Transforming Mission

Transforming Mission is a book about missions. The text is not merely a theoretical proposal but rather a detailed historical and theological overview of Biblical missions which results in a new paradigm. In the light of the book, the title means both transforming the present mission model toward a new successful paradigm and the way mission becomes a transformational factor for the community of all believers.

The book begins with a Biblical overview from a historical perspective, as the author examines the development of Biblical missions throughout the Old and New Testaments. A special attention is given to the Luke–Acts writings and the Pauline epistles. In the review of the Pauline mission strategy, Bosch points Paul’s interest to large cities of main importance. Although, the apostle does work in rural areas his main priority remains large cities with sufficient gathering areas where the Gospel can be quickly and more efficiently spread. Such model is supported by a realized eschatology and clear understanding of the quick and eminent return of the Lord. Paul redefines his mission strategy on the basis of this context to purposefully invest more time and effort in metropolises and crowds where the results of his ministry will be more efficient.

The author notes the success of the early church missions, as he points out that regardless of the Jewish rejection of Jesus, thousands of Jews throughout Israel were saved in a short period as a result of the mission of the Early Church. This success is evident from the Scriptures, for the period of time even before the mission was extended to the Gentiles. As the spread of the gospel continued, Bosch writes the mission of the early church extended to the borders of the known Biblical world.

The text examines the relationship between personal crisis and mission effectiveness of the Early Church. Repentance, forgiveness of sins and salvation were represented as personal crisis in the message of the early church, which was focused on the immediate conversion of the human soul. Such focus on the individual experience of the believer remains a focal point for the Biblical paradigm of missions. Unfortunately, this focus was lost as the church took a more non-crisis model of personal transformation in the centuries to follow. This brings the research to its second major part, which is an overview of the church history beyond the third century.

The book continues with a historical overview of church history in six epochs. The focus remains on the theology of missions and its transformation, since the beginning of this part of the research deals with the Eastern Church and culture after the Edict of Constantine. Bosch claims that the church was not a bearer of culture until put in a context of Empirial religious organization which actually was a merger between state and church. Elements of primitive eschatology virtually disappeared from the church. Moving toward the apologetics period of church history, the author properly notes the change within the eschatological view of the church form eminent-apocalyptic return of Christ to a kingdom-on-earth mentality.

The foundation of this trend is in the exchange of a crisis-repentance experience with the gradual spiritual elevation of the human soul (pneumatikoi). This idea stayed strong within the church through the next centuries of history and produced definite religious movements toward indulgencies as early as the Martyrdom of Polycarp where we read about “purchasing at the cost of one hour release from eternal punishment.” It is understandable that in such context missions receive a much different outlook. The medieval ages confirmed the indulgency practices with such vigor that they became a prime mission focus. Their influence was so strong that even after the Protestant Reformation had long-dealt with indulgent practices, mission was hard to fit in the paradigm of the church. Bosch confirms that it was not until the Wake of the Enlightenment that missions received the attention which they deserved in a church context. However, his overview of that era is quickly passed through modernity and is contradicted with the entering of postmodernity and its effect on modern-day culture. This is followed by an in-depth study of the elements of mission and their present-day application in various mission paradigms and concludes with a rather ecumenical model of missions.

Mission Applications: Mission to Post Communist Communities
In a transformation from post communism to postmodernism, the role of the church is definite. The church is a spiritual agent in transforming cultural. Our ministry in Bulgaria for the past 15 years has followed this mission model in the establishment and development of a network with over 15 churches. This process has been accompanied by definite vision expectations and strong leadership training, which have become the plus-side of our ministry in the Bulgarian context of constant insecurity. Our ministry team has benefited from the implementation of David J. Hesselgrave from Planting Churches Cross-Culturally following the “Pauline Cycle of Missions” (Table 1):

Table 1: Pauline Cycle of Missions, Event First Cycle Second Cycle
(1) Missionaries Commissioned Acts 13:1-4; 15:39, 40
(2) Audience Contacted Acts 13:14-16; 14:1; 16:13-15; 19:4, 9, 10
(3) Gospel Communicated Acts 13:17ff.; 16:31; 19:4, 9-10
(4) Hearers Converted Acts 13:48; 16:14, 15; 19:5, 18
(5) Believers Congregated Acts 13:43; 19:9, 10
(6) Faith Confirmed Acts 14:21, 22; 15:41; 20:20, 27
(7) Leadership Consecrated Acts 14:23; 20:17, 28; 1Tim.1:3-4
(8) Believers Commended Acts 14:23; 16:40; 20:1, 25, 32
(9) Relationships Continued Acts 15:36; 18:23; 20:17; Eph.1:1-16
(10) Sending Churches Convened Acts 14:26, 27; 15:1-4

