were willing to let go of their demon practices to accept Jesus. After this celebration, the persecution toward the Hmong got even worst (Kendall 93). This was the work of the Holy Spirit. Without it, the people would not have the heart to risk their live for the Gospel. Also, the Spirit showed them the truth about life, showed them the purpose and what God had created them to be. No matter how far or near one was, God did whatever possible to reach out to them, even if they are up in the mountains or down in the desert. God knows and can do whatever according to His will with His divine power. After he decided to live with the Hmong for eleven years in the highland villages, Pollard was very successful, with the help of God, of converting thousands of Hmong people from an old, dark, hopeless life to the light of hope and eternity. Although he got beaten badly with broken ribs by the other Hmong leader due to jealousy, he continued to stay with the thousands who needed the Word. The first Hmong church had finished building and 2,000 people gathered for the celebration of the newly church. The baptism of many others was taken place at the same time as the opening of the new church in November 1905. Two years later, three schools were built and two more were in the process of building, five chapels, one was on its way, ten evangelists and 100 are needed, there was no mission money coming from England but the people continued to share the Gospel delightfulness (Kendall 118).

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By the time Pollard died in 1915, he had been doing ministry work among the Hmong for more than eleven years and 10,000 Hmong were baptized, including adults and children, twentythree schools were built with 71,000 scholar attended, for sure more than three chapels were built every year, and the translation of the New Testament to the Hmong language was complete (Kandell 132). According to Wikipedia Free Encyclopedia, the language of the Hmong at this point in time was borrowed from the Sino-Tibetan language family, and some of Chinese classifications were also used. Pollard was well-known to the people in China, especially the Hmong. When he passed away, his body remained in China in the highland of the Hmong villages. After reading this book, tears streamed down my cheeks. The work of God is so powerful that it reached to the poor Hmong up in the mountains. It reminds me that no matter where we are or what we do, God is always with us. Many may not believe that the people Pollard referred to as Miao were Hmong, but I do. As we migrated from China to Vietnam, to Laos, and to Burma, our tone of language changed. We adopt things from the people we lived with. The Hmong in china todays tone of language sounds more like the Chinese, but with careful attention, one is able to understand that they too, speak the Hmong language. Vice versa, the Hmong here in America may sound like they speak the English language to the Hmong in other part of the world, because of our tone of voice sounds just like if they are speaking English. Hmong Christian and Mission Alliance in Laos According to Dr. Vang, the first Hmong converted in Laos was Boua Ya Thao, who was a Hmong Shaman, his family, and his cousin Jou Sang Thao and his wife, during the Easter of 1950 (History of the People Movement 6). Pastor Ted and his wife Ruth Adnrianoff were sent off to Laos by the Christian and Missionary Alliance Church to learn the language. They located in

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Xieng Khouan while G. Edward Roffe (Hoke 391) stationed in Luang Prabang. The Andrianoffs wrote a letter to Roffe asking for assisting with the Laotian language. Roffe sent Nai Kheng, a khmu student attended a Bible study course for just a few months, to assist the Andrianoffs. When Nai Kheng and his family arrived in the city of Xieng Khouan, they stayed in a brick house across the street from Boua Ya Thao. The brick house that Nai Kheng and his family stayed in was known as a haunted house. Boua Ya watched to see what Nai Khengs God can do to the ghost that lived in the haunted house. Day after day, Boua Ya still saw that there was nothing wrong to Nai Khen and his family. At the same time, Boua Yas cousin Jou Sangs wife stayed with him and his family. Jou Sang was in the military camp outside town. Then Boua Ya did all he could as a shaman to heal Jou Sans wife because she was very ill. Nothing helped Jou Sangs wife. So Boua Ya decided to call Nai Kheng over to see how powerful his God is. Nai Kheng and the Adnrianoffs visited the Thao family. Jou Sang was home from the camp also. After the Gospel was shared about the Son of God, the Thao family accepted Christ right away. The Word got spread from one village to the next and soon the Andrianoffs knew the number of converts got up to 1,700 in July 1950. Touby Lyfong, a Hmong official in Xieng Khouang granted the Andrianoffs the permission to preach throughout the province. Again, the Andrianoffs case was similar to Samuel Pollards in China too. The Andrianoffs was sent to learn the language and possibly reaching out to the Lao people. However, God opened a new door for them to reach out to the many Hmong in the highland. The number of Lao Christians grew slowly while the number of Hmong Christian jumped as high as 5,000 in 1954, just four years after Boua Ya and his family accepted Christ.

