For Christmas, Bulgaria dismantled a Soviet monument

December 25, 2023 by  
Filed under Events, Featured, Missions, News

SOFIA, Bulgaria — Bulgaria on Wednesday began dismantling a monument to the army of the Soviet Union that dominated the skyline of the capital, Sofia, for nearly 70 years and was widely seen as a symbol of Russia’s influence in the Balkan country.

The monument was erected in 1954 to commemorate the 10th anniversary of Soviet forces entering Bulgaria, which had been allied with Nazi Germany in World War II. Their arrival in 1944 marked the beginning of 45 years of hardline Communist rule.

Following the collapse of communism in 1989, the local council in Sofia voted to remove the monument, but successive governments shied away from taking the final step.

On Wednesday, following years of heated debate, workers began to dismantle the 45-meter-high (147-foot) installation, removing the figures at the top, which showed a Soviet soldier holding an automatic rifle, a woman with her child, and a worker.

Vyara Todeva, regional governor of Sofia, said that for 70 years the monument was never restored and serious cracks had appeared in the figures.

It will take at least a month to dismantle the whole monument, she said, and the figures will likely be taken to the Museum of Socialist Art in Sofia.

In recent years, the monument has become a focal point of the deep divisions between pro-Russian and pro-Western groups in Bulgaria’s society. It has often been covered with paint by unknown artists, lately with the blue and yellow colors of the Ukrainian flag.

A heavy police presence was dispatched to secure the area around the monument and to prevent possible clashes between those in favor and those opposed to its removal.

The Socialists and other pro-Moscow groups in Parliament who fiercely oppose the monument’s removal said they would seek to organize a referendum on its fate. They said “similar anti-fascist monuments are standing untouched in many European cities”.

They received strong backing from Moscow, where the spokeswoman for the Russian Foreign Ministry, Maria Zakharova, said the dismantling would worsen relations with Bulgaria.

Looking Over the Wall: A Psychological Exploration of Communist and Post Communist Bulgaria

Looking Over the Wall: A Psychological Exploration of Communist and Post Communist Bulgaria

This book is the result of over a decade of research and personal experiences of living in Bulgaria for the past seven years. It embodies documents, articles, personal interviews and essays dealing with psychological explorations of communist and post communist Bulgaria. Along with a historical overview of Bulgaria, the author presents the development of psychotherapy throughout the country and addresses future concerns for the state of counseling within a post communist context. Furthermore, the author examines the Pentecostal experience of the Bulgarian evangelical believer drawing on a paper presented at the 36th annual Society of Pentecostal Studies Conference. As well included is original research which develops a theoretical account of the sequences of internal motivation in addition to student survey results regarding counseling practices from the first Master’s in Chaplaincy Ministry Program in Europe at the Bulgarian Evangelical Theological Institute.

Preview and Purchase Your Copy at Amazon.com

Polk Revival Going on for a Month

October 15, 2023 by  
Filed under Featured, Missions, News, Research

Initially 7, now 8 churches and multiple ministries across Polk County, TN have set to seek after the will of God for revival in their area after the pandemic. The revival has gone on now over a month each week changing to another of the original seven church locations. Over a thousand have attended in total during September alone with multiple saved, recommitted and called to the ministry in the past month. Though Fridays were set as days for prayer and reflection, on several occasions services continued well through the weekend into the next church.

Churches from the greater Conasauga, Reliance, Ocoee, Old Fort, Benton, and Delano communities along with the two oldest Polk County congregations at Cookson Creek and Friendship Baptist, are joining piece by piece the original vision God has given to many ministers for this area of East Tennessee. While a few have seen it as continuation of the Lee University student revival, most have found it as restoring the original Appalachian/Cherokee holiness outpouring, which took place among L&N Depot and Hiwassee River Rail Loop workers in the old Methodist church across from Etowah‘s chamber of commerce. As Polk Revival continues strong, the participants are requesting prayer from all who love the Lord and have awaited His renewal of the land and His people. https://polkrevival.com/

Bulgaria’s President set a Date for this year’s Elections

September 25, 2023 by  
Filed under Events, Featured, Missions, News, Publication

Bulgaria’s President Rumen Radev signed a decree today scheduling the elections for mayors and municipal councilors for October 29.

