A Great Century of Pentecostal Charismatic Renewal

A “Great Century” 81 of Pentecostal/Charismatic Renewal and Missions Edward Keith Pousson Pentecostals and Charismatics missionary-minded segment of dynamics Charismatic to produce a worldwide The following make up what is probably the most world Christianity today. What are the of this century-long movement of both Pentecostal and Renewal that have converged missionary thrust? And on what grounds can we speak of the twentieth century as a “great century” of Pentecostal/Charismatic missions? two questions launch and guide our discussion. will also be addressed: What kind of missionary has emerged from the Charismatic Renewal in particular? has Pentecostal missions impacted Charismatic missions, and what lessons can Charismatic missions learn from Pentecostal missions? What is the emerging Charismatic contribution to mission theology? between renewal and missions is the theme that unites These related questions movement How The relationship this entire article. An End-Time Movement in the nineteenth and twentieth centuries. Missions Scott Latourette Christian missions. worldwide religion. century as a comparably “great renewal and missions? What common to Renewal and Missionary This section explores the relationship between renewal and missions against the backdrop of developments Professor Stephen Neill and Yale Historian Kenneth called the nineteenth century the “Great Century” of It was that century that made Christianity a On what grounds may we speak of the twentieth century” are some of the dynamics of renewal both of these centuries that have birthed massive missionary movements around the world? Renewal Results in Mission First, and of primary significance movements every Christian Orthodox, renewed of Pentecostal/Charismatic for this article, spiritual renewal to global missionary in both of these periods gave birth expansion. By the end of the eighteenth century, for example, virtually denomination throughout the Western world, including Catholic and Protestant churches, had been recently in one way or another. Renewal movements in Protestantism included Pietism, Puritanism, Moravianism, England and the related Wesleyan revival, and the Great Awakenings the American Colonies. Though unevenly distributed and timed, it was this church-wide awakening that provided the spiritual impetus for that the Evangelical Revival in in 1 82 which is now called the “Great I Century” of Christian missions, Similarly, renewal pervasive missionary expansion and global country where rapid church Pentecostal/Charismatic decadal growth rates.2 In 1992, Wagner penned this hypothesis: non-militaristic, beginning 1792 and ending 1914.’ in the twentieth century, impacted virtually every renewal has likewise brought church growth. Pentecostal and Charismatic Christian denomination. This about unprecedented In nearly every multiplication is occurring, are leading the way in terms of C. Peter movement has over the past congregations church growth professor “In all of human history not another non-political voluntary human movement has grown as dramatically as the Pentecostal/charismatic 25 years.”3 Without question, as Wagner suggests, Pentecostalism in all its forms is the fastest growing segment of Christianity in the twentieth century. It grew from 16 million worldwide adherents in 1945 to 4.3 billion in 1993.4 Renewal about dramatic changes of that both periods of renewal Protestant institutions, new missionary structures. Protestant the nineteenth century minds of Neill and Latourette Changes Christian Institutions A second comparison from the nineteenth and twentieth centuries is brought in including and especially a vast proliferation The birth and multiplication of these missionary societies is perhaps the leading factor that makes the Great Century of Christian missions in the Once freed from church and state launched more than 21,000 control, these voluntary societies focused exclusively on missions and Protestant missionaries by 1910.6 Thanks to Harper History of ‘ See Kenneth Scott Latourette, A History of Christianity, Vol. 2 (New York, NY: . & Row Publishers, Inc., 1953), 1013-1035; Gary B. McGee, This Shall Be Preached. A Gospel to 1959 History and Theology of Assemblies of God Foreign Missions (Springfield, MO: Gospel Publishing House, 1986), 24; Stephen Neill, A Christian Missions (Second edition revised by Owen Chadwick; London and New York: Penguin Books, 1986), 204, 213-215, 240-245, 286-287, 332-334. 2 C. Peter “Church Growth,” in Pentecostal and Charismatic Wagner, Dictionary of Movements, eds. Stanley M. Burgess and Gary B. McGee (Grand MI: Zondervan Publishing House, 1988), 185-188. [Hereafter cited as Rapids, A1issions, 214; Sydney (New 6 McGee, missionary DPCM.] I ‘ C. Peter Wagner, Warfare Prayer (Ventura, CA: Regal Books, 1992), 48. 4 ‘David J. Hesselgrave, Today’s Choices for Tomorrow’s Mission (Grand Rapids, MI: Zondervan Publishing House, 1988), 119; David B. Barrett, “Annual Statistical Table on Global Mission: 1993,” International Bulletin of Missionary Research 17 (January 1993): 22-23. ‘Latourette, A History of Christianity, 1013-1033ff.; Neill, A History of Christian E. Ahlstrom, A Religious History of the American People Haven and London: Yale University Press, 1972), 422-423. This Gospel Shall Be Preached, I, 21. Examples of early Protestant societies include William Carey’s Baptist Missionary Society (1792), the London Missionary Society (1795), and the American Board of Commissioners for Missions (incorporated 1812). Foreign 2 during Through the twentieth movement has likewise given sending agencies, including 83 living in Asia, the Pentecostal/Charismatic and the world’s largest with some 25,000 of recent their efforts, the percentage of the world’s Protestants Africa and Latin America increased from one percent to ten percent the nineteenth century.’ 7 century, birth to hundreds of new missionary the Assemblies of God Foreign Missions Division with more than 1,500 missionaries, Christian mission, Youth With a Mission (YWAM), missionaries reaching out to nearly every country of the world.’ But the the movement is not its number of missionaries, on the mission field. Eighty percent to Christianity have been the result of according Today at least 66% of the world’s Pentecostals/Charismatics Latin America, and Oceania, including 88% of Assemblies church members and 75% of Church of God (Cleveland, TN) believers, two of the largest Pentecostal denominations worldwide.’° crowning success of but its growth conversions from paganism Pentecostal/Charismatic efforts, Asia, Africa, of God Patterns of Piety fueled the nineteenth produced striking changes piety. Moravian pietism to several researchers.’ live in movement, for instance, of Protestant Renewal Changes A third common feature of the nineteenth and twentieth centuries is that both periods of renewal unleashed new forms of spirituality that aided fresh missionary expansion. The various renewal movements that century missionary in the forms and expressions centered on Christ and him crucified. Wesleyanism called for personal conversion, The Great Awakenings in the Colonies/States stressed the unchurched, preaching. “evangelical” preaching for the need for individual “decisions” holy living, and zeal in resulting responsibility for witness, in the “new birth,” and a prayer for enabled the Protestant strong desire for individual and corporate prayer, including concerts of world missions. These new expressions of spirituality faith to adapt itself and reach out to the ends of History 8 Gary for (Grand Rapids, ‘Paul E. Pierson, “Why Did the 1800s Explode with Missions?,” Christian 11/4 (1992): 20. B. McGee, “Overseas Missions (North American),” DPCM, 614-624; David B. Barrett, “Global Statistics,” DPCM, 814-815, 830; Choices Tomorrow’s Mission, 120, 255n; Edward K. Hesselgrave, Today’s Pousson, Spreading the Flame MI: Zondervan Publishing House, 1992), 88-89; John A. Siewert and John A. Kenyon, eds., Mission Handbook 1993-95 (15th Edition; Monrovia, CA: MARC, 1993), 243, 248, 255-256. 9 Vinson Synan, “Global Consultation on AD 2000 3 Evangelization: AD 2000 the Target,” Together (Spring 1989): 7; Larry Pate, From Every People (Monrovia, CA: MARC, 1989), 129; C. Peter Wagner, Spiritual Power and Church Growth (Altamonte Springs, FL: Strang Communications 1986), 12; C. Peter How to Have a Healing Ministry Without Company, Making Your Church Sick (Ventura, CA: Regal Books, 1988), 68-89. ‘°L. Grant McClung, “The Pentecostal ‘Trunk’ must Learn from its ‘Branches’,” Missions Quarterly 29 (January 1993): 35. Wagner, Evangelical 3 84 our changing movements.” world through many new and unprecedented renewal has produced new and material. Comparing needs-spiritual, Pentecostal Comparatively, Pentecostal/Charismatic and varied expressions of worship and spirituality which have reached to the ends of the earth. One major factor behind the astonishing success of the movement is its appeal to a broader range of human physical to ministry with the Interdenominational Foreign Missions Association (IFMA), missionary theologian Arthur F. Glasser of Fuller Theological Seminary’s School of World Mission emotional, approaches writes, challenge evangelicals… … Pentecostals were willing to tackle the “dark side of the soul” and the growing phenomenon of occultism, Satan worship and demon possession. Whereas IFMA people and other non-charismatic had found it relatively easy to the occasional expose the extravagance of charlatan, they were silenced in the presence of the Pentecostal’s serious confrontation of the hard realities of the spirit world. Here was a spirituality which could not be ignored. 