MissionSHIFT (Part 1): Paradoxes in Missions
The following thoughts on missions deserve a proper introduction, which defines my personal approach in responding to the issue at hand as drawn from both experience and education. They are defined via my being Bulgarian born, American educated, and having served as a national worker in my home country for over 20 years while having dedicated 11 years to the earning of three higher theological degrees from Baptist and Pentecostal educational institutions. Ministering with my American born wife in Bulgaria has demanded a response to a number of vital questions in the missional context of the ministry, which vary from micromanaging how to go through today to a much broader and purposefully strategic planning for the future of the Bulgarian Evangelical Movement as a whole. The most important result of this process has been the foreseeing and training of a new missional and visionary generation for the ministry to which we have dedicated our lives in the past several years on both formal and personal levels. Thus, finding a working paradigm between 21st century theology and current missiological trends for us personally has not only been an interest in trends and thought, but a way to survive post modernity and do actual ministry.
History of Missions
With this said on our personal ministry history and missional experience, we turn to the historic overview of missiological trends in the first essay of MissionSHIFT, which has sparked some controversial responses in the book. The text is undoubtedly interesting and fulfilling, while presenting a much needed juxtapose with the similar historical attempt in the third essay of the book. However, the reader is surprised by the quick jump through the Constantine era, which quite frankly forgoes Eastern Orthodoxy and Catholicism, major contributors to two main branches of Christianity and main players in a period some one millennial long when evangelicalism simply did not exist. And while it is understandable, how these two church institutions may remain far to the interest and knowledge of the Western mindset, it also must be stressed that this very period of church history is responsible for setting the stage for the Reformation and the birth of Western English speaking church as a whole, as both Luther and Wickliffe draw from Eastern Orthodox missiological trends to justify their own call for the reformation of the church and identify themselves with the earlier Bogomils’ movement.
Globalization of Missions
When exploring virtually all branches of Christianity, it is clear that globalization of missions begins nowhere else but in its localization as a ministry of the congregation. With this said, the consideration that missional terminology and action emerges localized in predominantly in North-Western setting is a dangerous one. Philip Jenkins’ Next Christendom has made a strong case for missional theology and action as related to the New Testament church emerging nowhere else but in the East, beginning in Israel with the Great Commission of the Lord Jesus Christ. And while Jenkins’ prediction stops with the Americas and perhaps Australia, our dialogue with his work in 2004 projected that the missional message of the Gospel is completing a full circle around the globe, going from East to West, and returning back to its starting point in Israel. Any opinion that characterizes church missions as purely or predominantly an Western endeavor is imperialistic at best, regardless of its cultural and anthropological context. Missing to discover there is a world existing around us till now, does not make us missionary pioneers, but it does makes us ignorant.
Donors and Sponsorship
The same argument is valid for the opinion contributing the success of missions (in the 19th century and beyond) to (again predominantly western) donors and sponsorship. While the contribution of philanthropy and financial support to missions cannot be denied on any logical ground, eliminating all other factors toward missional success is quite a dangerous endeavor. Even at this contemporary time of missional history, missional agencies make the argument that a one time offering of some $30 is sufficient to save one human soul somewhere in the world. This cheapening of missions through placing a cash value to its ministry must be stopped at once. No price could be assigned to the human soul, no other but the blood of Jesus. And any evangelical mission having embraced such approach is no different than the 16th century papal pontificism of indulgencies and must be reminded of Luther’s 95 Thesis again. It is a terrible, horrific mistake to define the Missio Dei as missio mammon. {http://goo.gl/jZTjk & http://goo.gl/fDzS}
Back to the Basics
The discussion also introduces the so-called “three self model,” which is still practiced by missional agencies around the world. The idea is to start and build a church abroad to a point where it becomes self-sufficient, as in most cases the new community church resembles the parenting church in theology and praxis. The problem arises with the understanding that the meaning of “self-sufficient” changes quite a bit with time and location, to the point of being meaningless today in the context of globalization and postmodernism. If once upon a time, “self-sufficient” meant a church network growing globally, but directed from one locality somewhere in the northwestern hemisphere, it means this no more and most probably it never will. It is simply impossible to create a self-sustainable paradigm of a church movement with truly global growth and leadership localized to a certain geographical, economical, philosophical or social region.