In the general Bulgarian context, there are claims today that the Bulgarian Pentecostals have pessimistic eschatology which doesn’t allow them to envision their ministry as a transformation of society. Such accusations come from small “reformed” groups who regardless of a limited presence during the years of the Communist Regime and virtually no mission attempts toward Bulgaria today claim to be the historical heritage of the Bulgarian Protestantism. Their main concern is that Pentecostalism, as the largest wing of the Bulgarian Protestantism, has pessimistic eschatology and no social or cultural attempt to transform Bulgaria because of the lack of a plan for economical transformation and participation politics.

This, however, is hardly the case, since the Bulgarian Pentecostal movement has gained a significant level of influence within the Bulgarian community in the past 15 years. Although representing roughly 1% of the Bulgarian population with a little over 100,000 member’s the Pentecostal movement has been present in the political life of the country with National Assemblies representatives and a political party (Bulgarian Christian Coalition) established in 1997. The government connection has continued with the numerous times Pentecostal churches and leaders have used their connection outside Bulgaria to assist with social challenges with social groups like disabled, orphans and retired. The social work of the Pentecostal moment has become well known throughout the Bulgarian towns and villages, as Pentecostal social centers are often the last and only resort for those social groups. The Pentecostal efforts toward social centers have inevitably assisted the Bulgarian economy in the area of social work which are now untouchable due to the severe economical crises which followed the fall of Communism.

Other minority groups have also been touched by Pentecostal ministry as the largest Gipsy Christian churches in Europe are only in Bulgaria. Women in ministry have been a constant phenomenon within Bulgarian Pentecostalism ever since its beginnings in the 1920s. The Bulgarian Pentecostals have always stood against racial and ethnical discrimination against Gypsies, Jews, Pomaks, and immigrants. Christian television, radio and other media in major cities are all initiated by Pentecostals who are responsible for the survival, rediscovery and reclaiming of the true Bulgarian Protestant identity. The 1990 Pentecostal revival in Bulgaria went well beyond the boundaries of social transformation and is playing a major role in the democratization of Bulgaria.

Rites in the Spirit

Rites in the Spirit approaches Pentecostal practices and experiences with an approach often not seen by Pentecostals. Through identifying Pentecostal distinctiveness with rites terminology, the book proves that they have astonishing effect on the believers’ formation. In the light of Albrecht’s work this paper will reflect on: (1) ritual time, space and identity, (2) fundamental structure and modes, (3) positive consequences and (4) characteristic qualities and formational role of Pentecostal practices and experiences.

Ritual Time, Space and Identity
Albrecht explains that Pentecostal experience of spirituality has effect on time as spirituality is affected by the experience itself. He further proposes three time cycles as a characteristic: (1) weekly/annual events, (2) lifetime and (3) the time of the worship service. The worship time itself contains three distinct elements: (1) the worship, (2) the message and (3) the alter service. On the same page, the author writes that in the process of the Pentecostal service momentary/spontaneous encounters with God are often present as a part of the worship.

While time forms the Pentecostal field for ritual, space provides the physical boundaries. Albrecht identifies several space related issues and their prominence for Pentecostal worship. He states that the worship space reveals the attitude of the Pentecostal congregation. He speaks of the sanctuary as a “ritual place” where the Pentecostal services are performed. In this setting, there is space for the congregation and its dynamics (congregational space) and for the leadership (platform). Finally, Albrecht properly notices that there is also an “alter space” where the congregation and leadership come together.

In the time and space of Pentecostal worship, different people assume different roles or identities. Five are pointed out by the text: (1) worshiper, (2) prophet, (3) minister, (4) learner and (5) disciple. (pp. 136-43). The Pentecostal congregation has a main role in the worship service, as the believer’s worship is viewed as a direct offering to God. The mystical element in a Pentecostal worship service is a result of the desire to experience God directly and intimately. The personal experience with God opens the worship to supernatural intervention and the ministry of the Spirit. The very presence of spiritual gifts challenges the individual believer to become a leader, while this spiritual mode is both recognized and evaluated by the congregation.