12 Charismatic spiritual guidance, together ministry, dynamic praying movement world. such as exorcisms, worship, healings and spontaneous secularizing “power-encounters,” with expressive and a lively oral tradition make this especially appealing to many peoples of the non-Western Through these and other viable spiritual dynamics, PentecostaUCharismatic missions has curtailed trends of earlier missions that offered people “soul-salvation” but left miracles, healings to the early church.’3 Pentecostal/Charismatic missionaries offer healing, not to “disembodied exorcism and physical souls,” but to whole persons. Renewal expansion global of Changes Leadership Patterns A fourth renewal dynamism giving rise to unprecedented in nineteenth century was the creation of new patterns of leadership, including the service of women, increased participation lay people and of less formally trained clergy, and the unprecedented mobilization of 180,000 student volunteers for missions.14 Similarly, Pentecostals/Charismatics have advanced in missions through hands-on, leadership training models, and the sending of many women evangelists and missionaries. ‘ decentralized training, semiformal Bible institute 11 Latourette, A History ojChristianity, 959-960, 1019-1029, 1043-1047; Neill, A History of Christian A1issions, 202-204, 214, 275. 12 Arthur F. Glasser and Donald A. McGavran, Contemporary Theologies of Mission (Grand Rapids, MI: Baker Book House, 1983), 119-120. “See Paul G. Hiebert, “The Flaw of the Excluded Middle,” Missiology: An International Review 10 A (January 1982): 35ff. 14 Latourette, History ojChristianity, 960, 1020, 1027; McGee, This Gospel Shall Be Preached, I, 24; Neill, A History of Christian Missions, 217-218. “L. Grant McClung, ed., Azusa Street and Beyond: Pentecostal ivissions and 4 example, undesirable, proven growth provided people respond. They “experience” 85 modified Calvinism by making Strong reliance on the laity and multiple routes to ordination have accelerated leadership emergence in areas of rapid church growth. For most Assemblies of God pastors around the world are without so much as a Bible school education. `6 Higher education is not but imposing educational requirements for ordination is a restriction in some cases. And the lack of educational requirements for ordination has not stopped the Assemblies of God from becoming the largest Pentecostal denomination. Renewal Alters Theological Traditions Consider one final comparison between these two “great centuries” of renewal and missions. In both cases, renewed theological reflection motivations for a new thrust in world evangelization. Of great significance for the nineteenth century missions movement was this one fact: renewal reshaped traditional Calvinism with respect to election and predestination. The Puritan fathers, for example, believed that all would hear the gospel and that some from every nation would launched missions to the Indians in all Thirteen Colonies. The Great Awakening in the Colonies broached Arminian-ish ideas, establishing the need for an individual “decision” and a personal of salvation for the elect. And Jonathan Edwards, a leading theologian of the Awakening, for the sinner’s response in accepting God’s forgiveness.” in England, the Evangelical Awakening with its stress breaking up hyper-Calvinism. Even among the Particular Baptists, William Carey’s there was a “slow awakening,” Stutd1fse, Carey, and others planted seeds of a mission theology into In these and many other ways, revival . of traditional theology, providing fundamental convictions and motivations for the nineteenth century missions more room Simultaneously on evangelism was also denomination, the English religious scene.” altered the landscape movement. Topeka, America. the fallow ground of as Andrew Fuller, John in Pentecostalism. The revival in of Pentecostalism in North reflection to Los Angeles, We observe the same pattern Kansas marks the beginning This revival was triggered by fresh theological concerning sanctification, the baptism in the Holy Spirit and speaking in tongues. From Topeka the revival spread to Houston, Texas, and then where the Azusa Street Revival broke out and 76-77; Rapids, Church Growth in the Twentieth Century (South Plainfield, NJ: Bridge, 1986), McGee, This Gospel Shall Be Preached, I, 91-93. 16 J. Herbert Kane, The Christian World Mission: Today and Tomorrow (Grand MI: Baker Book House, 1981), 105. “These and many other theological developments linked to the Great and Awakenings providing missionary motivations are discussed in Latourette, A History of 958-961, 1019, 1043-45. ‘eTim Dowley, ed., A Lion Handbook: The History of Christianity (Oxford: Lion 406-409. Christianity, Publishing, 1990), 5 86 innovations in early motivations and convictions movements. Consider One, Pentecostals Spirit Testament experience. impacted various parts of the world. Theological and mature Pentecostalism have provided powerful that could not help but produce explosive missionary the following three theological innovations. claimed that the personalized power of the Holy is readily available now to every believer just as it was in New Pentecostals discovered that they can receive the sacraments and experience the Spirit, not through the mediation of and the clergy (as in Catholicism), and not only through the ministry of the Word (as in mainstream Protestantism), but through direct and personal access to the Father and to Jesus, the Baptizer in the Holy Spirit.19 Two, Pentecostals emphasized Pentecost expect the supernatural ministering that the purpose of this personal for missions. This claim of the biblical experience of the Holy Spirit is empowerment is a rediscovery by experience of the true purpose (Acts 1:8). Being “baptized” in the Spirit, Pentecostals manifestations or charismata of the Spirit to be there for them in evangelistic and missionary outreach. Three, Pentecostals see themselves as living in the last days and in the same salvation history context as that of the New Testament.2° They have, therefore, recovered the New Testament hope of the soon return of Jesus. This view of things has generated powerful motivation which is characterized by expectancy, urgency, how renewal alters missionary and intensity. These three innovations theological traditions movements. Theological serve to illustrate in such a way as to stimulate fresh missionary reflection concerning the mission of the church has played a vital role across the last two great centuries of renewal and missions. century” above parallels between these of a professional of the School of World Mission Pasadena, California. 21 Although my analysis may lack the nuances historian, I believe that the twentieth century can be called the “great of Pentecostal/Charismatic renewal and missions in that it bears comparison to the nineteenth-century missionary movement. The two periods of renewal and expansion are not only striking but also instructive. They illustrate the following key missionary principles taught by missions historian Paul E. Pierson at Fuller Theological Seminary in First, renewal and missions are interlinked. Missionary expansion is both the natural and the supernatural result of the outpouring of the Spirit of God upon the church (Acts 1:8). Any renewal that is truly Missions “Dowley, ed., A Lion Handbook, 646; Paul A. Pomerville, The Third Force in (Peabody, MA: Hendrickson Publishers, 1985), 65. 2°Pomerville, 21 The Third Force in Missions, 57-58. While Pierson is to be credited for these principles, I do not claim his authority for the ways in which I have adapted and applied them in this article. 6 87 eschatological will eventually turn its focus outward and cross social and cultural barriers to reach the lost, as the biblical Pentecost did. Second, renewal changes the way we do church and missions, creating new structures and patterns for both. Specifically, missions is most effective when local churches and extra-local mission structures cooperate together in a semi-autonomous, mutually interdependent fashion, as seen in both the nineteenth and twentieth century missionary movements mentioned above, as well as throughout church and missions history. Third, renewal creates new and viable forms of spirituality that spur fresh missionary outreach and appeal more effectively to the unchurched peoples of the day. Fourth, renewal creates new patterns of leadership that unleash fresh missionary outreach. And fifth, renewal alters older theological traditions and ushers in new theological insights that provide fresh motivation for evangelistic and missionary outreach. Observing Pentecostal/Charismatic renewal and missions in a general way, we have thus far identified key dynamics or characteristics of renewal that lead almost inevitably to a missions thrust. This analysis provides the foundation, perspectives and presuppositions for all that follows. From here on, however, the emphasis falls more specifically on Charismatic missions of the latter half of this century. The Charismatic Renewal: Creating New Patterns for Church and Missions That the Pentecostal revival has produced a major missionary movement is a well documented fact. By 1990 there were 320,000 classical Pentecostal churches around the world with a total membership of over 45 million. 