Historical Significance of the Tennessee/Georgia Old Federal Road in the Trail of Tears and its Connection to the Church of God

February 15, 2017 by  
Filed under Featured, News

trail-of-tearsHistorical Significance of the Tennessee/Georgia Old Federal Road in the Trail of Tears and its Connection to the Church of God

New Echota, Georgia was the capital of the Cherokee Nation from 1825 to 1838.  This is the location where the Treaty of New Echota or the Treaty of 1835 was signed on December 29, 1835 by U.S. government officials and representatives of a minority Cherokee political faction called “The Treaty Party” or “Ridge Party”. This treaty was not approved by the Cherokee National Council nor signed by Principal Chief John Ross. Regardless, it established terms under which the Cherokee Nation were to receive a sum not exceeding five millions dollars for surrendering their lands and possessions east of the Mississippi river to the U.S. Government and agreeing to move to the Indian Territory west of the Mississippi River, which later became part of Oklahoma.

The Red Clay State Historic Park, located 17 miles southwest of the Church of God Headquarter in Cleveland, Tennessee, marks the last location of the Cherokee councils where Chief John Ross and nearly 15,000 Cherokees rejected the proposed Treaty of 1835. Despite the questionable legitimacy of this Treaty, in March 1838, it was amended and ratified by the U.S. Senate and became the legal basis for the forcible removal of the Cherokee Nation known as the Trail of Tears.  The name came from the Cherokees who called the removal “Nunna-da-ul-tsun-yi,” which means “the place where they cried.” The last pieces of land controlled by the Cherokee Nation at that time were North Georgia, Northern Alabama and parts of Tennessee and North Carolina. The forced journey was through three major land routes. Each route could have taken some 1,000 miles and over four months to walk. The removal of the Cherokees and other tribes from their homelands in the Southeast began May 16, 1838.

The Georgia Road or present day Federal Road was a route of the Trail of Tears that the Cherokee people walked during their forced removal from their homelands.  The route was built from 1803 to 1805 through the newly formed Cherokee Nation on a land concession secured with the 1805 Treaty of Tellico with the agreement that the U.S. Government would pay the Cherokee Nation $1,600.00. The Treaty was signed on October 25, 1805 at The Tellico Blockhouse (1794 – 1807) – an early American outpost located along the Little Tennessee River in Vonore, Monroe County, Tennessee that functioned as the location of official liaisons between the United States government and the Cherokee. The route was originally purposed to be a mail route because of the great need to link the expanding settlements during the westward expansion of the U.S. colonies. It was in 1819 after improvements to the road that it was called “the Federal Road”.

The Tellico Blockhouse was the starting point for the Old Federal Road, which connected Knoxville to Cherokee settlements in Georgia.  The route ran from Niles Ferry on the Little Tennessee River near the present day U.S. Highway 411 Bridge, southward into Georgia. Starting from the Niles Ferry Crossing of the Little Tennessee River, near the U.S. Highway 411 bridge, the road went straight to a point about two miles east of the present town of Madisonville, Tennessee. This location is 20 some miles north of the Tellico Plains area that marks the site of the beginning of the Church Cleveland, Tennessee. The road continued southward via the Federal Trail connecting to the North Old Tellico Highway past the present site of Coltharp School, intersected Tennessee Highway 68 for a short distance and passed the site of the Nonaberg Church.  East of Englewood, Tennessee it continued on the east side of McMinn Central High School and crossed Highway 411 near the railroad overpass.  Along the west side of Etowah, the road continued near Cog Hill and the Hiwassee River near the mouth of Conasauga Creek where there was a ferry near the site of the John Hildebrand Mill.  From the ferry on the Hiwassee River the road ran through the site of the present Benton, Tennessee courthouse.  ocoee-church-of-godIt continued on Welcome Valley Road and then crossed the Ocoee River at the Hildebrand Landing. From this point the road ran south and crossed U.S. Highway 64 where there is now the River Hills Church of God formerly the Ocoee Church of God.  Continuing south near Old Fort, the route crossed U.S. Highway 411 and came to the Conasauga River at McNair Landing. Near the south end of the village of Tennga, Georgia is an historic marker alongside of Highway 411m which states the Old Federal Road was close to its path for the next twenty-five miles southward.  It would have been at this point in Tennga that the Trail of Tears would have taken a turn onto GA-2 passing the Praters Mill near Dalton Georgia to connect in Chattanooga, Tennessee.