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Once the Hmong became Christians, they were vigorous and aggressive witnesses for their new faith (Coming a Full Circle 65). Everywhere they went, they shared their new faith with their relatives, friends, and people in the different provinces they visited. As the mission of God was fruitful in Laos in the early to mid-1950s, the work of Bible translation came to be considered. Legendary claimed that the Hmong had lost their written system during the Chinese persecution against the Hmong, and forced them out of their villages by wars 1,500 years ago. When the Hmong were forced by the Chinese to give over their land, their knowledge and writing system to them, the Hmong refused. So, they decided to have the cows in the barn chewed on the writing system that was written on papers. The Hmong then hid their writing system by sewing then onto the clothes that they wore. So, as they migrated from China to the upper land of Vietnam, Laos, and Burma, and as the older generation passed away, the new generation no longer knows the secret of the Hmong writing system. The written system then got lost. Again, this is just legendary of the Hmong writing system. Sometimes I look at my traditional Hmong clothes; I see different symbols and designs. I wonder if they are the real Hmong writing letters. In addition to that, I came across a video on youtube.com, there is a guy who claims he can read and write those symbols. Then came the 1950s, the work of the missionary overseas finally came up with a written system for the Hmong. It is called Hmong Latin writing. A French Catholic missionary, Father Yves Bertrais, R. William A. Smalley, a missionary linguistic who was in Laos assisting Pastor Linwood Barney, who was taking charge of the linguistic work after the Andrianoffs left Laos, along with two Hmong men (History of the Hmong). Thanks God for this project, the New Testament was done translated from the Laotian language to the Blue Hmong dialect, which printed on February 14, 1975. The White Hmong translation then did not

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make it to the printing press until the spring of 1975. The printing was done in Thailand. At this time in history, some of the Hmong had already migrated to Thailand due to the secret war broke out in Laos and the communists took over. The Bible not only got distributed to the Hmong in Laos, it also got passed to who lived in Nam Phong, Nong Khai, and Pua refugee camps. Currently in the Hmong Christian and Missionary Alliance Church, there is about 31,000 Hmong members and 90 churches in the world (History of the Hmong). They have their own Hmong District and its located in Thornton, Colorado. I see that it takes the Hmong Christian and Missionary Alliance ministry 60 years to be where they are today. A newly church worth of $5 million was built here in the Twin Cities as the largest Hmong C&MA congregation in the world. It number member has reached 3,000. This is the work God sees of the Hmong C&MA congregation to be. Next lets see how the Hmong LCMS ministry has been for the last three decades and how God might shape them to be in the future. The Lutheran Church of Missouri Synod(LCMS) Hmong Ministry in the US In June 1976, Chia Ky Vang and his family arrived in Truman, Minnesota. The Vang then became Christians, finally, after having been in the United States for two years. They were the first Hmong Christians in the Lutheran Missouri Synod Church, baptized by Pastor Arthur Drevlow. Because of the tradition of the Hmong, they like to be closed to their relatives. So in 1978, the Vang family moved to the Twin Cities to be with their relatives. Because of their arrival in the Twin Cities, the starting of a Hmong ministry outreach at Bethel Lutheran Church was made possible. During one of the English services at Bethel, Yia Vang, the second son of Chia Ky Vang, translated the service into Hmong while Pastor Edward F. Lutz preached (Seying 4-5).