22 But what kind of missionary movement has the Charismatic Renewal produced? How are the dynamics and principles observed above also working in the Charismatic Renewal? . The Emergence of a “Charismatic” Ecclesia Renewal, we have observed, changes the way we do church. The healing revival of the 1950s formed the bridge between the Pentecostal Movement and the Charismatic Renewal. William Branham, Oral Roberts, T. L. Osborn, Jack Coe, A. A. Allen, R. W. Schambach and hundreds of other healing revival leaders caught the attention of the masses in mainline churches who had more or less ignored classical Pentecostalism. This was the real beginning of the Charismatic Renewal. Dennis Bennett’s public announcement in 1960 of his “nine o’clock in the morning” experience was merely the cutting of the ribbon. After the media publicized Bennett’s announcement, many others in mainline churches admitted their own Charismatic experiences. Many z2 Barrett, “Global Statistics,” DPCM, 812-815. 7 88 Charismatic leaders were able to stay in their traditional churches and cultivate renewal. But hundreds of others were forced out. New wine skins were needed for the new wine. As a result, tens of thousands of independent Charismatic churches were eventually formed across the United States and around the world. For the sake of definition, “independent Charismatic” denotes churches or ministries that have embraced the Charismatic Renewal and, because of their Charismatic experiences and innovations, are not institutionally linked to classical Pentecostalism or any denomination. Although these churches only began to form in the early 1970s, they represent 14% of all Charismatics and now make up the fastest growing segment of Christianity in the United States as well as in many Third World countries.23 There are between 60,000 and 100,000 independent Charismatic congregations in the USA alone. Consistent with observations made in the beginning of this article, independent Charismatic churches are bom out of renewal and have certain characteristics which promote effective missionary outreach. What are these characteristics? First, despite the apparent “babel” of diversity, there is an underlying spiritual unity among these churches. Nowadays old rifts are being forgotten and Charismatic churches and ministers are coming together in “networks”-loose, overlapping ministerial associations without the legal or bureaucratic encumbrances. Well known examples include Charismatic Bible Ministries (1,500 ministers), Christ for the Nations (600 churches), Rhema Ministerial Association (500 churches) and the large, umbrella type Network of Christian Ministries, which brings together leaders of other networks. Second, independent Charismatic churches, like new wine skins, help preserve the witness and the heritage of the Charismatic Renewal. The practical value of this is best seen in light of the fact that most mainline Charismatics become “postcharismatics” after two or three years of involvement in the renewal. 24 Third, independent Charismatic churches have unleashed their laity. They have recruited, apprenticed, and released into ministry and missions thousands of people with little or no formal theological training. Not that professional training is of no value. But Christian history teaches us that God often calls and uses people on the periphery of our religious institutions. “Can . anything good come out of Nazareth?” “Peter D. Hocken, “Charismatic Movement,” DPCM, 144; Wagner, “Church Growth,” DPCM, 181-182; Paul G. Chappell, “Healing Movements,” DPCIU 374; Stephen Strang, “Nondenominational Pentecostal and Charismatic Churches,” DPCM, 640; Barrett, “Global Statistics,” DPCM, 811-813. “For definition and statistics on “postcharismatics” in mainline churches, see Wagner, “Church Growth,” DPCM, 183; Barrett, “Global Statistics,” DPCM, 811-813, 826. 8 Fourth, Charismatic The by leaders, Jesus, people Renewal, powerful strongest and most consistent For an exception the movement’s missions. Many movement. 89 and missionaries are “practical” or mission fields. But some of these love the Lord Missions thrust of the Charismatic Charismatic churches and a major missionary pastors theologians. frame of reference for their theology is provided, not the seminary, but by the context of their ministry and by the hurts, needs and questions of their congregations The lack of theological foundations is sometimes problematic. who are often the subject of a media-inquisition, love their congregations and have led hundreds and thousands of into a liberating experience of the kingdom of God. These and other spiritual and institutional dynamics make the Charismatic and in particular, the independent Charismatic church, a force for world evangelism. The “Slow” Emergence of Charismatic If renewal and missions are linked, then what kind of missionary movement has come out of the Charismatic Renewal, and what kinds of structures and strategies are being used to muster missions activity? While denominational Charismatic missionaries have excelled, the missionary Renewal has come from the independent ministries.’ To this exciting story we now turn. a while, it looked as though the Charismatic Renewal would be to the rule that revival results in mission. Some still question missionary track record. Three things need to be noted. First, not all Charismatic churches are equally interested in are still “bless-me” communities, not yet realizing missions as the reason for revival. Second, the Protestant Reformation was nearly two centuries old before it produced And third, most of what is now being done by Charismatics in missions remains undocumented. But there are indicators of a ground swell of effective missionary activity among Charismatics. the beginnings of a distinctively Charismatic missionary thrust have been relatively slow for the following reasons.26 within the churches. rightly spent much time and energy bringing their own churches and denominations. Structure limitations. Thousands of independent have no connections with organized missions agencies. Many have espoused the ideal of being a “sending church” apart from the expertise and assistance of agencies that specialize in if any, have really succeeded over the long haul. Related to this problem is the spirit of independence that obstructs practical, functional unity and cooperation however, Renewal ministry Charismatic leaders renewal to bear upon churches training and sending missionaries. efforts. Admittedly, Many of the early Charismatic sending Few, in missions 2S 26 Hocken, “Charismatic Movement,” DPCM, 157. Pousson, Spreading the Flame, 79-82. 9 90 Strategy limitations. The emphasis on the Holy Spirit and subjective guidance sometimes preempts practical goal-setting and informed strategy planning. Once a Charismatic minister “felt led” to evangelize a certain Caribbean island. He resigned from his pastorate, raised funds and went to the island, finding nothing but coconut trees. No people. Limited theology of mission. Charismatic anti-intellectualism coupled with the idea of learning by “revelation” apart from theological discipline has taken a toll. Too many churches are built around faith for prosperity, healing and spiritual gifts, often to the exclusion of the biblical basis of missions and the New Testament revelation of the Holy Spirit as empowerment for worldwide, cross-cultural witness to the Risen Lord. Limited missions exposure. Many independent Charismatics have little awareness of recent global mission trends even in their own movement. What is an unreached people group? What is the 10/40 Window? What is the AD 2000 & Beyond movement? What is a career missionary, and how does a person become one? Sad to say, surveys have shown that vast numbers of Charismatics all across the United States are simply unacquainted with these and other mission dynamics. Related to this lack of exposure is the lack of real missionary vision and leadership. These and other bottlenecks account for what some would consider a sluggish start for Charismatic missions. But that is not the whole picture. There are signs that Charismatics, particularly the independents, are seizing a global missions vision and making a global contribution. Charismatics, for example, outnumbered Pentecostals in the number of worldwide annual converts in 1988, according to David Banrett.2′ From the very beginning of the Charismatic movement there were notable missionary pioneers. And through the decades of movement we have seen the emergence of Charismatic sending churches, sending agencies, and a premier association of Charismatic mission agencies and churches called the Association of International Missions Services (AIMS). Charismatic Missionary Pioneers Oral Roberts, T. L. Osborn, Gordon Lindsay, Kenneth Hagin, Sr., and Lester Sumrall are among the few leaders from the Post-World War II healing revival (1947-1958) who also became significant leaders in the subsequent Charismatic Renewal. They have blazed a trail for Charismatic missions. Oral Roberts founded the university named after him which trains Charismatics from all over the world. From 1976 to 1990, Oral Roberts University sent several thousand students into more than 30 countries on “Summer Missions” assignments. T. L. Osborn has played a leading role in Charismatic renewal and missions. By the early 1970s he had already evangelized in over 50 27Barrett,. “Global Statistics,” DPCM, 811. 10 91 countries where his ministry was producing more than 400 self-supporting churches annually. 