Collapse of the Western Theological Corpus: Conquistadorial Colonial Theology Toward the Global South is Over

Bridges to people and culture do not work any longer because they never touch the water of troubled cross-cultural issues. For the same reason, contextual theology does not work any more – once faced with the deep cross-cultural crises of faith and conviction, it sinks with no hope.

We have long observed the collapse of the “Western Theological Corpus,” as Andrew Walls calls the structural problem in missions today. Main reason for its collapse is the failure to give answers to the theological questions emerging from the Global South. As a result, the colonial approach of doing missions, resonating in imperialistic cross-cultural ministry and ethnic conquest for assimilation of cultures, all have failed both the indigenous people and the mission sending agencies. Prayer has hence turned into a protest and prophecy for a new reality, where the encounter of missions is no less than the very cross-roads where we encounter God and others together.

Doing Missions in the Spirit in 2018

2026

In 2019, the Spirit nudged me to the understanding that by 2026, the idea of pandemic will be exhausted. The mentality of those who endure the crises will be permanently changed. Artificial Intelligence will form a new subculture for those open to be influenced.

For those who have remained outside of the system, off the grid, as sovereign citizens or similar, it will be difficult to participate in society. There is no hiding from the star of one’s “true identity” with constant biometric monitoring virtually everywhere. Christians are the minority now.

By 2027, if the Lord terries, our world as we knew it will be nonexistent if we do not firmly stand against the demonic warfare that is so ever present. We are battling a force which is so great it influenced angels to fall from Heaven and caused God’s chosen people to turn from His protection.

The Good News is that God always some way sends a warning to his people if they will only

take heed and listen. He is a loving God full of kindness, but there is no room for demonic works in His Kingdom.

I will not stand by quietly and allow any born or unborn child to be sacrificed. Our sons and daughters will not pass through any fire. They will not be offered as any burnt offering. I declare that my children will be the ones to prophesy and to see beyond worldly understandings.

Will you accept the call and take a stand against evil; to declare that you will not tolerate sorcery or magic or divination or witchcraft or any demonic confusion in any way?

Read more here:  A CALL

Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration

Pentecostal Triangle of Primitive Faith

This is one of Donev’s most recognized frameworks. It emphasizes three core elements of Pentecostal spirituality:

• Prayer: Seen as the starting point of spiritual communication and personal experience with God.
• Power: The manifestation of divine presence through spiritual gifts and supernatural experiences.
• Praxis: The lived expression of faith within the community, reflecting both personal and collective identity.

This triangle encapsulates the holistic nature of Pentecostalism, where theology is deeply rooted in experience rather than abstract doctrine.

Restorationist Theology

Donev builds on the idea of primitivism—a return to the faith and practices of the early church. He critiques Wesleyan frameworks like the quadrilateral (Scripture, tradition, reason, experience) as insufficient for Pentecostal identity, arguing that Pentecostalism goes beyond Wesley to reclaim the apostolic era.

Historical-Theological Contributions

In his book The Unforgotten, Donev explores the theological roots of Pentecostalism in Bulgaria, tracing its development through key figures like Ivan Voronaev and the influence of Azusa Street missionaries. His research highlights:

• Trinitarian theology among early Bulgarian Pentecostals, shaped by Eastern Orthodox pneumatology and Western Pentecostal doctrine.
• Free will theology, emphasizing Armenian views over Calvinist predestination, due to Bulgaria’s Orthodox heritage and missionary influences.

Other Notable Works

• The Life and Ministry of Rev. Ivan Voronaev: A historical-theological study of one of the pioneers of Slavic Pentecostalism.
• Doctrine of the Trinity among Early Bulgarian Pentecostals: Explores how the Trinity was experienced and understood in early Eastern European Pentecostal context

The Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration

Introduction

Pentecostal theology has long emphasized the experiential dimension of faith—where divine encounter, spiritual gifts, and communal expression converge. Among the contemporary voices shaping this discourse, Dony K. Donev offers a compelling framework known as the Pentecostal Triangle of Primitive Faith, which seeks to restore the apostolic essence of early Christianity. This essay explores the theological contours of Donev’s model and compares it with other influential Pentecostal and charismatic paradigms.