The head of state has determined the date after a working meeting with representatives of the leadership of the Central Election Commission (CEc).

The conversation discussed the specifics of the local vote and the upcoming work on the organization of the election process. The CEC has informed the president of the technical and logistical features that the commission must comply with for the local elections and its readiness for their holding.

Here you can read about the results of a study that determined for who will one-third of Sofia residents will vote as their future mayor.

 

Pentecostal Theology of Freedom for the Postcommunist Era

June 15, 2023 by  
Filed under Featured, Missions, News, Publication, Research

 “Stand fast therefore in the liberty wherewith
Christ hath made us free” for “if the Son therefore
shall make you free, ye shall be free indeed”

 

This paper is intended as a part of larger research entitled Theology of the Persecuted Church. It focuses on they way freedom is understood by the underground church and its successor, the postcommunist church after the fall of the Communist regime. In this sense, the research presents the theological view of freedom from the time of postmodern transition in Eastern Europe in retrospect with the times of underground worship and in dialogue with the major modern theologians. The main purpose is to construct an authentic view of freedom in the major areas of the life and ministry of the postcommunist Pentecostal church.

Postcommunist Europe

On his first official visit to West Germany in May 1989, Mikhail Gorbachev informed Chancellor Kohl that the Brezhnev doctrine had been abandoned and Moscow was no longer willing to use force to prevent democratic transformation of its satellite states. At 6:53 p.m. on November 9, 1989, a member of the new East German government gave a press conference to inform that the new East German travel law would be implemented immediately. At the East Berlin Bornholmer Strasse, the people demanded to open the border. At 10:30 p.m. the border was opened.[1] That meant the fall of the Berlin Wall and the end of the Cold War.

The unification of one Germany brought the clash of two political extremes within one nation. It brought together two Europes kept apart for half-a-century, a dynamic which introduced the continent to a new set of opportunities among which was the vision for a unified Europe and its realization.

A new set of dilemmas was introduced as well. Among all economical, political, social, cultural and simply human points of diversity, religion remained central for the process through which the European Union was emerging. The official “United in Diversity” (reminding of the American E Pluribus Unum) claimed unification, without mentioning God. The new European constitution announced that Europe draws “inspiration from the cultural, religious and humanist inheritance of Europe.”[2]

For us who lived in the last days of Communist Bulgarian, the fall of the wall was a miracle which the world witnessed. Coming out from the severe Communist persecution and surrounded by the Balkan religious wars, suddenly the country of Bulgaria experienced a time of liberation which gave the start of spiritual revival mobilizing Bulgarian Protestants. In the midst of extreme poverty, due to prolonged economical crisis, this revival became an answer for many. It also provided a sense of liberation, but not in the Western political understanding of democracy and freedom, but rather liberation toward the realization of the Kingdom, a world much higher, much better and in way more realistic than any human ideality. The liberation from sin then turns not only into a social movement, but as a theological conception it provides an alternative to the existing culture thus becoming a reaction against the surrounding context and proposing a new theological model and a new paradigm for life itself based on substantive faith and belief.

 

Freedom of Will

Even when approached theologically, in the Eastern European postcommunist context today, the term freedom of will carries a strong political nuance. For many Eastern European Protestants, freedom characterizes the struggle against the communism regime and the divine motivation to endure it as a calling of faith for the individual and the community.

The years before communist era were characterized with opposition against the historical monopoly of the Eastern Orthodox Church. In this context, the protestant movement in Bulgaria also struggled against spiritual dominion defending the cause of religious freedom and the right of each individual and community to believe and express beliefs.

The hundred years of Bulgarian Protestantism have been accompanied with constant struggle against oppression of conscience and will thus creating a general acceptance of free human will. This has coincided with the theology of the largest and fastest growing Evangelical movements in Bulgaria. In this context, even evangelical churches, like the Baptists, have grown to accept and practice the doctrine of free will.

Based on the political, socioeconomic and purely ecclesial factors, in postcommunist Eastern Europe, the Calvinistic paradigm of predestination and election as practiced in a Western sense are not successful. This is based partially on their new doctrinal presence within the Bulgarian reality and their untested effectiveness through under persecution. It is also natural that they are often qualified in parallel with political and religious oppression, and therefore rejected as divine attributes or actions. If human regimes are oppressive through limiting freedom and consciences, how is God to identify with such regimes and practice the same type of “horrible decree?” On the contrary, in Eastern European Protestant theology, God is seen as a Liberator of human consciences and a desire for freedom.

