Spiritual Problems and Solutions from the 7 Churches of Revelation
Network of the Seven Churches of Revelation
Although the Book of Revelation has been vastly studied and interpreted throughout church history, usually the focus is on one major issue within the text, namely, the role and future of the church. The main reason for this has been the in-depth prophetic and pastoral messages to the Seven Churches. The value of the messages to the Seven Churches of Revelation is constituted by the fact that they are the last recorded Biblical messages to the Christian Church. For this reason, the letters to the Seven Churches obviously do not contain all of the usual elements used in the New Testament epistolary form.
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National Identity and Collective Consciousness of the Bulgarian Community
In understanding the history of the advancements in psychotherapy in Bulgaria and the foundations of the country as a whole, we gain a glimpse into the national identity and collective consciousness of a community; one which was formed by a strong people; a people that strive for religious freedom and the quest for knowledge; one that overcame oppression, trial and, hardship.
For many Bulgarians, communism was not simply a set of ideological directives, but it permeated nearly all spheres of social life. Communism and the lasting effects on its population is not one that is comfortable to recollect. It is neither something that is easy to understand and we may never fully comprehend the post communist mentality. And perhaps we should question those who make such claim.
However, if left ignored, we ignore an undeniable part of history and identity. The danger in not recollecting is that we may in doing so, ignore the possibility for change. Recognition is the first step toward change and empathy. It is only via the shoes of empathy that we can walk in the paths of genuinely comprehending the post communistic mentality and another culture.
Excepts taken from “LOOKING OVER the WALL”
A Psychological Exploration of Communist and Post Communist Bulgaria
Copyright © April 12, 2012 by Kathryn N. Donev
© 2012, Spasen Publishers, a division of www.cupandcross.com
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The Bulgarian Evangelical Believer and Communistic Consequences
The collapse of Bulgaria’s previous social order, communism, left the country with a moral and ideological void that was quickly filled with crime and corruption. A culture originally shaped by communism currently is influenced by capitalism and democracy. Post communist mentality with definite Balkan characteristics rules the country as a whole. This mentality holds captive nearly every progressive thought and idea. In the post communist context, the atheistic mind is a given and even when an individual experiences a genuine need for spirituality, in most cases he or she has no religious root to which to return other than Orthodoxy. This lack of alternative or spiritual choice produces a pessimistic morale.
From an environment of uncertainty and hopelessness, the Bulgarian Evangelical believer turns to the continuity of faith in the Almighty Redeemer. Pentecostalism as practical Christianity gives a sense of internal motivation to the discouraged. In a society that is limited in conduciveness for progression of thought or self actualization, one finds refuge in the promises of Christianity. It becomes a certainty which can be relied upon. Historically, having undergone severe persecution, the Bulgarian Evangelical believer is one who possesses great devotion to his or her belief. Having to defend the faith fosters a deep sense of appreciation and in an impoverished country, faith becomes all some have. Christ becomes the only one to whom to turn for provision. In the midst of this complete dependence is where miracles occur. Furthermore, it is in the midst of miracles where the skepticism which is prominent in post communist Bulgaria is broken. When those who believe are healed from cancer and even raised from the dead, there is no room for disbelief or low self-esteem. Surrounded with insecurity and uncertainty, the Bulgarian Evangelical believer finds great hope and comfort in the fact that God holds the future in His hands. Christianity is a reality that is certain.
Excepts taken from “LOOKING OVER the WALL”
A Psychological Exploration of Communist and Post Communist Bulgaria
Copyright © April 12, 2012 by Kathryn N. Donev
© 2012, Spasen Publishers, a division of www.cupandcross.com
RELATED ARTICLES:
[ ] Obama, Marxism and Pentecostal Identity
[ ] A Psychological Exploration of Communist and Post Communist Bulgaria
[ ] Insight into Communist Agent Techniques in Bulgaria
[ ] The Bulgarian Evangelical Believer and Communistic Consequences
[ ] Distinct Historical Memories of the Bulgarian Mindset
[ ] National Identity and Collective Consciousness of the Bulgarian Community
The Immature Mind and the Effects of Information Processing Associated with Indoctrination
by Kathryn N. Donev, M.S., L.P.C.
The following is a response to the most recent developments within Bulgarian laws dealing with Educational Reform making it mandatory that children begin attending public school at the age of four years old.