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In late 1982, Pastor Steve Kosberg also started a Hmong ministry in Minneapolis. The first Hmong worship didnt start until January 1983. For the first time, five people attended at Mt. Olive. Four years later (1986), both the Hmong ministry which was started by Pastor Steve Kosberg in Minneapolis and the one that was led by Pastor Edward Lutz in St. Paul merged together as one. The congregation then met a Jehovah Lutheran Church in midway area St. Paul, Minnesota. After two years of meeting at Jehovah, the Hmong officially named their ministry Hmong Evangelical Lutheran Church. The ministry was led by Yia Vang, VaTou Her, Wang Kao Her, and Chang Tao Vang for 10 years under the supervision of Pastor Steve Kosberg. Due to some conflicts in the church, the Her clan left the LCMS church to join the ELCA in 1989 (Seying 6). God continued to make sure that the Hmong LCMS ministry stayed alive. On July 7th 1991, the first Hmong ordained pastor continued the ministry for seven more years. His name is Pastor Kou Seying. During the seven years that he served in the Twin Cities area, the Hmong Evangelical Lutheran Church grew to about 300 members. God then opened another door for Pastor Kou Seying to continue on his education and had to move to Fort Wayne, Indiana. The ministry then was led by Deacon Chang Tao Vang since then until now. The Minnesota South District gave the Hmong Lutheran a church to worship God. They moved to Mt. Zion and this congregation is still the largest Hmong congregation in the LCMS with a weekly attendance of over 100. While things were happening here in the Twin Cities area with Gods blessing, His work also started in Lansing, Michigan as well. Zong Houa Yang got confirmed at Our Savior in 1978 to lead Bible study class and translate for the Hmong families. He finished his lay minister training in December of 1981 and continued his certificate from Concordia College-Milwaukee

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Wisconsin (now is in Mequon, Wisconsin). He continued to serve the greater Lansing area and Michigan District. Under the mentorship of Pastor Roy P. Schroeder and Eldor F. Bickel, Zong Houa also received his ordination on December 19th 1994. The Hmong congregation there continued to grow and the members were around 187, with weekly attendance of 120. Most of Pastor Zong Houas work was translating the doctrinal and worship materials into Hmong (Seying 8-10). Zong Houa received a call from Florida District to start a new Hmong ministry there in 2004. Since 2004, the Hmong congregations in Lansing, Michigan and the surrounding area have been led by Pastor Noulanj Yang (hmonglcms.org). In Wisconsin, delightful things started to happen around the same time as well. Yia Vang attended school at Concordia College Milwaukee, Wisconsin and was asked to help led and taugh the Hmong families in Oshkosh, Wisconsin in 1987. He was ordained and called as a Mission-at-Large to the Hmong by South Wisconsin District in 1993. Pastor Yia also preached to the Hmong congregation at Trinity Lutheran in Oshkosh, which was the second largest LCMS Hmong congregation at that time (Seying 11-12). From 1995 to 1998, Hmong congregations popped up surprisingly in the Fox Cities area in Wisconsin. The following is a list of the Hmong ministries planted during this three year period: 1. Fox Cities Hmong Lutheran: 25 members; led by Pastor Yia Vang 2. Hmong Hope Lutheran in Milwaukee: 125 members; led by Deacon Faiv Neng Her 3. Hmong Redeemer Lutheran Church in Manitowoc: 67 members; led by Nou Toua Yang 4. Hmong Pilgrim Lutheran church: 75 members; led by Deacon Kue Ly As time passed by, Hmong ministry was planted all over Wisconsin and the US. In 2002,

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Neal Xiong was commissioned as deacon to serve the Eau Claire Hmong congregation at St. Matthew. He finished his study from the Ethnic Immigrant Institute of Theology (EIIT) in 2007. St. Matthew called him to continue serving the Hmong families there. The member number at this congregation has reached 100. In 1998, new ministry was also launched in California by Rev. Clarenc Eisberg and Nou Vang Thao. Training and the lack of workers were difficult. Meanwhile what Thao could do was by teaching the Hmong family of what he learned from Pastor Eisberg week by week. Even things was difficult, Gods blessing was everywhere. From April of 1998 to June, 95 people got baptized and 20 confirmed. The Hmong Hymnal was also completed in 1991 with 235 hymnals, 109 childrens songs along with the liturgical materials in it. Thanks God for the help of the Lutheran Heritage Foundation. The hymnal is published in both the Blue and White Hmong dialects, back to back in one book. The Hmong society was also formed to lead and overseas the work of the Hmong ministry in the LCMS. Since 1993, there has been leadership conferences and ministry convention yearly for both the adults, leaders in the church, and youths. In April of 1995, Pastor Kou Seying accepted a call to be Mission-at-Large in the Minnesota South District (15). His focus was to provide leadership training. Things were going great as God continued to bless these Hmong ministry all over the United States. Pastor Kou Seying then accepted a call from the CNH district to be Mission-at-Large in 2005. He preached to the congregation in Fresno, Merced, and Sacramento at the same time. Currently, he pastors to only the Merced congregation. Thanks the Lord for His blessing that Fresno and Sacramento now have a deacon to lead them.