21 In 1970 Gordon Lindsay founded Christ for the Nations Institute (CFNI) which continues to train and send out Charismatic missionaries to many parts of the world. Kenneth Hagin, Sr. and Lester Sumrall have also founded and led major Charismatic ministries which have launched missionaries and missions efforts in every continent. Pentecostal/Charismatic pioneer Daniel Ost founded Charismatic Ministerial Institute (CMI) in El Carmen, Mexico in 1955. Since then, CMI has trained and launched more than 1,000 ministers throughout Mexico and in ten other countries, including India and France. CMI graduates have founded 120 churches called “Centers of Faith, Hope and Love” which are transforming major cities across Mexico. The school is now challenging its students to go as missionaries to the “10/40 Window,” the least evangelized region of the world, stretching from West Africa to East Asia, 10 degrees and 40 degrees north of the equator. Mexico is no longer just a mission field, but also a missionary force.29 Charismatic Sending Churches Bethany World Prayer Center in Baker, Louisiana is an independent Charismatic church of four to five thousand members. A million dollars annually from their budget supports various projects and over 100 missionaries in 25 countries. One-third of these missionaries were recruited and sent out from Bethany World Prayer Center. The pastor, Larry Stockstill, a graduate of Oral Roberts University, has adopted a strategy which combines crusade evangelism with church planting techniques. With this strategy, several large and growing churches have recently been planted in Russia, Nicaragua, Uganda and India. In 1991, for example, a Bethany team held an evangelistic church planting crusade in Moscow. The result was 5,000 decisions for Christ and 1,000 new believers in attendance at the first service of the Moscow Christian Center. . Another Charismatic church with a serious missionary vision is John Osteen’s Lakewood Church in Houston, Texas. Since its founding in 1961, Lakewood Church has launched effective missions outreaches to more than a hundred countries.3° Tulsa Christian Fellowship, the oldest independent Charismatic church in Tulsa, Oklahoma numbers about 500 and gives $150,000 a year to missions. They have sent out at least 28 David Edwin Harrell, Jr., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, IN: Indiana University Press, 1975), 171. z9 Lee Anderson and Christina Tumey, “Mexican Churches Charisma & Growing Christian Rapidly,” Life 19 (October 1993): 68-73. ” Stephen Strang, “Osteen, John Pentecostal Explosion (Altamonte Springs, FL: Creation House, Hillery,” DPCM, 656; Vinson Synan, The Twentieth-Century 1987), 25-29. 11 92 40 of their own people as missionaries involved in just about everything from Bible translation to pioneer evangelism among unreached people groups. Still another example, the 8,000-member Victory Christian Center, also in Tulsa, supports 125 missionaries to 20 different countries. A closer look at a few successful sending churches, including some of those mentioned above, has revealed certain keys to their success. 1) They have a consistently missions-minded pastor and a missions director or a missions committee to steer the church’s missionary involvement. 2) They commit a substantially large percentage, typically from 20% to 30%, of their annual budget to missions. 3) They strongly emphasize the role of the local church in missions, providing consistent missions exposure through literature, preaching and mission conventions. 4) They provide their missionary candidates with both informal apprentice training as well as structured Bible school training. 5) They have loose but functional ties with mission organizations that provide various types of training, helps and services to their missionaries. For example, they may send a missionary through Youth With a Mission or Wycliffe Bible Translators. Some churches relate to Charismatic service agencies that handle the missionaries’ financial matters and newsletters. 6) Sending churches usually have relationships with senior missionaries and/or indigenous Christian leaders in or near to the countries where their missionaries serve. These leaders in the host countries serve as mentors and field directors, especially for new missionaries. 7) Successful sending churches provide pastoral care for their missionaries away from home. This caring support involves correspondence, phone calls, cassette recordings of the pastor’s sermons, and, if necessary, a personal visit from the missions director. These seven factors make up a fairly simple and reproducible methodology, regardless of the size of the church. The Charismatic sending church model has much to offer. It bring their members back to the New Testament conviction that Charismatic experiences are given to the church for the purpose of mission. It emphasizes the centrality of the local church in missions. It produces missionaries that have the local church at heart and believe in church planting. And it helps ease church-missions tensions that exist in many Christian traditions. Despite a highly vocalized ideal of “sending direct” without the aid of so-called “para-church” organizations, I have found that the really successful sending churches usually rely on extra-local entities for help in training, mobilizing, serving and supervising their missionaries. When, however, the church tries to act like a self-contained mission agency, certain weaknesses crop up. Missionaries often become like lone rangers on the frontier without proper supervision or accountability. To the other extreme, some sending churches only get 12 93 involved with persons and projects that they can somehow control from the home front. Furthermore, many churches that try to be the mission agency act more like travel agencies. Short term mission trips to places where churches already exist becomes a substitute for real pioneer missions work. Other weaknesses include the sending of inadequately trained missionaries, haphazard field selection, and duplication or lack of cooperation between missionaries in the same location. The greatest problem with churches that try to become the mission agency is the historically repeating pattern whereby the apostolic function becomes absorbed by churchly concerns. A sudden or gradual shift in missions philosophy or priorities on the part of the sending church can leave missionaries in the lurch. In 1990, for example, a large Charismatic sending church changed its focus from foreign missions to home missions and expeditiously withdrew financial support from 35 overseas missionaries. Many of these had to come home because all their eggs were in one basket. Charismatic Sending Agencies Consistent with the pattern of the Great (nineteenth) Century, whereby awakening resulted in the proliferation of new mission agencies, the Charismatic Renewal has also produced a multitude of new mission structures. Many of the Charismatic networks described earlier in this article have formed creative missionary sending and service agencies which contribute in various ways to the recruiting, training, and mobilizing of cross-cultural missionaries. Other Charismatic mission structures have emerged independently of networks. In the late 1980s, one hundred new agencies surfaced in the Western world, and over three hundred in the Third World.3′ At least ten of the agencies listed as “Charismatic” in the 1993-95 edition of the Mission Handbook are independent Charismatic and represent a total of 646 USA personnel overseas.32 There are many other agencies of various types which represent thousands of Charismatic missionaries. Listed in the Mission Handbook as transdenominational, Youth With A Mission has thousands of missionaries who come from independent Charismatic churches. Not listed in the Handbook, the Oklahoma-based “Teen Mania” has sent hundreds of high school students on summer missions outreaches since 1987. In the summer of 1993, for example, Teen Mania took 1,750 teens to 14 countries, including Mongolia, Egypt and Albania.33 A Charismatic Missions Association In 1985, Charismatic leader Howard Foltz saw that the groundswell Charismatic missionary activity would warrant some kind of 31 32 Barrett, “Global Statistics,” DPCM 830. Siewert and Kenyon, Mission Handbook, 248, 255-256. “1. Lee Grady, “Radically Saved,” Charisma & Christian Life 19 (September 1993): 38-40. 13 94 overarching fellowship or association. So he founded and now leads the Association of International Missions Services (AIMS), a consortium of some 150 Charismatic sending churches, sending agencies and training institutions. Based in Virginia Beach, Virginia, AIMS is devoted to catalyzing the resources of the Charismatic Renewal for world evangelization. It provides a framework for unity, cooperation and the sharing of information between its member organizations. These kinds of developments suggest that the Charismatic Renewal is producing a major missionary thrust, and that the independent Charismatic church is the heartbeat of this thrust. With this in view, we now take up questions raised in the introduction about the relationship between Pentecostal missions and Charismatic missions. The Charismatic Contribution in Relation to Pentecostal Missions Several observers of Pentecostalism agree that the various Pentecostal and Charismatic expressions in the twentieth century all stem from one eschatological renewal movement. The spiritual foundations and impulses for Charismatic missions are traced to the same Holy Spirit revival that began at the start of this century. For all their innovations, Charismatic missions stand in strong continuity with the Pentecostal movement in certain important respects. How Pentecostal Missions Impacts Charismatic Missions First, most of the early pioneers in Charismatic missions, including those mentioned above, either had Pentecostal roots or were influenced by Pentecostalism. Gordon Lindsay, for example, in the late 1960s transformed his revivalistic “Voice of Healing” organization into a Charismatic missionary society devoted to world evangelization. By 1973, Lindsay’s ministry, Christ for the Nations, had helped finance 3,000 church buildings in 83 nations and had distributed 15 million books in 46 languages. 