The mind of a child is an extremely fragile organism that is malleable with the potential to be molded into whatever a caregiver chooses. It is a great responsibility to raise children and much love and guidance has to be given in order for a child to become a healthy functioning part of any society.
Before age six, give or take a year or so, is when a child is most impressionable and is most influenced by learning information and forming realities and constructs. It is before age six that a child’s mind has most neuroplasticity, although our minds are always capable of change. It is during this period when reorganization of neural pathways and long lasting functional changes in the brain occurs as we take in new information.
When the immature brain first begins to process sensory information is when it is most malleable. Indoctrination can occur at great rates and if accomplished before the age of six, then these teachings are so deeply ingrained within that it becomes nearly impossible to change or re-wire the neural pathways which have been formed. Accordingly to neuroscientists, by the time an infant is two or three years old, the number of synapses in their brain is approximately 15,000 per neuron, which is twice the amount of an average adult. This gives insight into how absorbent and thirsty the brain is for knowledge. At the same time, a child’s brain is very impressionable without yet having the ability to rationally sensor the intake of information. Meaning, they will believe whatever a caregiver tells them because they have no other reason but to innocently trust at this early age.
Since a young child’s memory has not yet fully developed, learning takes place by being told and retold what to do. They have to be indoctrinated. And it is the greatest responsibility of a caregiver to choose the most appropriate principles and values to teach a child. By age three or four, the parent or primary caregiver still is their “external conscience,” reinforcing their memory of what they’re supposed to do.
According to Erikson’s stages of child development, it is around two-four years when a child enters into the “Will: Autonomy vs. Shame and Doubt” stage in which they encounter life and ask the question if it is okay to be themselves. This question is answered with how the world around them responds to their actions. This period of time is when a child, in gaining control over eliminative functions and motor abilities, will begin to explore their surroundings. If a parent is patience and encouraging, autonomy will be fostered within a child. A caregiver must encourage self-sufficient behavior in hope to develop a sense of autonomy in order to being competent to face life challenges independently. But if caregivers are too demanding, refusing to let children perform tasks of which they are capable, or ridicule early attempts at self-sufficiency, children may instead develop shame and doubt about their ability to handle problems. Now if it is the intent to diminish this fostering of self sufficiency, then it is right at the age of 4 when a child can be influenced to be dependent and self-doubting.
It is during the next developmental stage, “Purpose: Initiative vs. Guilt” that a child asks, “Is it okay for me to be proactive?” in attempts to master the world around them and learn basic skills. At this stage, the child wants to begin and complete their own actions for a purpose. The development of courage and independence are what set preschoolers, ages three to six years of age, apart from other age groups. During this stage, the child learns to take initiative and prepare for leadership and goal achievement roles. However, if a child is striped away from this ability to take initiative, then their purpose is stripped away.
A child has to be given times of self-taught or self-thinking in order to form within a sense of identity; personal and not corporative identity or knowing their true self. If this is not allowed, then confusion sets in and results in midlife crises. After for years having lived exactly how you have been instructed and after having believed all of what you have been told to believe, an awakening takes place that this perceived reality does not meet up with your real internal being and destined reality.
If a child is not allowed to think for themselves and explore on their own at this young age outside of systematic education, then they will never reach the stage of development which is known as “Competence: Industry vs. Inferiority”. The consequences are self-explanatory. Inferiority and doubt set in and this child becomes a product of the system and is void of internal motivation, will and desire to make a change for the betterment of the society. They become cogs in a wheel and the result of a communistic effort.
If we give over our children to a state school system at early and early ages, the parents’ rights are being stripped away. The choice to teach morals of right and wrong or beliefs is only available for a limited time and shared with an organization with limits. A child has no one to speak for themselves at such a young age and they will believe that the sky is green if they are told it is so. It is by around age six that normal children are developing an internal conscience. By age six, they have formed this conscience based on what they have been taught is truth, is right and is wrong. These first six years of development are the most crucial and should not be trusted to anyone else or any other organization that may have hidden agendas. If a child is asking if it is okay to be themselves and they are told it is not, but rather they have to be what a government or a society insists, then confusion arises.