Out of the 15,000 Cherokee who endured the forced migration west after the Treaty of 1835, it is estimated that several thousand died along the way or in internment holding camps. This Old Federal route is where some of Cherokee holding camps would have been located. The Fort Marr or Fort Marrow military post constructed around 1814 under the 1803 Treaty, is the last visible remains of these camps.  The original fort was built on the Old Federal Road near the Tennessee/Georgia state line near the Conasauga River. It was relocated in 1965 beside U.S. Hwy. 411 in Benton and then to it’s current location in the Cherokee National Forest on the grounds of the Hiwassee/Ocoee State Park Ranger Station at Gee Creek Campground in Delano, Tennessee. This location provides access to popular Church of God water baptismal sites.  In June 4, 1838 Captain Marrow reported having 256 Cherokees at his fort ready for emigration.

The Native Americans were forcefully removed from their homes, plantations and farms all because of greed.  Thousands of people lost their lives including the wife of Chief John Ross.  Parts of the Old Federal Road have been washed away with floods of tears, but there are parts that still remain.  The Church of God, having its roots in the same territory of the Cherokee, Chickamauga, Muskogee Creek, Choctaw and Chickasaw people, plays a vital role in the process of reconciliation among the descendants of the Trail of Tears. And the historical buildings and markers along the Trail or Tears must be preserved.  The churches along the route even though they were not actual structures during the time period are a historical beacon of hope which still crying out for those lost on this tragic journey.

cherokee-trail-of-tears

Historical Overview of Military, Hospital and Occupational Chaplaincy in Bulgaria

June 10, 2016 by  
Filed under Books, Featured, News

pentecostal chaplaincy in bulgaria

chaplaincy-in-bulgariaWe are proud to announce that the Master’s of Chaplaincy Ministry Program, we designed and launched in Bulgaria in 2006, has been selected to be part of the Social Service Program of New Bulgarian University. After being for years a valuable part of the regular curriculum of the Bulgarian Evangelical Theological Institute and the St. Trivelius Institute in the capital Sofia, the chaplaincy program has received the highest level of recognition as successful graduates will be finally able to receive government recognized degrees and apply their knowledge and training in chaplaincy on a professional level. The chaplaincy program can also serve within the Integration Proposal of local NATO programs and be instrumental in dealing with the enormous wave of Middle East migrants crossing through Bulgaria today.

The Country of Bulgaria in World History
The dramatic split of the Roman Empire preceded the establishment of the first Bulgarian Kingdom on the Balkan Peninsula in 681 AD.  The consecutive military, cultural and economical influence of Byzantium over the Bulgarian nation claimed the newly established country to the side of the East from its birth. This propensity was sustained through the two Bulgarian Kingdoms (established respectfully in 681 AD and 1188 AD). It was renewed with even greater strength when the Ottoman Empire overtook the weakened country of Bulgaria in 1139 AD and for the next five centuries, the Orient claimed control of European Bulgaria.

In 1878, Bulgaria was liberated from the Ottoman Yoke by Russia, but only to remain under its political and economical umbrella for the next 111 years until the fall of the Berlin Wall in 1989. This event reaffirmed Bulgaria’s belongingness to the East as the country joined the Central Powers throughout World War I and deliberately remained with the Axis Powers in World War II.

Even when, on September 9, 1944, the Bulgarian Communist Revolution overthrew the monarchy and forced the country to move to the opposite camp of the war, Bulgaria’s allegiance remained with the Eastern of the Allies – the Soviet Union. This belongingness continued during the next 45 years to reform Bulgaria’s economical, political and cultural reality while transforming the Bulgarian mindset to a mentality which today remains the primary obstacle to Bulgaria’s integration in the free world.

As the country of Bulgaria is now a member of NATO and awaits acceptance into the European Union in 2007, international experts are working with various government institutions and consultant agencies to create an atmosphere in which the Bulgarian mindset can experience a new national revival in the 21st century. NATO’s involvement in this process serves as a catalyst both for reinforcing Bulgaria’s infrastructure and attracting international interest in the country’s affairs. Issues concerning national security, military involvement, international relations, economical development and ethnic diversity are continuously and carefully taken into consideration. However, one issue still remains untouched neither by NATO’s official position in Bulgaria, nor by the Bulgarian government. This is the issue of faith.