The goal of these aspects of Pentecostal worship is a personal encounter with God and spiritual transformation of the believer. In this context, the ritual time, space and identity are expressed in Pentecostal worship through preaching, prophetic uttering, healing, miracles, etc. These elements express awareness of a given individual/corporate problem/situation as spontaneous manifestations of supernatural power and leadership challenge not only the traditional leadership forms, but effect social structures as well.

Fundamental Structure and Modes
Albrecht explores the structures and modes of the Pentecostal worship. By structures he understands the elements of the service. He places several of these in the following paradigm: (1) worship and praise, (2) pastoral message and (3) altar/response as transitions occur between them. These structures reveal the role of each believer in the corporate worship. They also reflect on the needs that each individual brings in the corporate setting of the Pentecostal worship.

The modes on the other hand, deal with the emotional aspect of the service. They can be: celebrative, contemplative, officious, penitent, estates, etc. These are the ways through which the believers respond to the structure of the service. In a way, the modes are each believer’s personal expression in the unified corporate setting of the worship service.

The structure and the modes:
(1) reveal the roles of each believer in the process of the service
(2) express human concerns; these are micro rites, like singing and music, through which an expression of the believer’s humanity is given
(3) express social structure; expresses the group’s social life and role in society
(4) reveal theological relations – express theological convictions and beliefs
(5) express relationship to God as a personal experience
(6) express relationship as community – how the body comes together and how the believer acts as a part of the body
(7) accent on relationship to the worlds as a mission approach and an evangelistic attempt

Positive Consequences
(1) Liminality – has to deal with a tripartite structure that marks a significant change in status. The liminal is the moment between the before and after of the event, and is, as it were, outside of the security of these more stable definitions.
(2) Community – deals with relationships between people under liminal conditions.
(3) Reflexivity – a self-conscious examination of the individual believer in the corporate context of Pentecostal worship
(4) Transformation – deals with both the changes taking place in the believer as well as the changes in the congregation as a whole.

Characteristics Qualities and Formational Role
The characteristic qualities within Pentecostal worship have a formational role for the individual believer through:
(1) offering leadership toward the experience of God
(2) creating a community atmosphere in which spirituality, leadership, ministry and mission of the Christian community are clearly envisioned
(3) motivating the believer to both allow and implement formation in the context of the community
(4) practicing spirituality in the context of the Christian community and as a mission to the world

The Missional Church

The nature of the church is missional, through the fact that its existence is powered by the Great Commission. The book summarizes the culture of today’s American spirituality and its relation to the apostolic church. The main question is, “What would a theology of the church look like that took seriously the fact that North America is now itself a mission field?”

Five Key Insights
1. The missional nature of the church – The place which the church takes in the surrounding world/society defines its nature as missional. How it interacts with the surrounding worlds identifies the church’s response to the needs of individuals and groups of people and results in its success/failure to fulfill its original mission. A valid point was the statement that the witness of the missional church is characterized by its integrity.

2. Recovering missional identity – Recovering the church’s original New Testament identity has been a subject of discussion for many various ages in church history. The volume of works written about it has indeed increased in the latter part of the 20th century. The discussion in the book claims that as truth, self, and society are rediscovered in postmodernism, the churches of North America will recover its missional identity. Thus, the individual search of identity will reflect on the corporate search of the church as a community and as the Body of Christ. Chapter four further claims that the churches missional identity is shaped by the gospel of the reign of God which Jesus preached.

3. The Holy Spirit and the community of the missional churches – The Chapter on the Holy Spirit, although very informative, did not integrate the connection between the Spirit and Missional outreach to a practical paradigm, but it was mostly a theoretic and philosophical proposition.

4. On spiritual leadership – the discussion on spiritual leadership is based on the axiom that leadership is focused on the reign of God. Only then the church assumes its mission. Solving problems and creating unity within the church is reached through the same focus on the reign of God.

5. The secular surroundings – the vision of the church may not align with the secular surrounds. Actually, it may often completely contradict them fulfilling its role as a prophetic utterance. At the same time, social, political and economical factors may oppose the message and the mission of the church, thus creating an atmosphere in which the church grows against the grain.