By no means, is this tension to be confused with a denial of the total authority of God. God remains the electing God in Jesus Christ, but how?[3] Is it through a “horrible decree” or through a personal life-changing experience defined by the Bible? Is it through an oppressive act of lawful but unconditional predetermination which God by His nature is omnipotent to implement, or through an act of supernatural transformation of humanity through divine self-sacrifice?  And does this election barricade every possible human choice? No, as it is obvious in the denial of Peter; but also as seen in his restoration, that every choice of human will is answered by God through unconditional divine love.

Therefore, we experience “the secret of predestination to blessedness,” not in a cause and effect paradigm as Augustine and the Reformers, but rather through preserving its significance by experiencing the love of God.[4] Thus, the human will is freed by the love of God to receive salvation for eternity. The human freedom then is not ignored or oppressed, but on the contrary it is “placed in the context of cosmic drama” where the real bondage is not the one by God, but the one by sin which oppresses the human will and distances it to death. The Gospel, however, proclaims the victory of Christ over these oppressors thus liberating human will to its initial creation state as a gift from God.[5] This theology comes from a concrete experience of God in real life, and the quest to serve and follow God. As theology shows that the truth about God and the truth about ourselves always go together, the experience of God is a constant tension and a dynamic process, rather than blind servanthood to rigid principles that can never fully encompass the divine will. And through this experience of liberation of the human will in order that one may be free to choose salvation through Christ, God establishes His “testament of freedom.”[6]

Freedom from Oppression

As God liberates humanity from sin, He liberates it from sin’s moral and social consequences. Thus, forgiveness of sin presupposes not only the quest for sanctification and perfection after the image of God, but also the struggle against oppression and establishment of social balance. As the above shows, the postcommunist revival in Eastern Europe cannot be explored apart from the contextual political and socioeconomic dynamics. The reason for this is that the Spirit with value before God is a social spirit that makes the expression of the divine liberation the very purpose of the existence of the church.[7]  The practice of this expression challenges the relationship between theology and practice as it questions theology’s epistemological and praxis relationship to the oppressed with whom Christ is crucified.[8]

As in such context, theology is challenged to identify with action, the church must choose between contextualizing and enforcing theology. To choose contextualization is to attempt to relate it to the existing culture thus creating a state of relativism. Such approach is observed in some Asian and Black theology. The danger is to go beyond the boundary pass which theology ceases being theology in action and becomes simply a nominal religious culture. In Eastern Europe, such approach has been long-practiced by the Eastern Orthodox and has unquestionably resulted in nominal religion. The nominality of its expression has been a factor preventing the experience of God, thus denouncing the very reason for the church’s existence. Attempts to restore the Eastern Orthodox “symphony” between church and state have altered the existence of the independent synods which claim the succession of the same historical religious institution.

The second direction, to move toward enforcement of theology after the paradigm proposed by Liberation theology, is quiet a dangerous approach often resulting in armed conflicts. Keeping in mind the historical tension on the Balkans and Bulgaria’s success in undergoing the postcommunist transition without an armed civil conflict, this approach is virtually inapplicable. Therefore, an alternative must be proposed before history itself become oppression.

In this context, a move toward a theology of freedom seems most reasonable. It must purpose to prevent political and socioeconomic oppressions which are already present in various legal and illegal forms in Bulgaria. Such paradigm must also be concerned with intrachurch oppressive tensions which are present both among and within religious denominations, striving especially against such oppressive modes that come from the desire of an oppressed mentality to oppress others.

Such working model of social transformation is presented in Paul’s Epistle to Philemon. An older interpretation of the book explains that Onesimus, a runaway slave, meets Paul in prison, becomes a Christian and is sent by Paul back to his master. A more cotemporary interpretation claims that Onesimus is a slave sent by Philemon to help care for Paul in prison where he converts to Christianity and desires to stay with Paul as a missionary associate.

Regardless of the interpretation of the story plot, the epistle carefully presents a more in-depth set of problems that deal with persecution, imperialism, slavery, mastership, classes, ownership, imprisonment and above all justice. It further makes a more aggressive mood and places the church, represented in the text not merely by masses, but by the very divine appointment of apostolic authority.