The Triangle: Prayer, Power, Praxis

At the heart of Donev’s framework lies a triadic structure:

• Prayer: The foundation of spiritual intimacy and divine communication. Donev views prayer not merely as a discipline but as the gateway to supernatural encounter.
• Power: Manifested through the gifts of the Spirit—healing, prophecy, tongues, and miracles. This element reflects the Pentecostal emphasis on dunamis, the Greek term for divine power.
• Praxis: The lived expression of faith within the community. Praxis includes evangelism, social justice, and communal worship, embodying the Spirit’s transformative work in daily life.

This triangle is not hierarchical but interdependent. Prayer leads to power, power fuels praxis, and praxis deepens prayer. Donev’s model thus reflects a restorationist impulse, aiming to recover the vibrancy of the early church as seen in Acts.

Comparison with Wesleyan Quadrilateral

The Wesleyan Quadrilateral—Scripture, tradition, reason, and experience—has historically shaped Methodist and Holiness theology. Pentecostals have often adopted this model, emphasizing experience as a key source of theological reflection.

However, Donev critiques this framework as insufficient for Pentecostal identity. He argues that Pentecostalism is not merely an extension of Wesleyanism but a distinct restoration movement. While Wesley’s model is epistemological, Donev’s triangle is ontological and missional, rooted in being and doing rather than knowing.

Comparison with Classical Pentecostal Theology

Classical Pentecostalism, as shaped by early 20th-century leaders like Charles Parham and William Seymour, emphasized:

• Initial evidence doctrine: Speaking in tongues as proof of Spirit baptism.
• Dispensational eschatology: A belief in imminent rapture and end-times urgency.
• Holiness ethics: A call to moral purity and separation from the world.

Donev’s framework diverges by focusing less on doctrinal distinctives and more on spiritual vitality and historical continuity. His emphasis on praxis aligns with newer Pentecostal movements that prioritize social engagement and global mission.

Comparison with Charismatic Theology

Charismatic theology, especially within mainline and evangelical churches, often emphasizes:

• Renewal within existing traditions
• Broad acceptance of spiritual gifts
• Less emphasis on tongues as initial evidence

Donev’s triangle shares the Charismatic focus on spiritual gifts but retains a Pentecostal distinctiveness through its restorationist lens. He seeks not just renewal but recovery of primitive faith, making his model more radical in its ecclesiological implications.

Eastern European Context and Trinitarian Theology

Donev’s work is also shaped by his Bulgarian heritage. He highlights how early Bulgarian Pentecostals embraced a Trinitarian theology informed by Eastern Orthodox pneumatology. This contrasts with Western Pentecostalism’s often fragmented view of the Spirit.

His emphasis on free will theology—influenced by Arminianism and Orthodox thought—also sets his framework apart from Calvinist-leaning Charismatic circles.

Conclusion

Dony K. Donev’s Pentecostal Triangle of Primitive Faith offers a rich, experiential, and historically grounded model for understanding Pentecostal spirituality. By centering prayer, power, and praxis, Donev reclaims the apostolic fervor of the early church while challenging existing theological paradigms. His framework stands as a bridge between classical Pentecostalism, Charismatic renewal, and Eastern Christian traditions—inviting believers into a deeper, more dynamic walk with the Spirit.

Comparative Insights from Leading Pentecostal Scholars

Gordon Fee: Scripture-Centered Pneumatology

Fee’s scholarship emphasizes the Spirit’s role in New Testament theology, particularly in Pauline writings. While he critiques traditional Pentecostal doctrines like initial evidence, he affirms the Spirit’s transformative presence. Compared to Donev, Fee’s approach is exegetical and text-driven, whereas Donev’s triangle is experiential and restorationist, prioritizing lived encounter over doctrinal precision.

Stanley M. Horton: Doctrinal Clarity and Holiness

Horton’s work, especially in Bible Doctrines, provides a systematic articulation of Pentecostal beliefs, including Spirit baptism and sanctification. His theology is deeply rooted in Assemblies of God tradition. Donev diverges by de-emphasizing denominational boundaries, focusing instead on the primitive church’s egalitarian and Spirit-led ethos.