Also important [click to read]:

Brief Historical Overview of Chaplaincy in Bulgaria
It is true that clear documentation for the presence of chaplaincy in Bulgaria may be difficult to produce, especially according to any modern definition of chaplaincy ministry. However, it would not be unfounded to claim that the practice of military priests acting as chaplains in the Bulgarian Army dates back to at least Bulgaria’s national conversion to Christianity under King Boris I in 863AD. Having adopted virtually all the characteristics of a religious state from Byzantium, Bulgaria utilized priests and liturgy in its military forces.

During the time of the Ottoman Empire, the tradition of military priests ceased, as naturally Bulgaria had no army. However, foreign representatives continuously carried the ministry of chaplaincy through the Bulgarian lands. Around the 14th century, immigrants from Dubrovnik found a diaspora in Sofia. In 1486, they built the Patrum S. Franscisci Cathedral. The assigned priest also ministered as a community chaplain.[1] In the 16th century, German theologian Stephen Gerlah traveled through Bulgaria as a secretary to the protestant ambassador to Constantinople. Gerlah reports of the religious intolerance toward the Bulgarian population.[2]

Every military force dispatched to Bulgaria arrived with a chaplain.  For example, British chaplains were active during the Crimean War.[3] In 1860, Principle Chaplain to the forces of the East, H.P. Wright reported an outburst of cholera in the General Hospital at the Black Sea port of Varna.[4]

After the liberation from the Ottoman Yoke in 1878, the Missionary Herald reports: “The Protestant preacher from Adrianople is just in. …. The governor of Southern Bulgaria, who resides there, is a Russian general, and is a strong Protestant.[5] He has Protestant services (conducted by his chaplain) every Sabbath, at the government house.”[6]

In 1879, the German prince Alexander Battenberg was enthroned in Bulgaria. The new monarch arrived with a personal chaplain, a Lutheran minister by the name of Adolf Koch.[7] Koch was instrumental in organizing a commune of German immigrants and holding regular protestant services in a specially designed building. The royal entourage, German families, Austrian and Swiss merchants and bankers and Russian officers, attended these services.[8]

At approximately the same time, Bulgarian Orthodox priest resumed their position with the armed forces in various conflicts. Orthodox priests actively participated in the Russian-Turkish (1877-1878) and the Serbo-Bulgarian (1885) wars. It was during this period that the Bulgarian chaplaincy tradition was reestablished under the title “garrison priest” and Vladimir Solovyov first discussed the theology of war. The role of the Bulgarian Orthodox Church continues to be present during combat throughout the Balkan Wars (1912-1913), often called the “Orthodox Holy War” and “The Last Crusade.” Orthodox chaplaincy is also present in the two World Wars, but the orthodox theology of war viewing Bulgaria as the “New Israel” was completely destroyed when Communism overthrew the monarchy establishing a new regime.[9] Religion was rejected as “opium of the masses” and the military chaplain for the next 45 years was replaced by the regiment’s politcommissar.

[1] Kratak Istoriheski Pregled. http://www.bukvite.com/studio/teoria.php?lid=48 (August 1, 2006).

[2] Stephen Gerlah, Dnevnik na edno patuvane do Osmanskata porta v Carigrad (Sofia: Izdtelstvo OF, 1976).

[3] Frances Duberly. Journal kept during the Russian War. (London: Longman, Brown, Green, and Longmans, 1855). Also, William W. Hall, Purtans on the Balkans (Sofia: n/a, 1938), 49, 61 and 249.

[4] “Realities of Paris Life”. The Dublin University Magazine: A Literary and Political Journal. Vol. LV (January-June, 1860), 166.

[5] Perhaps reference of general Arcadii Stolipin, who served as the governor of Eastern Rumelia after Bulgaria was divided by the San Stefano Treaty of 1878.

[6] “European Turkey Masson.” The Missionary Herald, Containing the Proceedings of the American Board. (July, 1878:74, 7).

[7] Report Girl’s School, 1881. Archive: American Board of Commissioners for Foreign Missions, Vol. I, 146. Annual Report, American Board of Commissioners for Foreign Missions, 1882, 26.