Missions and the Trinity
Possibly the best point in the discussion in relationship to the first essay was made as a call for the recovery of the Trinitarian view on missions (p.44). The 1960s shift of missions from the Church to God and the world is also properly acknowledged as a step in that direction. So is the discussion about anthropological or God centered missions, which Jesus fulfilled 100% both ways. The argument for a Trinitarian Mission seems most necessary in our current evangelical-charismatic context, but when your historical observation on missions misses the role of the Eastern Orthodox Church, where the doctrine of Trinity is theologically confirmed, it leaves a very little argument in favor of Trinitarianism. And even more, it leaves one movement without its historical identity as a Trinity believing church.
Evangelical or Not?
But instead of picking from doctrines and dogmatic, perhaps the discussion on 3rd millennium missions needs to be focused on the main missional shift, namely the moving of the focus of missions toward evangelicals. It seems like what needs much more deconstruction in terminology is the view on missions as an evangelical entity (about p. 20). Before defining missions as evangelical, it will be beneficial to redefine anew the term “evangelical,” which gains quite a bit difference in consistency when contextualized to postmodern globalization.
The social role of the Gospel is unarguably its strongest motivator for the move from this world toward the Kingdom. It is this move that constitutes the very basics of missions and mission mindedness. The preaching of the Gospel not only does not exclude but motivates a social transformation through the salvation of the person, which serves as the personal motivator, first for transformation of one’s mentality and then for social transformation. Translation of the Bible, focus on education, upbringing of culture and national belongingness were not only procured by early missionaries, but become the very essence of a paradigm that move whole communities toward a chance. And the church was the author of such movements, effectually advancing whole nations toward a democracy based on puritan principles.
The early Reformers drew from the same evangelical principals as modern day reformed theologians and practitioners do. Yet, it must be dully noted that reformed theology and praxis in the modern missional context of globalism and postmodernity is a minority at best. The fastest growing and largest Pentecostal charismatic wing is far from ever subscribing to basic reformed principles as divine predestination, preteresitc or postmillennial eschatology. And this does not make us less evangelical. On the contrary, it demands the rethinking of a new theological view on missiologoy, which forgoes 16th century reformism and addresses modern day evangelical churches by speaking to the issues of today. For if a person cannot chose salvation, a person cannot chose anything at all. {goo.gl/FCCso}
So What Should Missions be Like?
Before all, missions must remain practical, which denotes being created by people who have practiced missions in order to be able to others that will practice the ministry mission. If ministry is the practice of the Kingdom, missions is its outposts far beyond the walls and the borders where things are but practical. Only when missional thinking is practice oriented, can become a practice of mission. My practical advice for Missions in the 3rd Millennium follows with several characteristics of the ministry of missions in the 21st century. Our missional approach must be:
1. More mission minded than agency structured
2. More missionary focused than leadership centralized
3. More operational than organizational
4. More result oriented than self and strategy containable
5. More praying than thinking while more feeling, than cognitive
6. More giving than fundraising oriented
7. More focused on the Dominion of the Kingdom, than the denomination.
Liked this publication? Here are some more articles on missions:
» 8 Simple Rules for Doing Missions in the Spirit
» M3: Missions for the Third Millennium – A Public Position
» Church of God Eastern Europe Missions: Leadership, Economics and Culture
» First Bulgarian Mission in Chicago (1907)
2011: The Year of the Bamboo
While preparing our annual report of over 50 completed projects in 2010, we shared a few thoughts with a close friend and partner in the ministry. For one or another reason, our impression has been that things appear to be moving slower than expected while working with the Bulgarian Church of God in the context of some 40 various denominations in the period 2005-2010.
Our efforts in the ministry have contributed to several major developments like a ministry center in the capital Sofia, the start of a national Sunday school program and a master’s program in chaplaincy, the international X Youth Event, national youth ministry Bible camp and the Leadership Training Seminar (LTS) to mention a few. But this success in ministry has not been without many painful and exhausting days and nights of praying, planning, organizing, gathering the needed resources and trying to stay away from destructive politics and man-made divisions.