Craig Keener: Charismatic Experience and Historical Context

Keener bridges academic rigor with charismatic openness, especially in his work on miracles and Acts. His emphasis on historical plausibility and global charismatic phenomena aligns with Donev’s praxis-driven model. However, Keener’s scholarship is more apologetic and evidential, while Donev’s triangle is formational and communal.

Frank Macchia: Spirit Baptism and Trinitarian Theology

Macchia’s theology centers on Spirit baptism as a metaphor for inclusion and transformation, often framed within Trinitarian and sacramental lenses. Donev shares Macchia’s Trinitarian depth, especially in Eastern European contexts, but leans more toward neo-primitivism and ecclesial simplicity.

Vinson Synan: Historical Continuity and Global Pentecostalism

Synan’s historical work traces Pentecostalism’s roots and global expansion. Donev builds on this by reclaiming Eastern European Pentecostal narratives, such as those of Ivan Voronaev. Both emphasize restoration, but Donev’s triangle is more prescriptive, offering a model for future church practice.

Robert Menzies: Missional and Contextual Theology

Menzies focuses on Pentecostal mission and theology in Asian contexts, often challenging Western assumptions. His emphasis on Spirit empowerment for mission resonates with Donev’s praxis element. Yet, Donev’s model is more liturgical and communal, drawing from Orthodox and Puritan influences.

Cecil M. “Mel” Robeck: Ecumenism and Pentecostal Identity

Robeck’s work on Pentecostal ecumenism and global dialogue complements Donev’s inclusive vision. Both advocate for Pentecostal distinctiveness without isolation, though Donev’s triangle is more grassroots and revivalist, aimed at local church transformation.

Implications for Church Practice

Donev’s triangle offers a practical blueprint for churches seeking renewal:

• Prayer ministries that foster intimacy and prophetic intercession.
• Power encounters through healing services and spiritual gift activation.
• Praxis initiatives like community outreach, justice advocacy, and discipleship.

Compared to other scholars, Donev’s model is less academic and more actionable, designed to reignite the apostolic fire in everyday church life.

Christmas: A story about a Middle Eastern family seeking refuge

Bulgaria still set to adopt the Euro despite massive protests

Bulgaria is still set to adopt the Euro on January 1, 2026, despite massive anti-government and anti-corruption protests that recently led to the Prime Minister’s resignation, though the political turmoil has created uncertainty and concerns about fair elections and potential delays, with some fearing inflation and Russian disinformation influencing the opposition. The country faces a government vacuum and upcoming early elections, but the Eurozone entry, a major EU step, remains legally on track, though public opinion is divided. 

• Euro Adoption: Bulgaria is scheduled to become the 21st Eurozone member on January 1, 2026, replacing its currency, the lev.
• Protests & Politics: Recent widespread protests, initially against a controversial budget plan, evolved into demands for resignation and fair elections, leading to the center-right government’s collapse.
• Reasons for Protests: Concerns include corruption, influence of oligarchs (like Delyan Peevski), and alleged election manipulation, with accusations of Russian social media campaigns fueling anti-Euro sentiment.
• Public Opinion: About half of Bulgarians oppose the Euro, fearing price hikes, though the European Central Bank suggests inflation impact will be modest.
• Current Situation: The country lacks a government and budget for 2026, with a caretaker government expected to be appointed, but Euro entry is considered legally irreversible

 

Bulgaria holds consultations for new government

Bulgarian government resigns amid protests

Dr. Dony K. Donev: Introduction to John 5

• Focus on a small part of Chapter 5; full chapter will be addressed in another talk.

• Expository Bible study principle: do not omit what the author intends; understand the context.

• John’s Gospel narrative in brief:

  • Chapter 1 – Creation and beginning.

  • Chapter 2 – Christ’s first miracle (water to wine).

  • Chapter 3 – Nicodemus and questions of faith.

  • Chapter 4 – Woman at the well.

  • Chapter 5 – Paralytic man (focus of this study).

Application: We see ourselves in these stories:

• At the well with the woman.
• With the paralytic, facing sickness or oppression.
• In creation, asking questions about beginnings.
• John’s Gospel speaks to our lives and experiences.

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Verse 1: Context & Significance

• “The Feast of the Jews” = Passover (second recorded Passover Jesus attended).