Mission of God Study Bible Review

Several months ago, our team undertook the task of comparing and reviewing a growing number of Study Bibles appearing on the book market recently in what we called a 21st century Revival of Study Bibles. This article is part of our Study Bibles review series as outlined here: https://cupandcross.com/bible-revival/

The Mission of God Study Bible is edited by Ed Stetzer and Philip Nation containing essays and commentaries by over 50 contributors among whom Billy Graham and Jack Hayford. Significant place is given to quotes from Francis Dubose’s 1983 book, God Who Sends. The primary purpose is to introduce a Missional Manifesto to the church of the 21st century. Beside book introductions, essays and cross-reference annotations, it promotes ideas from the Bible as QR Codes, Text Messages and Notes from God using the Holman Christian Standard Bible text as a foundation.

The initial commentary introduces God’s mission in creating the world and the divine plan to reconnect with His creation into a promise of an eternal land. The passages of our usual consideration (Numbers ch.6 and Jeremiah ch.18) are not particularly commented; however, the introduction to Numbers begins with a beautiful analogy of how serious God takes His mission leading the Israelites for 40 years in the wilderness. The notes on Jeremiah also contain Glenn Barth’s Dwelling and Working for God in the City.

Although not written by primarily Pentecostal authors, the commentary on Acts includes a very charismatic key to revival through making disciples using: (1) empowerment, (2) education and (3) evolving. This process is described as inclusive and hospitable to all in two articles on the Gentile conversion in Acts 10. The mission of the Christian ministry is enriched by the Gifts of the Spirit annotated personally by Ed Stetzer in 1 Corinthians 14 through the source, search and sovereignty of spirituality. But it is also inseparable from the marketplace as described in connection with the Corinthian church Acts ch.18.

The Pneumatological and ministry related commentaries connect well with the urgency of musicological eschatology starting with the phrase “In the Spirit” (Revelation 4:2). The notes conclude with another article with an urban theme on the Heavenly City. The eschatological mission in Revelation is explained as “Refocusing and Renewing the Church.” An article about missionary to China, Hudson Taylor is placed next to the story of the two witnesses, expressing the eschatological urgency to reach the whole world with the Gospel. This coincides with two commentaries on the Great Commission in Matthew 28, “The Mission of God and the Mission in the Church” and “Go Therefore.”

Overall a great missional tool with over 150 commentary notes and articles begins with the Missional Manifesto and concluding with the “Letters to the Church” from elder statesmen like Billy Graham, Jack Hayford, R. T. Kendall, Erwin Lutzer, Calvin Miller, and R.C. Sproul.

20 Signs of the Last Days (Revisited)

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)

Mission Bulgaria 2005-2012 Completed

We are currently finalizing our Mission Bulgaria project through a seven-year long commitment, which has touched the lives and ministries of over 250 local churches in the country of Bulgaria. Along with these congregations, our international ministry team has worked with the Bulgarian Diaspora churches in the United Kingdom, Cyprus, Spain, Germany and France. Six Bulgarian churches are currently operating in Cyprus and four in the U.K., as there are projections for the registration of other Bulgarian churches as well. It has been a journey worth taking.

In relation to our ministry work in Bulgaria in the period of 2005-2012, among many others we’ve completed these seven milestones:

1. The publication of a complete revision of the Bulgarian Bible

2. Completing a new literal translation of the Bulgarian New Testament from the original Greek including the four gospels, acts, epistles, and the apocalypse

3. Establishment of the Bulgarian Chaplaincy Association with the special recognition of the US Department of State

4. Foundation of the Masters of Chaplaincy Ministry Program for Eastern Europe

5. Our national X event for youth every summer since 2005, which is accompanied with a Bible Camp for young ministers and a national mobile educational strategy

6. Building a broadcasting network which supports LIVE streaming of services and events for over 20 Bulgarian congregations every week

7. Implemented a long-term church planting proposal for establishing Bulgarian ethnic congregations outside of Bulgaria

After completing 7 years of ministry in Bulgaria, we are publishing a detailed overview of our work and results in a soon to be published monograph called simply Confessions. This new book speaks of the lessons we’ve learned in the ministry and issues of church and politics within the religious life of the country we’ve struggled to resolve. It addresses:

• The separation of church and politics of false religiosity
• Entering an organic relationship with God
• Depending fully in the ministry of the Holy Spirit
• Renvisioning the reality of the Kingdom
• Raising a new Pentecostal generation
• Reliving His glory
• Leaving a legacy worth remembering

As we are celebrating our 7-year long accomplishment of Mission Bulgaria, we are reminded that in 2013 God is doing a new thing.