So it was not until the last quarter of 2010 that our efforts began reshaping the reality around us as we quickly realized the long-term projects had finally come to completion. As a result, just during the last three months in Bulgaria, we brought to finishing point major goals of our ministry and completed work which generally would have taken us a year time. And it was awesomely encouraging as we watched goal after goal being completed literally over night.
Our friend listened closely to this great testimony of the ministry and quickly compared it to the story of the bamboo. The strongest and fastest growing wood on the planet does not grow 20 inches over night without several years of long preparation. During this time, the roots spread rapidly in the soil clamping together in a strong underground system that will serve as the foundation to the future plant. They remain unseen under the surface until the day the first spurs shoot out of the ground.
2011 will be the year during which ministries with global vision that have worked hard and long for years, following Spirit led investing of time, efforts in resources in projects and goals that seem unreasonable, unnecessary and foolish to others, will see the spurs of their efforts shooting out of the ground over night. And then, no one will be laughing at the vision any longer.
For others, it will be a wonder, but these ministries will know that many years of hard labor and efforts have finally brought long waited results. For the only way to have a fast growing strong ministry is to take the time for preparation. 2011 calls for an end of preparation and a time of new growth.
X 10.10.10 Cyprus Reflection
Every year our ministry organizes a National Mega Youth Event we have come to call “X”. This year our event was held on 10.10.10 on the island of Cyprus. From the invitation of Pastor Rumen Mitodiev, we went to Cyprus expecting greet things. We spent there two weeks during which we were able to minister to and train the members of the national network of new and growing Bulgarian churches that have formed within the past several years as a direct result of the increase of immigration to the island.
Cyprus is an island located at the eastern end of the Mediterranean Sea just above Israel and 47 miles south of Turkey. It was once a British colony until 1960 when it gained its independence. It is the only militarily divided country with a Greek and Turkish zone. With this division brings a challenge in ministry unique to any other. However, where the Spirit of the Lord is there is liberty and no division among believers. The Bulgarian churches in Cyprus bring this refuge not only to Bulgarians, but Romani (Gipsy) and Turkish people as well.
During our time on the island, we faced much spiritual warfare as one can imagine with Cyprus being among the main destinations for human trafficking and highly influenced by black magic and Islamic beliefs. Yet, being faithful to the Cause our team continued to press on. Throughout our time with the various Bulgarian churches, we continued to receive one praise report after the other including healings, deliverance and people being restored to the faith. And in the Sunday morning service alone on 10.10.10 over 50 people came to the altar to receive Christ as their personal Lord and Savior. This makes any battle worth the fight and all the Glory belongs to God.
Prophetic Presence: The Sign of the Seers
For many years now, as a student of both Pentecostal theology and history, I have always wondered of the ever-present desire for Pentecostals to associate themselves with physical addresses. It is indeed strange, for as a movement of the Spirit we have always strived to remain on the go, being always persecuted or ever-changing as people of God. So I am astounded every time I come across a historic attempt to redefine our identity with a place or a location.
The examples are many. From the very inception of the term “spirit-filled” people on the day of Pentecost, we have always associated our experience with an attempting to restore the identity of and struggled to return to the spiritual context in the experience of the Upper Room – a definite location in the city of Jerusalem. Then Paul, before ever answering his apostolic call and entering what would turn to a global ministry, was instructed to go the street called “Straight” – and this was not just a personal experience of Paul, but a corporate calling that includes the prophetic gift of another man and affected the future of the Early Church as we know it.
The early Pentecostal revivalists are best known with the name of Azusa Street, but not before establishing various locations across the country setting a spiritual rout, a geographic walkabout from the Bethel Bible College to the Santa Fe Mission, reaching the small house at 214 North Bonnie Brae Street and the Azusa Street Methodist Mission by 1906.
Synan records that there: “They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God’s power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurt.”
But it was not until the morning of April 18, 1906 that the prophetic presence of the Azusa Street Pentecostal revival received its full recognition. Once the Great San Francisco earthquake hit California, just as early Pentecostals had prophesied, there was no need for preaching or witnessing any longer. Their prophetic presence was evidence in full. For the assigned geographical location for our vision contributes little to our identity in the ministry. It is a prophetic sign for the people we witness to. And this is a Biblical principle.