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Then came August of 2009, my husband Doua and I from Eau Claire, Wisconsin, started our journey by following Christ to take a step farther than where we were. We moved to study at Concordia University-St. Paul: Doua is in the pre-pastoral program and Im in the Master of Art in Christian Outreach (MACO) program. When we started our study here at Concordia one year ago, we had only been in the faith for two years. People think we are crazy but we believe the Holy Spirit must have been working hard in our lives Without the Spirit, we are probably still in the total darkness of Satans realm. God has been working wondrously in our life and studies. In March 2010, Doua and our two brothers in Christ, Leng Vang and Vue Lee, were commissioned as deacons to serve at King of Kings Lutheran Church in Roseville, Minnesota. Currently at King of Kings, our Hmong service has about 30-35 people weekly. And that is including adults, youths, and children. We are also blessed well by the Lord at King of Kings. We have been reaching out to the Hmong people in the community, to family, relatives, and friends. Thanks to the MACO program, I am able to use some of the tools I have learned to use as evangelism guides. Also thanks to the Lord for my life in the past can make a difference in peoples life as to whether or not to accept Christ. But most of all, thanks be to God for the Holy Spirit working through the people. There have been ministries planted here and there. However, there are some challenges that the church are facing. After the Hmong pastoral conference in late June 2010, a concern came to the mind of many students and deacons who are currently studying in the field. During the conference, pastors came from California, Wisconsin, North Carolina, Michigan, and Minnesota. Some of these pastors were giving the role to lead during the convention. Majority of the teaching, to me and some other deacons and students, was not based on the Bible and the

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Lutheran Doctrine at all. Also, during the convention, there was a huge argument between what we can and cant bring from our culture into a practice of the church. My understanding of this conflict is that some of the pastor still cant distinguish between culture and religion. They mixed the two words together and bring whatever they please as a practice into the church. They then consider these practices as part of our culture. However, they are NOT. For example, during the traditional funeral for an older married woman, a group of people (some represent the womans side of the family and others represent her husbands side), would sit around a table before the coffin. They are responsible to negotiate and ask each other whether or not this woman still owe anybody anything. The purpose is that if she still owe someone, then her sons or husband and family, would have to pay that person at that time. If not, her soul may not be able to go through reincarnation and will come back to haunt the family, because she still in debt to this world. This, to me is not culture at all. Its a part of spiritual practices. This cannot be taught and practice in the church. I personally believe that once someone has become a Christian, he/she no longer owes anybody anything. And if he/she does, God has already forgiven him/her. Also, that person will not be reincarnated but be with God forever. In order to deal with challenges like this, we must be prepared well in the Word. We are just humans beings and dont know what the future will bring us. However, there are things we can do to prepare the church for the future, with the help of the Holy Spirit. After this convention, which was the first and only one I have been to since I have become a member in the Hmong LCMS, I cant imagine how many members out there in the LCMS Hmong congregations are hungry for the Word. These people deserve to have a peaceful funeral when its time for them to be with God. They dont deserve to be entitled debtor.