On MISSIONS…

Missions Test 1: Mission, Method & Message (2012)

Missions Test 2: Means, Motive & Opportunity (2012)

Missions Test 3: Missionary Testament (2012)

MissionSHIFT (Part 1): Paradoxes in Missions (2011)

MissionSHIFT (Part 2): Free Will Missions (2011)

MissionSHIFT (Part 3): WebMissions – The Good, The Bad and The Ugly (2011)

M3: Missions for the Third Millennium – A Public Position (2010)

8 Simple Rules for Doing Missions in the Spirit (2009)

Church of God Eastern Europe Missions: Leadership, Economics and Culture (2009)

Read also: Why I decided to publish Pentecostal Primitivism?

Revival Harvest Campaign 2012: Revival Must Go On…

Labor Day weekend marks the beginning of our annual Revival Harvest Campaign. The purpose of the campaign is to reach lost souls and to encourage the local congregations through prayer and ministry. We appreciate the response from all churches who have participated in our Revival Harvest Campaign in previous years.

We will be opening the 2012 Campaign at a location that has been in our prayers over a decade now and our visit has been long anticipated. We have received similar invitations from other churches and we are praying that the Lord opens a door for us to minister there again in due time.

Since Bulgaria became a member of the European Union five years ago in 2007, hundreds of thousands of Bulgarians have emigrated in search for a better life. We’ve been ministering with these communities and helping them organize local Bulgarian churches. We ask that you join us in prayer for the Bulgarian congregations marked on the map below, as we are prayerfully working on a strategic program for reaching Bulgarian emigrants and establishing new churches abroad.

In midst of crises, confusion runs rampage, insecurity floods thoughts and spiritual warfare is greater than ever. And there exists doubt in well established faith that all is well. However, it is our prayer that this oppressive spirit be broken, that lies be reveled and that hope returns with great power from above. It is with this prayer that we receive this vision for revival to break the bondage of the mind. We continue to believe, regardless of how circumstances may appear or distractions which arise, that revival must go on . . .

Also read:

• State of Bulgarian Churches in the United States 2012
• Our Ministry Map for the United States
• State of Bulgarian Churches in Western Europe 2012
• Our Ministry Map for Europe
• State of Bulgarian Churches in Canada 2012
• Our Ministry Map for Bulgaria

Our Ministry in the Gipsy Ghetto of Yambol

1990 We began serving in the Yambol area along with the local Pentecostal churches in the early 1990s after the Fall of the Berlin Wall

1992-93 Our team participated in a number of revival campaigns in the Gipsy Ghettos of Yambol, Sliven and Stara Zagora

1996 Along with Dr. Miroslav Atanasov of Sofia, we invested into the purchase of a building that is used for the meetings of the local Church of God led by its first pastor, who had mixed Gipsy-Turkish roots, brother Mitko Mohamed

2000 This was a turning point for the local congregation and many other minority groups in the region, as we led a Church of God campaign in several of the neighboring villages and regions stretching our outreach all the way to the Black Sea and the border between Bulgaria and Turkey

2001-04 In the years that followed, we completed a number of evangelistic campaigns in the Strandja Sakar region in South Eastern Bulgaria populated with predominantly Bulgarian speaking Turkish and Pomak people groups

2005 We renewed holding services in the Gipsy Ghetto of Yambol where by that time there were a dozen active Pentecostal congregations

2007 We helped restore the local United Church of God congregation after it had burnt down in a fire.

2008-09 After collaborating with local social services workers, our team devised an ethical guideline proposal for working with abused and abandoned children while consulting on project “Care for Orphans,” which worked with gypsy children of the area Ghettos

2010-11 We held services with many local youth groups, preaching the Gospel and praying for the people after showing the film Jesus for Children, after which dozens of people, both children and adults, accepted Christ as their personal savior confessing their sins and joining the local churches

2012 We have written extensively on the subject of Forming a Roma Gipsy Evangelical Identity in Bulgaria and our book on the subject is coming out for publication in the near future

MISSIONS TEST 3: Missionary Testament

Dony K. Donev, Cup & Cross Ministries International

The following World Missions series were sparked by a partial sign with the words “Missions Check,” we saw in Atlanta on our way to a mission’s trip to Europe just a weeks after the great tornado of 2011. We’ve observed the events that followed for over a year now, thus launching these series with a purpose. After serving in various ministry positions around the globe as a part of the Church of God for over 20 years, we have built a solid platform as a response to current problems and issues on the mission filed. In the past seven years alone, our ministry team has survived several consecutive denominational splits, and coming on the other side still preaching Jesus Christ and Him risen, this is what we have to state…

Check the Facts
Let’s face it – the simple truth is that as Pentecostals, we like to exaggerate. We love it when the numbers speak for themselves. The examples are so many that anywhere we look we find more numbers than actual people. The pastoral monthly reports must be there to ensure our way of life. Some even put a pen to the missionary’s statistics in order to calculate that every $33 or $55 or $77 given to missions returns as one saved human soul.