The theme of imprisonment as a direct result of persecution is clearly present through the epistle’s plot and more specifically verses 1, 9, 13 where Paul uses the expression “prisoner of Christ” to describe his present status. The expression “prisoner of Christ” carries a sense of belongingness making the phrase different than the sometimes rendered “prisoner for Christ.” While the latter wrong rendering moves the focus toward the purpose of Paul’s imprisonment, the Greek genitive in the phrase “prisoner of Christ” denotes ownership. Although imprisoned in a Roman prison and kept by a Roman guard, Paul denies the Roman Empire ownership of himself, thus claming that he is owned by Christ alone. This is also a denial of the Roman citizenship that has led to this oppressive state of persecution and the recognition of a citizenship in the divine reality of liberation.

Paul’s negation goes a step further, proposing that while the Roman Empire may be authoritative in the temporal context, by no means it is authoritative in the spiritual eternal reality. Having established the temporality of Rome and the eternity of God, Paul denies to the Roman Empire the right to pronounce judgment over social injustice and to establish social status or world order, proposing that no one but the Christian church is the agent divinely designed and supernaturally equipped for these functions. The social injustice of persecution and wrongful imprisonment, the social tensions between classes, the problems within the church and every dilemma presented in the epistle are to be judged by no one but God through his elect. The reality of the situation is that the church is experiencing severe persecuting because the Roman Empire is denying the church social space. Paul, however, denies the reality of such oppressive human system and claims that the church is the one that must deny social space for oppressive structures as the Roman Empire.

The text calls for revolution; not merely, a revolution in the physical violent sense, but a revolution of the mind where human existence and mentality are liberated through Biblical paradigm combined with divine supernatural power to participate in a new spiritual social reality where justice is set by the standard of God. Such a move calls for a new paradigm and for a theology of freedom which creates an anti-culture and an alternative culture to the existing oppressive system. Such idea challenges the church with the claim that Christianity is and should be a scandal and an offence to the world, and not merely a religion but the belief that “Jesus is the most hazardous of all hazards.”[9]

Feast of Freedom or the Bulgarian Easter

Amidst political and socioeconomic crises since the fall of the Berlin Wall, Bulgaria has experienced a rebirth of Bulgarian spirituality. Many observers have referred to this restoration process as the rebirth of the Bulgarian Easter, and even which historically has been connected with the unity and power of the Bulgarian nation.

Bulgaria accepted a Christian country in 864 AD under the reign of Kniaz Boris I. A millennium later, in the middle of the 19th century, Bulgaria found itself occupied by the Ottoman Empire and religiously restricted by the Greek Orthodox Patriarchy which dictated the religious expression of the Bulgarian church.

On April 3, 1860, during Easter Sunday service in Constantinople, the Bulgarian bishop Illarion of Makriopol expressed the will of the Bulgarian people by solemnly proclaiming the separation of the Bulgarian church from the patriarchal in Constantinople. The day commemorating the Resurrection of Jesus Christ coincided with the resuscitation of the Bulgarian people. Although, the struggle continued for another decade, under the influence of Russia, Turkey was forced to legally recognize the independence of the Bulgarian Orthodox Church. In 1870 a firman of the sultan decreed the establishment of an autonomous Bulgarian church institution.

The connection between the historical Bulgarian Easter and the contemporary rebirth of Bulgarian spirituality has been used in many aspects of the Bulgarian politics and culture at the beginning of the 21st century. As part of the Eastern Church, Bulgarian orthodox theology pays much more attention to the resurrection rather than to the birth of Christ thus placing its eschatological hope in a future experience rather then a past one. Such dynamic is natural, as the acceptance of Christianity in Bulgaria purposes to bring hope in national politics and communal life. Thus, in an almost historical tradition, the Bulgarian Easter represents the Bulgarian eschatological hope for a supernatural national revival. It also communicates with the sense of liberation from political, economical and religious oppression and a longing for the freedom to live life.

The Bulgarian Easter then provides an alternative to the present moment of tension and straggle in the crucifixion. Similar to Moltmann’s view of the resurrection of Christ, the Bulgarian hope foresees the resurrection of the Bulgarian nation as a divine act of protest against oppression and injustice and as recognition of God’s passion for life.[10] Thus, the resurrection is an alternative not only to the present world, but also to the reality of eternal death.