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So, a meeting was called to take be held here at Concordia University St. Paul in the Center for Hmong Studies. The church has been growing in numbers and ministries are planting all over the US. However, we need to find a way to keep these ministries stay healthy. The conclusion of this two-day meeting was that all agreed to launch a new entity as a resource center for the Hmong ministry. The vision of this resource center is to help provide leadership training to the rest of the LCMS Hmong congregations, provide continue education for the pastors, and teach each congregation on how to be self-sustained for the future. The people presented at this meeting were Pastor Kou Seying, Pastor Zong Houa Yang, Pastor Chong Tao Vang, my husband and I and three other deacons and a couple elders (A New Day). After this meeting, some were assigned to contact the other churches in their district and others about the plan. A tentatively meeting was schedule for all churches to meet on reformation weekend, in October 30-31st 2010. However this has not yet happen. It was suggested that we wait until we had a talk with the mission executives during the meeting in Nashville, Tennessee in November 17th 2010. In the beginning of October, we gather again, to meet for the second time. Those who were assigned to contact different congregations regarding our launching of a new entity gave their reports. The process of contacting the other LCMS Hmong congregation caused tension and pressure between the Hmong LCMS pastors. Some are afraid that the launching of a new entity will separate the Hmong into two different entities. Whats real is that people still dont understand the vision of this new entity. The vision is to be a resource center to support the church. Not to break everyone up. Any LCMS congregation is willing to use and seek help from it, if they want to. If they dont, they are not required to. Again, its going to be an additional

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resource for the congregation as a whole only, to assist them to better be Gods servant leaders in building His Kingdom. There will be more meetings to further discuss this. We are waiting to see how the Mission Executive Meeting in Nashville, Tennessee goes. Pastor Kou, Zong Houa, NouLang, and Yia will be meeting with all the mission executives. We pray that whatever answer we receive from this meeting in Nashville, TN will help move the ministry one step forward. What I have learned from Dr. Vang during his presentation at Concordia University-St. Paul is that what he sees make the Hmong Christian and Missionary Alliance Church grows are: leadership training program, outreach to the youth in the church, the youth are our backbone in the church (History of the Hmong) and the faithful of their members. I believe that if we Hmong Christian in the LCMS could work on these three essential pieces with lots of prayers, someday in the future we will see the fruits multiplying. This is exactly what the plan of the new entity that will bring forth in the future. Conclusion In conclusion, Gods light had reached the Hmong up in the mountains of China in the early 1900s. Then in Laos, the Gospel reached to the Hmong again. The first Hmong to convert into Christians in Laos were Boua Ya Thao and his family, along with his cousin Jou Sang and his wife. Year after year, as the Hmong migrated from Laos to Thailand to the US, the Gospel continues to reaching the Hmong. Currently in the United State, God still continues to prepare His Hmong servant leaders in the LCMS and in other denominations. There are twenty-one LCMS Hmong congregations planted all over the US (Her). The future will bring delightful and challenges. However, our God is the same God yesterday, He is the same today, and He will be the same tomorrow. No matter what the future will bring us, He will be there to guide and protect

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us. We are fearless and continue to pray daily so that we are getting closer to His kingdom each day. AMEN!

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Works Cited Cooper, Robert. The Hmong: A Guide to Traditional Life. Laos People Democratic Republic: Lao-Insight Books, 2008. Her, Faiv Neng. A New Day in Gods Mission. 17-19 August 2010. Hoke, Donald E. Ed. The Church in Asia. Chicago: Moody Press, 1975. <<http://www.hmonglcms.org/HISTORY%20OF%20LCMS%20HMONG%20MINISRI S.htm>>. Kendall, Elliott R. Beyond the Clouds: The story of Samuel Pollard of South-West China. 2nd ed. London: Cargate Press, 1954.

Neill, Stephen. A History of Christian Missions. Rev. ed. London: Penguin Books, Ltd, 1986. Seying, Kou. Hmong Mission in LCMS (A paper written for Missions in the LCMS, DMS 913, at Concordia Theological seminary: Fort Wayne, Indiana 1998). --- A New Day in Gods Mission. 17-19 August 2010.

Vang, timothy T. History of the Hmong Christian and Missionary Alliance Ministry. Hmong 301 Cosmology, CSP, 25 Oct. 2010. Keynote speaker. ---_Coming a Full Circle: Historical Analysis of the Hmong Church Growth 1950-1998_.Diss. Fuller Theological Seminary 1998. Ann Arbor, MI: UMI, 1999.

---The History of a People Movement: The Hmong. Thornton: Hmong District of The Christian and Missionary Alliance, 2000. Result of a word Miao Language search by using Google search Engine. Xiong, Sue H. Hmong Animal Sacrifice (A paper written for THY 577: Missiological Research/eFolio Design I: Basic Skills, at Concordia University St. Paul: St. Paul, Minnesota 2010).

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