John the Baptist associated his ministry with the desert. John the Apostle, with the island called Patmos. The Old Testament prophet laid on his side for 390 long days being seen by all. That is one long year and one whole month according to the Jewish calendar. Then 40 days more on his other side, just like the bodies of the two prophets will lay dead for the three days of Revelation. The Seers were there, seeing the future and proclaiming it to the present through nothing less than a prophetic presence. For the Seers must be seen in order to reveal the vision they have seen in the Spirit, in order that both the world and church blinded by sin, can see the vision of the unseen and invisible God.
Bulgarian Postcommunist Context of Ministry
Almost a decade ago, we presented a theological proposal for ministry in postcommunist countries, which has gained by far a prophetic value in our context of ministry. A strong point in the exposition was a response to the narrative, relational, spiritual paradigm often discussed in Pentecostal theology, to which our research proposed a more Eastern and more experiential model which includes prayer, persecution and power.
The thesis used this triangular formula to show that the Wesleyan quadrilateral is too logical to apply to the Pentecostal mindset and especially the Eastern Pentecostal one. Thus, it is more enforced on than emerging from the Pentecostal theology and is but a step toward understanding the Pentecostal experience.
At the same time, postmoderns relate to the spiritual mystical experiential nature of early (the research called it “primitive”) Pentecostalism, but are indifferent to a more denominational structure that marginalize the spontaneity and almost irrational unexpectancy of the Pentecostal ordus liturgia.
Applying each of the above models creates a number of dilemmas in the Bulgarian context of ministry. One of the main problems is that the Bulgarian church needs much growth before even recognizing some of the above trends. Additionally, Bulgarian clergymen have little training in distinguishing current social changes, which affect their congregations daily. Actually, in most cases there is strong negation against the relevancy of social reality on church life; almost like during the time of the Regime, when congregations were practically closed, underground communities, defined not only by the persecution against them, but by their own identity as well.
At the same time, the respective western partners of the Bulgarian evangelicals fail to properly apply their knowledge on the subject in the Bulgarian context of ministry. This inability closes like a magic circle the relationships between the said social agents and creates church crises of unprecedented magnitude, which often result in a death spiral within the community of believers. Thus, the Bulgarian church, ministering in a post communist context, continuously struggles to find its identity through which it can minister effectively in and to a postmodern world.
In the struggle where postcommunism meets postmodernity in a battle for survival and even world dominion in which, Eastern European churches become unfortunate victims on an altar where the secular antitheism and the nominal orthodoxy cross their sacrificial axes. And this cycle can be broken only when Eastern European evangelicals refuse the identities forced on them by postmodern and postcommunist (both postChristian at best) social structures, and discover their own roots in the Pentecostal identity of the Bible, the spirituality of which alone has the power to transform both postmodernity and postcommunism. And there lays the key for effective ministry among Eastern European in the 21stcentury.
M3: Mobile Power for the Ministry
After traveling almost 4,000 miles, I am finally at the 2010 BibleTech listening to Antoine’s talk on mobile technology in the ministry. Antoine is the main guy behind the Mobile Ministry Magazine and a great friend, but I am sitting in his lecture for more than just the code and the algorithm. I am a practitioner in the ministry.
Thousands of Bulgarian speaking people across the globe rely on our team every day to receive a verse from the Bible via SMS. Our Bibliata.TV website has become the Bulgarian GodTube with over 10,000 daily visitors, 1,500 active uploaders and hitting a half petabite monthly traffic in video exchange. So, I am more than just a listener – I am here for the power of the experience.
I met Antoine last year at BibleTech in Seattle. I shared with him our ministry in Bulgaria and abroad, and he offered to help us. Not long after the conference, I received in my office a Nokia 5800, which according to Antoine had more than one advantage over the iPhone, but the one that concerned me the most was the uStream app.
Speaking at the Leadership Development Institute earlier that year, I mentioned uStream but being busy with other projects never paid too much attention to it. Now, I had a reason to try it. No more than five minutes after opening the FedEx package I was broadcasting LIVE on a dozen of our ministry’s websites. Five more minutes and people were actually watching. Hundreds of them.