31 Second, Charismatics have also followed many of the strategies of Pentecostal missions. For example, the supernatural calling and recruitment of missionaries, apprenticeship training of missionaries, the use of women in missions, the dependence on the Spirit’s intervention in evangelism, the use of evangelistic crusades to plant churches and the application of indigenous church principles are common strategies in both Pentecostal and Charismatic missions. And third, Pentecostalism’s theological motivation for mission has significantly impacted the Charismatic movement. The Pentecostal emphasis on the Holy Spirit as empowerment for mission is basic to Charismatic missions. Charismatics have inherited from Pentecostals a “Gary B. McGee, “Association of International Mission Services,” DPCM, 30; Pousson, Spreading the Flame, 25-26, 52, 70, 88, 127-128. 35Harrell,A// Things Are Possible, 166-168. 14 95 strong commitment to the literal and plain meanings of Scripture, a Christ-centered approach to worship, preaching, and ministry, a sense of urgency for mission as people living in the last days and a sense of divine destiny.36 Although “Charismatic theology” is still in its formative stages, many Charismatic leaders intuitively know that their Charismatic experiences should lead to evangelism and missions. Emerging Charismatic Contributions to Theology of Mission The Charismatic movement is consistent with historic Evangelical theology with respect to the Trinity, the Incarnation, Christ’s atonement, resurrection, regeneration by the Spirit and other basic doctrines.” Also, as noted above, Charismatics are basically in the same theological orbit as Pentecostals. The Charismatic movement, however, is yet to develop an adequate theology of mission as such. A solid theology of mission would, in fact, be an effective antidote to many of the abuses in Charismatic circles. Nevertheless, there are several tenets of Charismatic “theology-on-the-way” that can or do contribute positively to mission and mission theology. Faith teachings. Despite its many abuses, the so-called “faith movement” honors God and serves mission inasmuch as it cultivates in people a deeply personal, corporate and biblical trust in the Person and power of Jesus Christ. Charismatic faith teaching stresses physical healing, material well-being, positive thinking and confession, divine guidance and the believer’s authority and victory over Satan, principalities and powers. Criticisms and reactions against these teachings abound. Some criticisms are valid. But the spiritual dynamics related to the faith teachings positively account for much of the success in Charismatic evangelism and missions today. Rightly focused faith is central and essential to all successful missions. Howard Foltz of AIMS writes, Faith teaching has elevated the expectations of many believers today to for God and “attempt great things expect great things from God.” When dynamic rhema faith is released in reaching the nations, and not on selfish or material wants, great things can happen. Numerous missionaries from the faith movement have gone to the mission field and believed God for far more than the “average” missionary. 38 Kingdom now. There is another stream of Charismatic thought known as “Kingdom Now.” Leading centers of this emphasis include Earl Paulk’s 10,000-member Chapel Hill Harvester Church in Atlanta, Georgia, and Tommy Reid’s Full Gospel Tabernacle of Orchard Park, New York. These, and others in the “kingdom now” circle, model and 36 McClung, Azusa Street and Beyond, 48-52. “J. I. Packer, “Piety on Fire,” Christianity Today, 12 May 1989, 20. 38Howard Foltz, “Moving Toward a Charismatic Theology of Missions,” paper presented at the 17th Annual Meeting of the Society for Pentecostal Studies (Virginia Beach, VA: November 12-14, 1987), 76-77. 15 96 visible expression of God’s concern on change social conscience Covenant theology. into secular society for the sake of The church is to be a of urge active Christian penetration social service and structural transformation. dominion in the world. Kingdom now theology represents at least a small step towards a theology of social the part of Charismatics. Since internal and external cultural is part of the biblical missionary mandate, the emergence of a in Charismatic circles is praiseworthy. This wing of the Charismatic movement emerged from the controversial discipleship-shepherding teachings the 1970s. Some of these principles continue to find expression in many Charismatic churches today, such as the Fellowship of Covenant Churches and Ministers founded by Charles Simpson and based in Mobile, Alabama. Covenant teachings emphasize self denial, obedience to the commands of Jesus and the need for growth to maturity in the between believers and between spiritual and mentorees. Notwithstanding abuses in discipleship circles, their basic principles are at the heart of the Great Commission and can contribute positively to a theology of mission. context of strong relationships mentors Restorationism. Restorationist Charismatic Carolina based National emphasize the recovery paradigms, teachings are emphasized in several and the Montreat, North groupings, including a nation-wide network of churches known as the People of Destiny International, Leadership Conference. Their teachings of the nine spiritual gifts of 1 Corinthians 12, and the “five-fold ministry” of Ephesians 4:11, especially the apostolic and prophetic dimensions of church authority. Driven by these the People of Destiny movement has developed a creative model of ministry based on Paul’s apostolic team in the book of Acts. The movement is led by a mobile team of four to six “apostolic” team” provides direction for church planting, church nurturing and leadership training, but the relationship between churches is spiritual, leaders. This “apostolic the team and the non-bureaucratic.39 This approach Paul’s missionary band. This semi-autonomous and and its theological convictions display principles and dynamics consistent with those of the apostle “restoration” of apostolic teams is a positive contribution to world evangelism movements. One of the most significant Prayer theological and power developments in the Pentecostal/Charismatic movement 1986): Quoted Prince,” People of Destiny Lfagazine 39Hocken, “Charismatic Movement,” DPCM, 141f; Larry Tomczak, “The World Mission of Every Christian,” People of Destiny Magazine 4 (September/October 15; Larry Tomczak, “Relationship With the Sending Church,” in The Church Planters Handbook, ed. Jim Durkin, et. ai. (South Lake Tahoe, CA: Christian Equippers International, 1988), 105. 40 in 1986 Charismatic leader Derek Prince said, “I’ve also begun to see that in a certain sense the major outreach arm of the Church should be apostolic teams.” from Larry Tomczak, ed., “Unfinished Business, An Interview with Derek 4 (September/October 1986): 23. 16 97 comes under the rubric of “signs and wonders” and “spiritual warfare.” The present proliferation of power literature by Pentecostals/ Charismatics and “third-wavers,” such as Peter Wagner and Charles Kraft,. is making an immense contribution toward our understanding of how effectively to resist and neutralize demonic powers that hinder evangelism and missions. Without these and other spiritual dynamics, missiological techniques and methodologies are like state-of-the-art computer hardware without the software to run it. The current global prayer and power movement which is sweeping into all six continents is introducing new spiritual dynamics for evangelism and missions with documented results in terms of countable disciples of the kingdom. Much of the above may indeed represent formative Charismatic contributions to mission theology and the science of missiology. Most of the hermeneutical problems in Charismatic teachings could be ironed out by the integration of a solid evangelical theology of the kingdom with an understanding of the mission of God. However, theological formulation always lags behind revival and missionary movements. We must remain patient but hopeful. I agree with missions professor, L. Grant McClung’s statement that, . In this “Decade of Definition” there will be a rapid growth in the science of pentecostal/charismatic studies and enough missiological literature to support what I feel is the emergence of a definitive pentecostal/charismatic missiology.” Consistent with precedent patterns of renewal and missions, fresh theological reflection has created fresh missionary motivation among Charismatic believers. What Charismatic Missions Can Learn from Pentecostals If Charismatic churches, especially those of the independent movement, are to maximize their potential for world evangelism, there are several areas where Charismatics need to catch up with their Pentecostal friends. First, Charismatics need to tackle the disciplines of theology and missiology. Charismatics must learn from Pentecostals to overcome their own anti-intellectualism and engage in high-level theological reflection as Pentecostals are now doing. J. Rodman Williams of Regent University in Virginia has made forward strides with Renewal Theology, a three-volume work which takes a fresh look at theology from a Charismatic perspective. But much remains to be done, especially in the area of mission theology. Many Charismatics are yet to learn and embrace what classical Pentecostalism really stands for-that, as a part of salvation history, renewal is essentially missionary in nature and cannot be complete without expansion to the unchurched and the unreached. 