But do these numbers tell our story right? Hardly so! For who can count the tears shed in one’s intercessory prayer? And who can count the words of one’s heart cry toward God? Jesus Himself considered 99 as equal to the one lost, and the poor widow’s offering as much as all given by the rich. Seems appropriate to suggest that these are the real facts that count in the Kingdom of Heaven and they are the facts we should consider even in this earthly life.

Check the People
When you get down and personal with the issue, the problem is not in the numbers, but in the people who create them. Because before they are seen by all around us, facts are created first and foremost in the hearts of people and there lays the weakest link of any group of people. Wrong attitudes like jealousy, gossip, unconstructive criticism, disloyalty to leadership and negation of goals will ultimately affect the performance and can even destroy the group.

Even secular corporate companies for years have searched for people with a certain level of emotional intelligence (EI), defined as the ability to identify, assess, and control the emotions of oneself, of others, and of groups. It is said that EI has a direct effect on maximum performance and building relationships with personality. But working in the spiritual world, the control of emotion is not sufficient. What the church needs is people with spiritual intelligence (SI); and not merely a corporate based combination of Intelligence Quotient (IQ) and Emotional Quotient (EQ), but a truly Pentecostal, in-the-Spirit formed form of spiritual inelegance identified with spiritual knowledge, professional training and adequate experience in the ministry.

Check Yourself
The truth of the matter is that many see neither the people nor the facts, but are out for number one. This self-indulging political agenda has brought us to a point in the history of our church where we are not who we say we are anymore. The contrasts in our identity are so many, that five Pentecostal generations later, we stand at the verge of unprecedented identity crises for which very few have realistic answers or solutions.

1. Check your overall motives for missions and ministry. Thirty days of solitude fasting always helps clear the mind and the body from unnecessary baggage.

2. If there is sin, it is you at fault, not someone else. Make sure it is dealt with in a timely and proper fashion or it will destroy you within.

3. Forgive without forgetting. This means to keep on forgiving every time you remember the fault of the other person. If your brother has offended you, it is you that needs to find forgiveness (Mt. 19)

4. If you see one fallen by the road, it is you that must take care of him/her. You may be the only solution for the problems nearest to you.

5. Take responsibility in owning your feelings. Bitterness is a strong weapon in the hands of the enemy, but even negative emotions are a powerful tool in the hand of the Lord.

6. Express yourself. Start a blog and keep posting at least twice weekly. Then sum it all in a book and publish it. You will be surprised how many followers will find you.

7. Start preaching out of your comfortable zone, without a pulpit or set time. Broadcast it on uStream, publish it on YouTube. Whatever it takes you, get out there and just preach Jesus.

8. Appoint a morning hour for prayer and keep it just for you and God regardless of what may be going on around you.

9. Read all the books you were supposed to read in seminary. If you missed seminary, now may be a good time to submit your application.

10. Find other ways to grow. Not just as a professional or an expert, but as your own person. Be a self worth being.

11. Whatever you do, do not stay in the dry, out in the desert. There is a whole new promised land waiting for you. Surpass the midlife urges to bottle up your emotions and just keep on walking.

12. Remember: the place where you are going is worth all the effort.

Related articles:

Missions Test 1: Mission, Method & Message (2012)

Missions Test 2: Means, Motive & Opportunity (2012)

MissionSHIFT (Part 1): Paradoxes in Missions (2011)

MissionSHIFT (Part 2): Free Will Missions (2011)

MissionSHIFT (Part 3): WebMissions – The Good, The Bad and The Ugly (2011)

M3: Missions for the Third Millennium – A Public Position (2010)

8 Simple Rules for Doing Missions in the Spirit (2009)

Church of God Eastern Europe Missions: Leadership, Economics and Culture (2009)

Read also: Why I decided to publish Pentecostal Primitivism?

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