• Chronology: Jesus ministered ~3–3.5 years, not four.

• Johannian phrase: “After these things…” (Greek: meta tauta). Contextually links back to previous events (Samaritan woman, previous miracles).

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Verse 2: Present Continuous Action

• “Now was” vs. “there was” → emphasizes ongoing reality.

• Location: Sheep Gate, Pool of Bethesda (“House of Mercy”), five porches.

• Historical significance: gate restored by Nehemiah; miracles happen through preparation and prior work.

• Water symbolism: continuous in John’s Gospel.

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Verse 3: The Multitude at Bethesda

• People lying on porches: sick, blind, lame, paralyzed, waiting for the stirring of the water.

• Place functioned like a hospital or hospice, offering mercy but not healing.

• Importance: highlights the need for action, faith, and not just passive waiting.

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Verse 4: Angel’s Stirring of Water

• Angel stirred water; first to enter after stirring was healed.

• Greek: “troubling” of water → divine or angelic activity.

• Step of faith required to enter: miracle is available, but effort is needed.

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Verse 5–7: The Paralytic Man

• Man had been ill for 38 years.

• His theology: “A man have I none…” → depended on others, not God directly.

• Lesson: don’t wait on another; God can act directly.

• Human tendency: self-pity, victim mentality.

• Jesus asks: “Do you want to be well?” – Highlights awareness, desire for change, and personal responsibility.

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Verse 8: Jesus Commands Healing

• “Rise, take up thy bed and walk.”

• Immediate healing, resurrection-like command (Greek: anistemi).

• Significance: ignores self-pity, performs the miracle directly.

• Steps in healing: man immediately rises, strength restored, carries his bed/stretcher.

• Application: miracles require obedience and action; prior failures don’t prevent success.

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Verse 10–12: Testing by Religious Leaders

• Sabbath controversy: “It is not lawful to carry thy bed.”

• Misplaced focus: rules over divine action.

• Observation: miracle transcends human rules; legalistic thinking may blind people to God’s power.

• The healed man didn’t initially know who Jesus was → possible to receive miracle without knowing fully, but sustaining it requires knowing God.

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Verse 14: Warning Against Sin

• Jesus instructs: “Sin no more, lest a worse thing come unto thee.”

• Connection: healing is not just physical but spiritual; continued obedience sustains the miracle.

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Key Observations & Theological Lessons

1. The man who had no human helper was found by the Son of Man who created all men.

2. Healing is a believer’s right; Jesus administers it within the covenant of creation, restoring balance to the universe.

3. Miracles point to Christ as the central figure (water symbolism, “man of the hour”).

4. Faith, obedience, and direct encounter with God are crucial.

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Practical Applications

• Everyone can receive a miracle.

• God makes healing and restoration possible.

• Personal faith and obedience maintain the miracle in daily life.

• Step of faith is often required; God provides directly.

365 Daily Thought Stirring Stories from the Field

In 1999, Dony and Kathryn established Cup & Cross Ministries International with a vision for restoration of New Testament theology and praxis. Today they have over 50 years of combined commitment to Kingdom work. This book invites you to spend a few moments each day on the field sharing their experiences of serving as pastors, evangelists, chaplains, consultants, church trainers, researchers, missionaries and educators of His Harvest around the globe.

Pile of Dusty Bones

It is not good for man to be alone. God recognized that the animals he had already created could not be a companion for Adam so He made woman, a unique design to complete man. Genesis 2:23 Adam realizes this truth as “bone of my bone and flesh of my flesh.” They become one flesh. They together are completeness and togetherness. Adam is man plus Eve only.  Not Adman and man.  Woman means taken out of man and gives glory to man.  Together male and female have child bearing capabilities to multiply the earth. Gen 1:22 reveals God’s plan for preproduction which can only happen between a male and a female. Any other way of reproducing is not part of God’s plan. Man and man cannot make man.

Mark 10:6 shows that the purpose of male and female is the creation of the family for preservation. Yet when family is no longer an integrated unit this is a sign of moral and spiritual breakdown of a nation. What God has joined let no man put asunder. Marriage is of God. It is sacred a union.  When we attempt to go against God’s plan, we just get a pile of dry dusty bones.

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