WOW! I stopped for a pause, because my heart was racing. The potential of one small mobile device applied to the ministry of the church was overwhelming and I needed to pray.
A week later I had convinced two Bulgarian churches to broadcast their services via uStream. Two more joined on the following Sunday, one of them being a Bulgarian speaking congregation in Chicago. A Bulgarian minister from Spain began broadcasting on Thursday nights as over 50 people were logged in and ready to watch 30 minutes before his broadcast. We then put LIVE online the annual conference of Bulgarian churches in North America. Then the Global Day of Prayer from downtown Sofia was watched by 35,000 people LIVE on our Bibliata.com website.
Before we ever returned for our ministry term in Bulgaria, we had over a dozen churches broadcasting LIVE services on Sunday alone plus additional LIVE services on every night of the week except Monday. We received hundreds of emails with testimonies of dramatic healings and life transformations. And this has been going on for over one year now. All because of a small portable telephone that can fit on the palm of my hand and travel with me oversees in the pocket of my blue jeans. I guess I can say it like this: this phone was made for preaching!
John Maxwell says that while training followers adds to your church, training leaders multiplies it. I call this the G2 effect – the growth of the church in a geometrical progression. Like the story of chess boards (2, 4, 16, 256, etc). But the use of mobile technology in the ministry multiplies its effectiveness tridimensionally, adding to it a mobile dimension as a Rubik Cube. I call it M3 – a mobile motivational ministry factor that is unprecedented. And this is something the church cannot afford to miss if it wishes to remain relevant in postmodernity.
Christmas in Bulgaria: Appreciating the Simple Things in Life
Roasting chestnuts over an open fire and Jack Frost nipping at your nose is a comforting carol which brings many pleasant feelings around the holidays. These are two features, which are not only common to the States, but to Bulgaria as well. This is the season of chestnuts being roasted, however it is not like we picture being over a cozy fire place in a warm home. In Bulgaria it would be on the street side to sell in order to bring in some income for your family. And the Jack Frost is not just a nip for some, but it is a bone chilling cold due to not being able to afford the electric bill.
For some, there will be no gift under the tree and for others there will not even be a tree. This is not said to bring you sorrow, but for you to appreciate the simple things in life. Enjoy family, friendships, a warm home, a hot meal, your health. Enjoy the time the Lord has given you and use it for his Glory and not for bickering or complaining over the small angst.
Don’t loose sight of the true meaning of Christmas. Christmas is not about the material, but it is about the spiritual. It is about the birth of our Lord and Savior even though our politically correct society wants to get ride of the “Christ” in “Christmas.” If it were not for His birth, He would not have been able to die for our sins. This remission of sin is the ultimate gift this Christmas season for it is through this act that we are able to have eternal life if we only ask.
So when you wake up on the 25th begin your day not consumed with what you didn’t get or what didn’t happen to your liking, but in silence remembering the silent and holy night over 2000 years ago. Remember those less fortunate in order not to take for granted with what you have been blessed. And most of all thank Him for His gift to you. Let these thoughts bring you comfort this holiday season.
Merry CHRISTmas 2009
From all of us in Bulgaria!
2009 X Event: Transforming the Status Quo
X youth event, which was held on September 9, 2009 in the city of Samokov near Sofia was a complete success. Six Roma worship teams from the Bulgarian Church of God with special participation of the Elley gospel band from the Central Church of God in Sofia and the worship team of Pastor Iliya Panov participated in this three hour long event, which finished with preaching and prayer provided by Cup & Cross Ministries International. Several thousand were in attendance from various parts of Bulgaria and abroad. Some pastors brought their complete congregations, others attended with family and friends, but we all gathered together ready for a new touch from God.
We named this year’s event “Transforming the Status Quo” for three reasons. First, the date 9.9.9 itself is somewhat controversial and we chose it under the leadership of the Holy Spirit to transform it from a spiritualistic superstition into a spiritual celebration. Secondly, September 9, 1944 is the date when the Communist Revolution took place in Bulgaria, and this year on this very date we asked of God to change the catastrophe of communism to the abundance of blessings for Bulgaria. And finally, our event was held in one of the largest Gipsy ghettos of Bulgaria, where thousands of Roma people were touched by the power of the Spirit.