Death is therefore seen not only as an agent of eternity, but also as an agent of fear, suffering and oppression in the present reality which affects life in all its economical, political, social and even religious aspects. As death diminishes the value of life, the liberating power from Easter often remains ignored. But in order for the church to continue being a church, it must speak as a witness of the resurrection which is impossible without participating in God’s divine liberation which recreates the word to its original state of creation. Thus, the hope of Easter means rebirth of the living hope.

The resurrection hope is an influential factor which directs the life dynamics of the church beyond its walls. Being liberated from sin, the believer desires the liberation of others and claims the right to serve. But true Biblical servanthood cannot exist and therefore does not tolerate oppression, thus becoming a social transformation factor in the midst of oppressive cultures. The resurrected church rebels against the destruction of life and the denial of the right of very human to live. But different than other human systems, the church does not feed off its resistance against oppression. Its source of power is the eschatological hope for the full restoration of life and its eternal continuation in eternity.

A final question must be raised about the pessimistic character of such hope, as traditional evangelical eschatology in Bulgaria has been premillennial and due to its Pentecostal majority clearly pretribulation. Such eschatological views, at large, have been considered to be pessimistic and escapist in nature due to their strong focus on the future. Yet, such determinative presupposition seems inaccurate and much limited in its observation when applied within the postcommunist context where Protestant churches have been greatly involved in the struggle against oppressive regimes and constraining politics even to the point of martyrdom.

It is then natural, that in the underground context of persecution it is unthinkable for the church to identify with the regime in anyway. Actually, such identification is vied by the believers as spiritual treason and cooperation with authority is viewed as backsliding. By no means, however, is such a premillennial eschatological view in this context pessimistic for the church. Neither does the church remain unconcerned with the present reality. On the contrary, through its very act of negation of the right of an oppressive system to dictate reality, the church establishes an alternative culture which is the Kingdom of God. Thus in the midst of persecution and oppression, the church remains in its Biblical boundaries as an agent of the Kingdom of God by providing eschatological hope.

Yes, this eschatological view is escapist, as it promotes eternal separation from the oppressive reality. What other alternative can a persecuted and underground church find to survive and relate to the Biblical image of the ecclesia and at the same time it is clearly concerned with the transformation of the present world as shown above? For while its pessimism concerns the oppressive system of the world, its optimism declares the church as an already-reality in which freedom of sin, death and oppression and eternity with God is celebrated. Therefore, the church itself remains an optimistic reality and optimistic eschatological hope. For, without this hope the tension of life toward future and even life it self will vanish.[11] Without hope for the beyond, we remain in the now for eternity.

Epilogue

Due to its relational and reactional role to historical process, Eastern European postcommunist theology is a new historical and theological event. Yet, as theology of freedom, it relates to other theological approaches internationally. This similarity is enforced by the approaching postmodern era which the Bulgarian nation seems unprepared to understand. In such context, the church and its theology become the agents providing answers to social tensions.

Postcommunist theology provides a point of departure from the oppressive system of the communist regime toward a new social and ecclesial alternative. Such dynamic is by no means new to the Protestant movement in Bulgaria, which has dealt successfully with these same issues even in more severe context of underground existence and persecution. Therefore, the church has proved its commitment to identify with the oppressed through addressing and engaging its experience through the experience of God and its adequate and substantive theological interpretation. Such approach provides an alternative to oppressive system and structures, unquestionably critiques their tools and methods, and rebukes the agents who represent and practice them, thus denying them place in history.

A further concern for developing strategies for social transformation is also strongly present including education, law, politics and economics. These dynamics employ Christians in a common task and motivate the church for further development and implementation in order to connect theology with practice and thus to fulfill the divine calling for church’s role in the processes of restoration of justice and social transformation, both now and eschatologically.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Bibliography

Anderson, David E. “European Union Debate on Religion in Constitution Continues”

May 26, 2004.

 

Barth, Karl (tr. E.C. Hoskyns), The Epistle to the Romans (Oxford: Oxford University

Press: n/a).

 

Ford, David F. ed., The Modern Theologians (Malden: Blackwell Publishers, 1997).