[8] H. Mayer, Die Diaspora der Deutshen Evangeliscen Kirche in Rumanien, Serbien und Bulgarien (Postdam, 1901), 440.

[9] Svetlozar Eldarov, Pravoslavieto na Voina (Sofia: Sv. Georgi Pobedenosec, 2004).

Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals

June 5, 2015 by  
Filed under Featured, News

Slide15Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College

In conclusion, it must be noted that like many other places around the world, Bulgarian Pentecostalism began and continues to be in the periphery of both social and religious life. The movement has been persecuted as new, extreme, outcast and even satanic, but in the end Pentecostalism prevailed from the periphery. The only problem with holding strong in the periphery of society is that you spend all your money, all your time, all your motivation, everything you have to change the center – to change reality itself. It demands an extreme internal passion to continue and to become a movement of social influence. For the external observer this makes no sense. The time and resources spent could be so much helpful somewhere else. Perhaps, in an environment that is more suitable for the center – more controlled by the center. And an environment that does not make the center look bad.

But when this environment is not the center itself, then the periphery becomes a public enemy to the centralized society and is discarded as crazy, obscene and even inhumane. To the point that after giving it all, you start to feel like it was all spent for nothing.

Then you get back to the mission that is more important than our feelings or emotions and convince yourself with all you have left, that the end result is worthy. And then one day you wake up in the center of reality. Even more, you become the center of reality.

And the question remaining is how to balance the center with the periphery. If we were always in the center of culture, religion and economics, we would have never heard the voice of the God of the periphery. The God of the enslaved, oppressed, persecuted, poor, sick and suffering – God of the miraculous…

Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals

April 15, 2015 by  
Filed under Featured, Missions, News, Research

Slide2

by Dony K. Donev, D.Min.

Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals (Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College)

Protestant work in Bulgaria began in 1815 when agents of British and Foreign Bible Society, Robert Pinkerton (1780-1859) and Benjamin Barker (d.1859), initiated a search for Bible translators in the spoken Bulgarian vernacular. As a result a new translation of the New Testament in Bulgaria was published in 1840 and the whole Bible in 1871.

By the liberation of Bulgaria from Turkish Yoke in 1878 Protestantism was well established in Bulgaria. Graduates from Protestant Robert’s College became prominent politicians in the new Bulgarian state. When the first Pentecostal missionaries arrived in 1920, they found a century old protestant tradition in Bulgaria.

Presenting at the Society for Pentecostal Studies in Southeastern University on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 2)

January 25, 2015 by  
Filed under News, Publication, Research

Presenting at the Society for Pentecostal Studies in Southeastern University on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 2)

Distinct Historical Memories of the Bulgarian Mindset

April 30, 2013 by  
Filed under Featured, News

Nearly 25 years after the fall of the Berlin Wall traces of communism still remain throughout Bulgaria. For those who lived directly under communism these traces include mental footprints which daily influence these individuals’ approach to life. For that generation who has no personal memory of communism, they find themselves indirectly influenced by the physical traces that will forever be a part of the undeniable history of Bulgaria.

Historically, Bulgaria, similar to other Balkan countries, has gone through turmoil, slavery and defeat. Though Bulgaria is the quietest and most obscure nation on the Balkan Peninsula, its people are confronted with the typical social obstacles that plague former communist-bloc countries: slow reform, economical, educational and cultural destitution and moral confusion.

Due to such rich history, Bulgarians have distinct historical memories and it is this distinctiveness that produces their national identity. These similar yet unique experiences of economic ordeals and historical legacy are what shape the Bulgarian mentality. The economical, educational, political and cultural crises have remained an indivisible part of Bulgaria’s reality. And Bulgaria’s evangelical community of more than 100,000 people has its own set of unique anxieties and hardships.

Excepts taken from “LOOKING OVER the WALL”
A Psychological Exploration of Communist and Post Communist Bulgaria
Copyright © April 12, 2012 by Kathryn N. Donev
© 2012, Spasen Publishers, a division of www.cupandcross.com

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Presenting at the Society for Pentecostal Studies in Seattle Pacific University on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 1)

March 10, 2013 by  
Filed under News, Publication, Research

Presenting at the Society for Pentecostal Studies in Seattle on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 1)