41 L. Grant McClung, ” Mission in the 1990s,” International Bulletin Research 14 ofMissionary (October 1990): 153. 17 98 Second, Charismatics must overcome their own aversion to organization. It was not until the forebearers of the Pentecostal movement struck the right balance between Spirit-led spontaneity and strategic organization that their movement became an effective worldwide missionary force. The Assemblies of God denomination, for example, was formed in 1914 as an agency for world evangelization. This organizational move helped provide sorely needed cooperation among pastors and churches, and helped achieve a more effective missionary outreach. Before that time, Pentecostal missions was notorious for a number of fiascoes due to the lack of organization. Charismatics have needlessly repeated virtually every early Pentecostal fiasco: duplication, competition, inadequate training and financial backing for missionaries, lack of structure and the omission of long-term strategy planning. Many are yet to learn the lesson from Pentecostalism that a certain amount of organization is necessary if Charismatics are to fulfill their own missionary calling.” Third, Charismatics need to create, recognize, and unchain more mission structures. Espousing ideals of a “sending church,” some Charismatics all around the world are trying to turn local churches into missionary sending agencies. A related problem is the practice of subjecting mission agencies to the control of sending churches. These practices are contrary to the New Testament pattern and deaf to the voice and verdict of missions history, which teaches us that the authority for mission is not tied to any ecclesiastical institution. The authority- for mission stems directly from the word of the Spirit and from a revelation of Christ in the calling of the missionary. Paul’s apostolic team was not in any way under the direction of the Antioch church. Both church and mission team were under the headship of Christ and the spontaneous leading of the Spirit of God. Where this pattern has been recovered through history, missions has prospered. But where the local church has tried to control missions, it has generally stifled rather than stimulated effective cross-cultural evangelism. Research has confirmed this outcome among Charismatics as well. For Charismatics to unleash a more effective missionary force, they will need to multiply and release more mission structures and provide more and more missionary candidates with a clearly defined career path to missions. Conclusion: “Nine O’Clock in the Evening” The century-old Pentecostal movement, and the one-half-century-old Charismatic movement, and the younger expression known as the “third wave” all represent twentieth-century expressions of the eschatological outpouring of the Holy Spirit which began in the first 42 Howard Foltz, “Bottlenecks Hindering Mission Mobilization,” Ministries 4 (Summer 1986): 42; Pomerville, The Third Force in Missions, 57. 18 engage 99 century A.D. The essential purpose of this and all other renewals is to the church in God’s redemptive mission to the nations. What will it take to make the twentieth century the greatest century of all in even if this achievement takes factors, the history Christian missions, Pentecostals, twenty-first century? theological breakthroughs, needed? Charismatics and other Christians a few decades into the What new institutional and what new spiritual dynamics institutionalization. happens, God always sparks what new are that First, with respect to the above suggestions about organization, both Pentecostals and Charismatics must avoid the trap of over Renewal creates new patterns and structures for ministry and missions. But eventually, these become organizations quench the Spirit. As movements become mature institutions, they tend to “domesticate” the Spirit and the kingdom of God. When this a renewal somewhere on the periphery of the ecclesiastical structures of the day. Then, old wine skins often burst rather than stretch to accommodate the new things God is doing. The and Charismatics is this: how can they the necessary and church spontaneous institutions are increasingly ineffective for cross-cultural Third World models and strategies are multiplying question for Pentecostals continue to provide evangelism, missions spiritual dynamics? informal becoming increasingly effective. 43 overlooked. are Calvinistic thinking think Charismatics reflection structures and strategies for growth without quenching Traditional centralized, hierarchical missions, while and if they to critical Second, the necessity of ongoing theological reflection must not be We have noted that new missionary movements have often been fueled by fresh theological thinking. What theological alterations now needed in Pentecostal/Charismatic communities in order for there to be a fresh outburst of missionary zeal and action? Extreme was a theological barrier in the days of William Carey. Pentecostals and Charismatics are kidding themselves there are no theological barriers today. What are these barriers? How can they be identified and challenged? Are Pentecostals and willing to subject their favorite theologies and scrutiny in order to identify their own blind spots that hinder world missions? And third, what kinds of new spiritual dynamics are needed to launch new and greater missionary movements from Pentecostal/Charismatic communities? Reporting on the 45th General Council of the Assemblies in Minneapolis in August 1993, Peter Johnson asked the question, “Can the world’s largest Pentecostal the revival fires of Azusa Street and go on to greater spiritual heights? of God held denomination reignite Handbook “Bryant L. Myers, “The Changing Shape of World Mission,” in A4ission 1993-95, eds. John A. Siewert and John A. Kenyon (15th Edition; Monrovia, CA: MARC, 1993), 35. 19 100 Or will it degenerate into a bureaucratic dinosaur nourished chiefly by programs, building projects, and committees?”44 Johnson’s question represents the kinds of questions being asked by many Pentecostals and Charismatic leaders today. But my response is, do Pentecostals and Charismatics really want to relight Azusa Street? Some Pentecostal and Charismatics are looking back to what God has done in the past with a kind of “do-it-again-God” nostalgia. But God never quite does it again; his work is often new, surprising, incredible. But a recurring problem with every generation that experiences renewal is the tendency to cling to and perpetuate the forms and expressions of their particular brand of spirituality. When God begins doing new things, they look back to the old ways. My point is this: God is already lighting new fires of renewal and missionary zeal around the world. Many Pentecostals and Charismatics are in the center of it, but some either do not see it or they are standing aloof and looking askance. I am referring to the many multifaceted movements, especially in the Third World, that are now converging under the banner of the AD 2000 & Beyond movement. In all six continents there are the stirrings of an unprecedented transdenominational prayer and power movement which has its focus on the unfinished task of world evangelization. Through this global prayer movement, new spiritual dynamics are being introduced for the “pulling down of strongholds” that hinder evangelism and missions. Prayer concerts, prayer walks, marches for Jesus, spiritual mapping, repentance and reconciliation between pastors and leaders from different denominations and ethnic groups, and a renewed compassion for the lost, especially the peoples of the 10/40 window are some of the new patterns of spirituality that God is using to turn resistant populations into people who are receptive to the gospel.” One of the greatest challenges for the heirs of Pentecostalism will be to recognize the new ways in which the kingdom of God is now advancing and to remain on the crest of that wave until his glorious return. The way home is through harvest. “Peter K. Johnson, “AG Leaders Call for New Pentecost,” Charisma & Christian Life 19 (October 1993): 84. resources for the United Prayer Network of the AD 2000 Movement include: John Dawson, Taking Our Cities for God (Lake the the Mary, FL: Creation House, 1989); Cindy Jacobs, Possessing Gates of Enemy (Grand Rapids, MI: Chosen Books, 1991); C. Peter Wagner, ed., Engaging the Enemy (Ventura, CA: Regal Books, 1991); C. Peter Wagner, Warfare Prayer (Ventura, CA: Regal Books, 1992); C. Peter Wagner, ed., Breaking Strongholds in Your City (Ventura, CA: C. Peter Wagner, Churches that Pray Regal Books, 1993); (Ventura, CA: Regal Books, 1993); George Otis, Jr., The Last of the Giants (Grand Rapids, MI: Chosen Books, 1991). Information is available from: Mobilization of United Prayer Resource Network, 215 N. Marengo Ave., Suite 151, Pasadena, CA 91109. 20