 

Geffrey B. Kelly & F. Burton Nelson, A Testament to Freedom: The Essential Writings

of Dietrich Bonhoeffer (San Francisco: Harper Publishing House, 1995).

 

Green, Clifford. Karl Barth: Theologian of Freedom (Minneapolis: Fortress Press, 1989).

 

Grentz, Stanley J. Theology for the Community of God (Grand Rapids: Eerdmans

Publishing Company, 1994).

 

Johnson, Ed. Associated Press, June 19, 2004.

 

Moltmann, Jürgen. The Power of the Powerless, (Norwich: SCM Press Ltd., 1983).

 

Taylor, Mark K. Paul Tillich: Theologian of the Boundaries (London: Collins, 1987).

 

[1] The Fall of the Berlin Wall,  http://www.dailysoft.com/berlinwall/history/fall-of-berlinwall.htm June 29, 2004; also Jeremy Isaacs and Taylor Downing, The Cold War, Thomas Fleming, The Berlin Wall and Wolfgang Schneider, Leipziger Demotagebuch.

[2] Ed Johnson, Associated Press, June 19, 2004 and David E. Anderson, “European Union Debate on Religion in Constitution Continues” May 26, 2004.

[3] Clifford Green, Karl Barth: Theologian of Freedom (Minneapolis: Fortress Press, 1989), 184.

[4] Karl Barth, (tr. E.C. Hoskyns), The Epistle to the Romans (Oxford: Oxford University Press: n/a),  324.

[5] Stanley J. Grentz, Theology for the Community of God (Grand Rapids: Eerdmans Publishing Company, 1994), 437.

[6] Geffrey B. Kelly & F. Burton Nelson, A Testament to Freedom: The Essential Writings of Dietrich Bonhoeffer (San Francisco: Harper Publishing House, 1995).

[7] Green, 106.

[8] David F. Ford, ed., The Modern Theologians (Malden: Blackwell Publishers, 1997), 369.

[9] Barth, 99.

[10] Jürgen Moltmann, The Power of the Powerless, (Norwich: SCM Press Ltd., 1983).

[11] Mark K. Taylor, Paul Tillich: Theologian of the Boundaries (London: Collins, 1987), 325.

5th postpandemic elections in Bulgaria for an expert-government

April 1, 2023 by  
Filed under Events, Featured, News

  • exPM Borissov wins (26.51%) once again with a mere 1.5% lead
  • CHANGE political formation follows closely with 24.54%
  • None have enough to form a majority government and will be forced to seek political coalition
  • Merely 1/3 of Bulgaria’s population voted, tired of now 5 consecutive elections since 2021 without a wining ruling party or actual government formed as following:
    • 2021 April National Parliament election
    • 2021 Second National Parliament election
    • 2021 Third National Parliament and Presidential elections
    • 2022 October elections for 48th National Assembly after the fall of a four-party coalition in June 2022.
    • 2023 Fifth National Parliament elections

CEC data as of 5:55 p.m. with 100% of sectional protocols processed in the Regional Election Commissions show that six political formations will enter the 49th National Assembly: GERB – SDS, WCC-DB, “Vazrazhdane”, DPS, BSP and ” There Is Such a People”.

GERB – SDS have 26.51%, or with a 1.93% lead over WCC-DP, which received 24.54% of the votes. The difference between the two leading coalitions is 49,769 votes.

The GERB-SDS coalition improved its result and received 34,734 votes more than in October last year. Now there are 669,361 people who voted for them.

Nearly 2 percent lag behind the first and second according to the results are “We Continue the Change – Democratic Bulgaria” (WCC-DB). They gathered the support of 619,592 voters, but compared to October last year, a drop of nearly 74,000 votes was reported, as the two formations then gathered the total support of 692,000 voters. If we add the percentages of the two formations from October, they are 27.6 percent, but already as a coalition they achieve a 3 percent lower result.

The third political force in yesterday’s elections is the “Vazrazhdane” (Revival) party with 14.15%, followed by the Movement for Rights and Freedoms (DPS) with 13.72% and the Bulgarian Socialist Party (BSP) – with 8.94%.