We are truly thankful to all who partnered with us and made this event possible as part of our annually Harvest Campaign in Bulgaria. This year the Lord allowed us to create the proper environment with a professional stage and lightning, over 50kW of sound equipment, professional cameras and photography crews. The complete event was broadcasted LIVE on the internet and watched by thousands of people in Bulgaria and abroad. But most important of all, the name of the Lord Jesus Christ was lifted up above any other name at the 2009 X event in Samokov, Bulgaria.
Blue Fire
By Kathryn Nell Donev
This past weekend while camping on top of the mountain of Petrohan with fellow believers, the Lord displayed his glory in many unique manifestations. Some people were baptized in the Spirit, while others received a fresh blessing with new direction for their lives. Many more were healed instantaneously, as the Lord’s presence was both glorious and gentle remaining with us throughout the night.
Saturday evening, while in prayer around one of the torches which surrounded the perimeter of the tents, the Lord revealed to me in an ever peaceful way that we are to be “Blue Fire”.
The blue fire is the part of the flame which one does not really consider when thinking about a flame. It is the element, which is at the base of the flame burning closest to the source. Therefore, the blue fire is the part with the most oxygen which allows for complete combustion. It is in this state, leaving no residue, where the flame is the purest. The blue fire is the hardest to blow out and remains light even in the strongest winds. And despite popular belief, the blue part of the flame, and not the red one, is the hottest part of the fire.
The red flame receives its color from the impurities in the air that are being combusted. These impurities absorb heat and are the cause for the red fire not being as hot as the blue fire. Since the red fire is not hot enough to reach the state of complete combustion not being close enough to the source, it leaves a soot residue, which contaminates its surroundings. And when the wind blows it does not remain strong.
We are not simply to be on fire for God with a red flame, but we are to be on fire for God with a blue flame. We are to be “Blue Fire”. We are to be the hottest and most constant of the fire. And it is in doing this that we provide true light to our surroundings and not residue. We are to remain as hot as blue fire in order to be without impurities, uncontaminated by the world. For it is the blue fire which does not to waiver in the wind; and it is the blue fire which remains as one with the source of the flame.
20 Signs of the Last Days
1. The Spirit poured out on all flesh (Joel 2:28)
2. Israel restored as a political state (Deuteronomy 28:64, 30:3 Jeremiah 29:14, 30:3 Isaiah)
3. Universal apostasy (2 Thessalonians 2:1-4)
4. The watering down of the gospel (2 Tim 3:5, Matthew 15:9)
5. False prophets and false Christs (Matthew 24:24)
6. Good will be called evil and evil good (Isaiah 5:20)
7. Worldly knowledge will increase (Daniel 12:4)
8. Earthquakes, floods, famines, plagues and diseases such as the world has never seen (Matthew 24 and Luke 21)
9. Peace will be taken from the earth and wars will increase throughout the world (Matthew 24 and Luke 21)
10. Wickedness, murder and crime among men, while the belief in the occult will increase (Matthew 24, Luke 21, 2 Timothy 3:1-5, 4:3-4)
11. People will not believe the signs of the Last Days (2 Peter 3:3-4; Matthew 16:1-4)
12. Increase in persecution of the Christians (Matthew 24:9; Mark 13:9)
13. Spread of Nuclear Weapons as predicted by the Bible (Isaiah 24:1; Zechariah 14:12; Matthew 24:21,22)
14. Middle East Tensions and an unified Arab league (Genesis 16:12; Psalm 83; Isaiah 2:3-4)
15. The new tower of Babel (Genesis 10; Isaiah 13:1-11; Jeremiah 50-51 Revelation 18)
16. Gog and Magog (Ezekiel 38:1-4; Revelation 20:8)
17. The Revived Roman Empire (Daniel 2:34-45; 7:7-24; Revelation 13:1-2; 17:3-16 )
18. The Anti-Christ (1 John 2:18-19; 4:3; 2 John 7)
19. The Mark of the Beast (Revelation 13:18)
20. The FINAL SIGN: The Gospel will be preached to end of the world (Matthew 24:14, Revelations 14:6-7)