3 Decades Later: Evangelical Education in Bulgaria at Halt

With the new Bill on Religion in Bulgaria, the Muslim community has been given amnesty on some $4,500,000 of public debt, while granted another $3 million in annual government subsidies. As a result, the monthly salary of Muslim clergy (imams) has already increased with 20% and a new Islamic school is being opened in one of the historically oldest Christian places in Bulgaria, the city of Sliven. All while, the evangelical protestant communities are not receiving financial support under the new law and their schools remain without proper government legalization via the Bulgarian Ministry of Education. 

Though this legal precedent follows the Russian Law on Religion that has already effectively closed the evangelical seminaries in Moscow, it is manifesting a political agenda undergoing in Bulgaria for over a decade. What remains unsaid with the recent changes in the Law of Religion in Bulgaria is the ultimate halt of evangelical education in the country. The Bulgarian Evangelical Theological Institute has been functioning at its operational minimum for years now. Students are trained mainly online or via small local groups spread in various cities. They are called to the school departments only for graduation or occasionally lectures by visiting scholars. Even after years of waiting, the Institute was never granted official accreditation through Bulgaria’s Ministry of Education and most of the students preferred getting their degrees from other accredited and licensed institutions. Less than 1% of the students who were not in ministry at the time of their enrollment entered the ministry post graduation. And even fewer of them remain in ministry today; which ultimately ensures the lack of adequately trained ministers for placement in the evangelical churches of Bulgaria.

The last Bulgarian to graduate from the Church of God Theological Seminary did so over a decade ago, and 2009 was the last class of the Bulgarian Theological College (seminary). One of the greatest mistakes made was closing the college in 2009, thus leaving the movement with virtually no higher ministry training for the last decade.

We were present at the national meeting of elders on September 10, 2009 in Sofia when the final decision to close the Church of God Theological College was voted. Only a few others along with us disagreed with the vote and pleaded with the assembly to make everything possible and keep the school open. At the final vote, it came down to a few thousand dollars due in annual membership fees and the school was closed.

Five years prior to these events in 2004, we published an article on evangelical education in Bulgaria with some warnings. The article proposed a change of the evangelical educational paradigm in anticipation of new legal changes and the prolonged waiting for a governmental accreditation. In fact, the same issues addressed in our proposal repeated themselves in 2016 upon Russia changing its own legislation on religion and religious education thus effectively illegalizing evangelical seminaries and overall missionary work. Today, similar legal measures are put in place by the Bulgarian government as well.

The final of our 10-point proposed plan in 2004 included the following observation:

10. Naturally, the well-educated graduates have chosen not to occupy themselves with denominational politics both to avoid confrontation and to express their disagreement. This dynamic has been partially ignored by leadership remaining from the period of the underground church when religious education was virtually nonexistent and lacking a complete realization of the power of education. This unnoticed trend, however, endangers Bulgarian Evangelism creating a lack of continuity within the leadership and preparing the context for the emerging leadership crises.                                                                                                                              

With the new Bill on Religion in Bulgaria closely following the effective closure of evangelical seminaries in Moscow, the opportunity for a government recognized ministerial training in Bulgaria may be legally impossible to regain. In the light of those resent changes, our 2004 proposal for a legal ministry training alternative was successfully implemented and used for our Master of Chaplaincy Ministry graduates since 2009 providing a single valid alternative for evangelical education in Bulgaria.

Missions for the Third Millennium 15 Years Later

by Rev. Dony K. Donev, D.Min.

The time of changes in the world of missions is at hand. The search for a new paradigm for doing missions in the beginning of the 21st century has begun. Much like in the world of the internet, it cannot be a closed-circuit reinstallation of the same old software, which changes the interface, but not the structure; or a copyrighted etalon designed to be used by a tender legal minority. It must be an open-source, people oriented, social networking, body-like organism of believers that practice the Bible providing the diakonia of missions to peoples and nations in a need of salvation.

This necessity for a fresh evaluation of the way we do missions in the Spirit is based on issues which older missional paradigms were unable to adequately address. Rethinking of world missions today, includes rethinking the global problems of economic crises, world terrorism, immigration and open border markets. Problems that point not to new frontiers in some unknown cosmic future, but back to the old countries upon which modern day civilization was built.

Churches and missionaries, then, cannot afford to simply follow any secular, political, social or economical wave, but must propose Biblical solutions, which surpass both the understanding and history of the natural world to the realm of the Kingdom of God – the sole solver, provider and proprietor of the restoration of God created humanity, social justice and every relationship within the universum for eternity.

It is there, in the very Kingdom identity, or the lacking of such thereof, that the problem of ministry in missions is found. And this problem is deep, penetrating the very soul and make of the church, changing it from a community of mission minded believers willing to dedicate their lives to missions, to an agency that sends half-prepared, half-sponsored, half-aware missionaries to a mission filed where cultural, leadership and financial dilemmas hit them as a hurricane and never seize to oppose their call to minister in a foreign land.

Several characteristics are apparent immediately. The ministry of missions in the 21st century 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.

A proposal of such caliber must begin simultaneously at three starting points. First, perhaps not by importance, but by legal requirement, a professional counsel is a must. Many mission agencies follow the secular practice of debriefing missionaries, who have been on the field for a long time as part of their reentry. It is expected that post-missional experiences are often defined as problems requiring a professional counselors. But there are so many more cultural, financial, leadership, church and purely structure related problems. For example, how can one ever imagine doing missions in the 21st century without assertive financial planning in difficult times and rapidly changing international currencies, or political and security advisory in times of ever-present global terrorism? If addressed properly by in-house professionals beforehand, most of them can and should be easily prevented in the ministry of the missionaries. Thus, released from the burden of solving problems they are not qualified to deal with, missionaries will be allowed to fully focus on their main goal: namely, the salvation of eternal human souls.

Second, but equally important, are some very practical implications concerning the church recognition of the ministry of the missionary. Unfortunately, even in the beginning of the 21st century, some of the leading Pentecostal denominations in the world do not have the ministry of missions present on their ministerial report forms, as if it simply does not fit there. Others are yet to include missions as a ministry occupation on their voting registrations for business meetings at assemblies.

And finally, a word about the Prophetic Utterance of Pentecostal Missions. Historically, we, the missionaries baptized with the Holy Ghost, seldom followed models and paradigms. Our guidance has been that prophetic Word, that utterance of the Spirit, that divine guidance and Heavenly call that are never wrong. We went without knowing. We prayed without ceasing. We prophesied without seeing in the physical or even purposefully refusing to reckon with it. We preached without a season, for preaching was the vibe of our ministry and the life of our churches. And this made us Pentecostal. Even more important, this made us powerfully Pentecostal and Pentecostally powerful.