“There Is Such a People” (TISP) also entered the new parliament, with the party receiving 4.11% of the vote. The trend of the “Vazrazhdane” party, which from the fourth to the third political force, is upward. Now, compared to October, it adds another 102,000 votes to its result, with 357,167 people voting for the formation yesterday.

The results for DPS, compared now and from last year, mark a drop of almost 2 thousand, and the party from third is now fourth. In October, more than 344,000 people voted for DPS, and 346,437 did so a day ago.

For BSP – fifth in terms of results, the support is also falling – from 233 thousand in October to 225 thousand now, which is minus 7 thousand votes.

103,641 voters voted for the sixth formation, which with a high degree of probability falls into the 49th National Assembly – “There Is Such a People”, and in the previous elections, when Trifonov’s party failed to cross the 4 percent barrier, the support was 96 thousand.

The “Bulgarian Rise” party – had 3.08% and the coalition “Levitsata!” (The Left) remain below the 4 percent barrier. – with 2.24%.

Central Election Commission data with processed 100% protocols in the Regional Election Committees of the country

34 Years after Communism…

34 years in 60 seconds at the red-light…

I’m driving slowly in the dark and raining streets of my home town passing through clouds of car smoke. The gypsy ghetto in the outskirts of town is covered with the fog of fires made out of old tires burning in the yards. And the loud music adds that grotesque and gothic nuance to the whole picture with poorly clothed children dancing around the burnings.

The first red light stops me at the entrance to the “more civilized” part of the city. The bright counter right next to it slowly moves through the long 60 seconds while tiredly walking people pass through the intersection to go home and escape the cold rain. The street ahead of me is already covered with dirt and thickening layer of sleet.

This is how I remember Bulgaria of my youth and it seems like nothing has changed in the past 25 years.

The newly elected government just announced its coalition cabinet – next to a dozen like it that had failed in the past two decades. The gas price is holding firmly at $6/gal. and the price of electricity just increased by 10%, while the harsh winter is already knocking at the doors of poor Bulgarian households. A major bank is in collapse threatening to take down the national banking system and create a new crisis much like in Greece. These are the same factors that caused Bulgaria’s major inflation in 1993 and then hyperinflation in 1996-97.

What’s next? Another winter and again a hard one!

Ex-secret police agents are in all three of the coalition parties forming the current government. The ultra nationalistic party called “ATTACK” and the Muslim ethnic minorities party DPS are out for now, but awaiting their move as opposition in the future parliament. At the same time, the new-old prime minister (now in his second term) is already calling for yet another early parliamentarian election in the summer. This is only months after the previous elections in October, 2014 and two years after the ones before them on May 2013.

Every Bulgarian government in the past 25 years has focused on two rather mechanical goals: cardinal socio-economical reforms and battle against communism. The latter is simply unachievable without deep reformative change within the Bulgarian post-communist mentality. The purpose of any reform should be to do exactly that. Instead, what is always changing is the outwardness of the country. The change is only mechanical, but never organic within the country’s heart.

Bulgaria’s mechanical reforms in the past quarter of a century have proven to be only conditional, but never improving the conditions of living. The wellbeing of the individual and the pursuit of happiness, thou much spoken about, are never reached for they never start with the desire to change within the person. For this reason, millions of Bulgarians and their children today work abroad, pursuing another life for another generation.

The stop light in front of me turns green bidding the question where to go next. Every Bulgarian today must make a choice! Or we’ll be still here at the red light in another 25 years from now…

Toward a Pentecostal Strategy for the City

March 30, 2023 by  
Filed under Events, Featured, Missions, News, Publication, Research

Toward a Pentecostal Strategy for the City

One of the questions that seems to come up in this course discussion is how to change the world around us with a more positive and effective approach toward using the Gospel of Salvation. In this particular module, the difficulty addressed is ethnocentricity. The particularity of our search then arrives at the more detailed question, how can we change the culture (respectively subcultures) of our church congregations? This is a drastic move from a closed circle toward an outreach community that many congregations are unable to accomplish. How do we then empower such congregations to be transformed into cultural reach-outs to a single ethnos or multiple ethnic groups? 

Problem

The problem in the first quarter of the 21st century has been incongruity of our church strategy with the times we live in and the mindset they occupy. We’ve been preparing the church for the multicultural battle, all and while we should have been equipping the saints how to rebuild the walls since the battle has been lost.

We’ve been equipping leaders for the ministry while the church ship has been sinking only to end up with well trained captains of a sunken fleet. And in a doomed attempt to reconcile the reality of the ministry with their training, they have turned to wave walkers who briefly surface for breaths of fresh air during Sunday worship only to return to the deep blue walk of their daily ministry never finding their lost piece of eight.

For the battle was lost long ago before the present generation of ministers ever came to existence. They know not the battle. They’ve only seen the ruins that were left within the broken walls of the church. And they have been struggling to reconcile the incomputable of what church eldership has been teaching them to battle against with the Nehemiah calling for restoration, which God has placed upon them. For the answer has never been in building a New Jerusalem for a fresh start, but restoring the old Jerusalem and its former glory to a new state that reclaims our history and heritage.

bulgarian-church

Context 

Recent analysis of migrant churches in the United States reveals that the predominant majority of them are located in cities which have a high influxation and concentration of immigrants. Such localities are called “gateway cities”. Immigrants typically enter the United States through one of these cities and settle there. These areas contain over half of the foreign-born population in the United States as follows:

  1. New York, NY – Foreign born population 18.7%
  2. Los Angeles, CA – Foreign born population 27.1%
  3. Houston, TX – Foreign born population 12.3%
  4. Washington, DC – Foreign born population 8.6%
  5. Miami, FL – Foreign born population 33.6%
  6. Chicago, IL – Foreign born population 11.1%
  7. San Francisco, CA – Foreign born population 20.0%

Strategy

Asking the right questions is important, but the answers cannot be generic for all ethnic groups or cultural settings. There is a strong need to be flexible and observe changes in culture, but not to change the message of the Gospel or compromise our witness. Several common things are noted in any cultural setting where our ministry is involved:

First and foremost, people of all cultures prefer to be personal with a purpose, rather than being project driven. No one longs to be part of someone else’s project. Yet, our very existence demands personal purpose, which could serve as a great cultural catalyst in a church ministry.

Secondly, cross cultural ministry is not done merely on relationships, but on being real in the relationships. The greatest halt of ministry work is when people realize the relationship with the church has not been a real one, but merely a part of a program or a paradigm.

Finally, our cross cultural model for ministry should not be just salvation oriented, but soul oriented. There is a great difference between writing down the number of saved every Sunday and actually caring for the eternal well-being of the saved souls. In fact, this is so fundamentally determinative that it should be the goal in mind of every new church plant.

Put-up or shut-up (for leaders)

November 30, 2022 by  
Filed under Events, Featured, News

Nothing smacks of poor leadership like a lack of performance. Nobody is perfect, but leaders who consistently fail are not leaders, no matter how much you wish they were. While past performance is not always a certain indicator of future events, a long-term track record of success should not be taken lightly. Someone who has consistently experienced success in leadership roles has a much better chance of success than someone who has not. It’s important to remember unproven leaders come with a high risk premium. Smart companies recognize potential, but they reward performance.

Death by comfort zone for leaders

August 20, 2022 by  
Filed under Featured, News

The best organizations beat their competition to the future, and the best leaders understand how to pull the future forward. Leaders satisfied with the status quo, or those who tend to be more concerned about survival than growth won’t do well over the long-run. The best leaders are focused on leading change and innovation to keep their organizations fresh, dynamic and growing. Bottom line – leaders who build a static business doom themselves to failure.

Ivan Voronaev’s Book in WalMart for Palm Sunday

April 5, 2022 by  
Filed under Books, Featured, News

FOLLOW THE LINK to purchase today:

https://www.walmart.com/ip/The-Life-and-Ministry-of-REV-Ivan-Voronaev-Paperback-9781477496930/992877643

 

 

PRAY for #UKRAINE

February 25, 2022 by  
Filed under Featured, News

Live Updates: Crisis in Ukraine

FOX News: EU reportedly agrees to impose sanctions on Ukraine as truce falls apart

Reuters: After Ukraine’s bloodiest day, EU tries to broker peace

BBC: Ukraine unrest: EU sanctions imposed

FOX News: Following whipping, anti-Putin punk band posts new video criticizing Sochi Games

CNN: Truce ends, death toll rises in Ukraine

BBC: Why is Ukraine in turmoil?

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