And if indeed, it is true that this very power is being lost today, it means that the very identity of our movement has changed from power giving to power needing – from powerful to powerless. The main questions that must be raised then are these: “What is the prophetic word for Pentecostal missions in 21st century?” and “What does the Spirit wants us to do?” And their answers could be found in the restoration of Pentecostal preaching, prophecy and prayer, as the foundation of any paradigm or model on which we continue to build the Ministry of World Missions.

Reflections on a 200-day Revival

1. Creative developing of fasting, prayer and giving of alms, all commanded by Jesus Himself as a regular expression of our faith (Gr. оταν = when you pray, fast, give), is the prerequisite for every Spirit-led revival. On the third day of our 10-day fasting, God used a child to revive our dead Volvo, which no mechanic in a radius of 200 miles could crank for over 6 months.

2. The church that forced-left the building during the pandemic, has now returned to multimillion-dollar buildings where God did not choose to start a 200-day Revival. And even when He did, the move was shut down for lack of parking space or nightly supervision. In all actuality, a church building is a result of a revival, its finish and its end. An association with a place, address or location is a sign of its centralized settlement. It was the forced getting-out of a church building (as in Acts 7) that caused the Great Azusa Revival to emerge as a grass-root movement engraved in the streets of LA.

3. Revival must emerge from the Desire and Will of God in order to be supernaturally visited by the Power of His Glory! It cannot be approached as a man-made multiplication initiative, be it local, national or globally dimensioned. It is not a project to involve people, but a spiritual tsunami of power, authority and anointing that invites a prophetic projection of what God desires for eternity and not merely what man needs in the now.

4. When the now and then align, revival sparks. When the now has lost its sight on eternity, revival is long done and gone. The remain is but a motion imitating the wave of the Spirit Who has already moved to other more receptive spiritual trenches and valleys of humbleness. It is these societal peripheries and spiritual layers that God visits first with Revival before proceeding to the center of religious life. Meaning, the Heart of God for Revival is not in a religious center. As a matter of fact, any association with external centralized governing denies God’s centrality in what the Spirit wills from His Church. A man cannot vanquish the ocean and cosmos of space!

5. We can win no soul Christ has not already won at the Cross! We should not try to empty hell to fill Heaven, lest we end up in hell ourselves.

A final word to fundraisers who turn revival into a business-like know-how: Can’t buy God’s love!

On day 175 of our Revival, I drove by a building close to our ministry’s home location and it caught my eye. Newly built, large enough, specious parking, perfect location easily reachable from at least three large city regions. An ideal place to hold our large revival meetings in my human perception. Quite naturally, I stopped the car in front of the beautiful gate and began telling the Lord how great would it be to continue the revival here. My reasons were many. No need to travel hundreds of miles to just preach one time, spend the night in strange places, walk in the ankle-deep mud-covered streets of slums and ghettos just to reach a soul. They could all come here, park, gather, worship, hear the Gospel, be saved, healed and delivered. The same way we had seen already in the revival for almost 200 days in a row. My heart’s thoughts were shut down by one brief word from the Lord: I did not choose to have it THIS way…

Celebrating 16 Years of Chaplaincy on the High Seas

We began our literal journey of ministry on the high seas in 2009. After exploring the opportunity for several years’ prior and submitting applications to various chaplaincy organizations which dealt with such ministry, the doors finally opened for Cup and Cross.

This search for a ministerial identity and its proper application in the real world coincided with the start of the Master’s in Chaplaincy Ministry Program which we designed for the Bulgarian Evangelical Theological Institute in Sofia around 2008-2009. The long standing relationships with professors, active military chaplains from various fields and countries, and the wisdom of several Generals in the field helped us calibrate our ministry focus with what is needed by real people in the real world.

The new fad “to be real” is not enough in a realistic ministry setting. When 25ft. high storm waves beat the aft and the ship is thrown towards the dark wall of ocean waters ahead, one cannot help but “to be real” and depend on a very real and skilled crew. A captain alone cannot run the boat through a storm even if all systems are reported working. It is the crew deep down in the engine room and making its way on the slippery deck that makes it all happen.

The Crew. Some of them have not seen their families for months or even a year at times. They struggle with the same fears and anxieties as the rest of us. Except, while the rest of us can hold on to something for dear life, the crew is obligated by duty to continue to serve and move the boat ahead. The little chapel on the top deck becomes a passage to a lagoon past the riffs of stormy life where stories are shared, prayers are lifted up together and human lives are reclaimed anew for Heaven.

We have found these nontraditional paths of travel and ministry yielding the most unique encounters and connections for Kingdom growth.  Our family is thankful for these 10 years and looking forward to even more means of ministry outside of the four church walls.  If you would like for us to come to your church as share our journey feel free to reach out to us.

Also important [click to read]:

• U.S. Department of State recognizes our chaplaincy efforts in Bulgaria
• Bulgarian Chaplaincy Association: Integration Proposal with Local NATO Programs
• Bulgarian Chaplaincy Association: Vision and Resolution
• Chronology of our role and involvement in developing Church of God chaplaincy in Bulgaria since 2001
• Master’s of Chaplaincy Ministry Program in Bulgaria Reflections
• The Past Decade of Chaplaincy in Bulgaria (2006-2016)
• Related Publications and Presentations by Cup & Cross Ministries International

More Publications on the Topic and History of Events:

• Chaplaincy Conference and Master’s of Chaplaincy
• Chaplaincy Course in Yambol, BULGARIA
• Bulgarian Chaplaincy Association Annual Meeting
• Family Seminar for Military Men and Women
• Cup & Cross Ministries in Church of God Publications
• The Case of a NATO Chaplaincy Model within the Bulgarian Army
• 10 Years of Military Ministry in Bulgaria
• National Chaplaincy Conference
• Bulgarian Chaplaincy Association Gains Legal Status
• Chaplain Dees Visits Bulgaria
• Chaplaincy Course at the Bulgarian Evangelical Theological Institute
• Bulgarian Chaplaincy Association
• Meeting the NATO Chaplain
• National Chaplaincy Meeting
• Chaplaincy Developments in Bulgaria
• U.S. Bases in Bulgaria
• National Chaplaincy Meeting
• Chaplaincy in Bulgaria
• HEALTHCARE CHAPLAINCY IN BULGARIA
• Chaplaincy in Bulgaria
• Mission Bulgaria

A Call to Righteousness over Yambol

175 DAYS of REVIVAL

A Call for Righteousness over Orthodoxy

Moscow Hit by Ukrainian Drones

Ukraine has unleashed what was reportedly the heaviest drone attack so far against Moscow. The overnight raid on the Russian capital killed at least one person and caused significant damage and disruption. As is typical for Ukrainian attacks of this kind on targets in Russian territory, there was no immediate comment from Kyiv. Russian officials, however, responded angrily, accusing Ukraine of deliberately attacking civilian areas.

In all, Russia claims that it brought down at least 20 Ukrainian drones over the Moscow region, and 124 more over eight other regions. While these claims cannot be independently verified, available videos posted to social media make clear the fact that this was a significant and sustained attack, with the Moscow region being particularly heavily hit.

At least one person, a 46-year-old woman, was killed in Ramenskoye, near Moscow, according to Russian authorities, when fire engulfed a high-rise residential building, leaving another three people wounded, according to regional governor Andrei Vorobyov. Meanwhile, 43 people were evacuated to temporary accommodation centers. “Dozens” of homes in the region were reportedly hit.

Several videos show, from very close quarters, a drone impacting a Moscow high-rise building, although it’s unclear if this is the same one that was struck in Ramenskoye.

First Day of School in Bulgaria

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