Let children be children and the children that they are intended to become naturally and innocently void of any motive. Let us foster a society of thinkers with independent minds free to make choices. Democratic principles should be applied on all levels of society. We always hear of child rights including stopping physical and emotional abuse, but we rarely are faced with having to protect our children’s minds. Awareness is the first step in prevention and we have to at all cost, protect the rights of our children. Our children only have our mouthpiece to protect them…
Evangelism and World Missions
Empowered by the vision for a continuous revival within the church of the 21st century, we have chosen to make the mission of our work this one statement: We help churches grow.
One of the approaches we have taken to accomplish this ministry goal is Evangelism and World Missions:
- We have ministered for over 30 years now on three continents, 25 U.S. states, Canada and Mexico (Map of our global ministry)
- We have spent seven consecutive years in missionary work in Bulgaria ministering to over 300 local congregations (Map of our ministry in Bulgaria)
- Since 1990, we have helped in the planting and team training of over 25 churches in Bulgaria as well as the Bulgarian congregations in Chicago, Houston, Las Vegas, San Francisco, Atlanta, London, Spain, Cyprus and Palma de Mallorca
Beside personal presence and team building strategies, we implement the media in virtually every approach of ministry. We have published several research monographs as well as film series about our ministry work. Our team holds a weekly TV program called the Bible Hour. (Learn how we help churches build their own and unique web presence)
See also how we help churches grow through:
Church of God Eastern Europe Missions: Leadership, Economics and Culture
By the end of 2003, in a dissertation proposal for the Church of God Theological Seminary, which dealt with Bulgarian American congregation from an evangelical point of view, we suggested that there is not just one single problem that contributes to the struggle of these congregations to establish themselves permanently in the North American culture. The research which followed in the next couple of years, further showed that a multilayered dilemma consisting of economical, cultural and leadership factors was the reason for both the success or failure for the church communities established by Christians emerging from a postcommunist context.
The research results confirmed the originally proposed problem in ministry, not only within Eastern European congregations in North America, but also by partnering ministries, research foundations and practicing colleagues working in the former Soviet satellites. The majority agreed, that not only the existence of the described tridementional dilemma, but the lack of a properly applied solution for it, constrained Christian congregations emerging from this context from reaching their potential in their respective communities. Rather symbolic in this discussion still remains the remark made by one of the leading Bulgarian experts in religious freedom and human rights, who elaborated our statement that Bulgarian evangelical congregations remain “beggars in a land of plenty” not only in America, but in the European Union as well, being held prisoners of their own mentality formed by the communist past.
Our work in the Bulgarian evangelical context, gave us the opportunity to extend this research beyond the North American scope into Bulgarian immigrant communities in Great Britain, Italy, Spain, Germany and Switzerland. The study repeatedly confirmed that these congregations struggled with the same dynamics we had proposed originally, which naturally led to applying the research model in a native Bulgarian context.
Our direct work in the past five years with over 400 hundred Bulgarian congregations from various evangelical denominations has confirmed that the problem of ministry for the majority of Bulgarian protestant churches both in and outside of Bulgaria, emerges from three groups of factors related to (1) leadership, (2) economics and (3) culture. Problems and solutions of this nature or their lack thereof, conforms the work of any missional organization ministering in an Eastern European context. The work of the Church of God European Mission makes no exception to this rule, as the proper timely address of these issues with applicable and unambiguous resolutions defines the very foundation of the state of the Bulgarian evangelical church in the beginning of the 21st century.
Practice and Politics
By Kathryn Donev, M.S.
Most of Bulgarian protestant believers pray (88%) and read the Bible (77%) on a daily basis. Over half (59%) have read the whole Bible at least once and own more than 50 Christian books. Only a third fast more than once a week. The majority recognize the use of alcohol as sin (60%) and only a tenth have ever tried drugs. Thus, Bulgarian evangelicals are more traditional than contemporary in conviction, more practical than theoretical in teaching and more conservative than liberal in practice.
A certain level of negativism regarding politics and political order is inherited among Bulgarian evangelicals from the times of the Communist Regime. This feeling may be represented in the broader Bulgarian context by the fact that 80% agree that the average Bulgarian has lost faith in general. The church is not a political organization for most Bulgarian evangelicals (62%) and 57% claim it is not Biblical for a Christian to be a politician. Perhaps, this is the reason why over half (53%) would not vote for the Bulgarian Christian Coalition as a political force formed to represent evangelicals in Bulgaria. The same attitude applies to the broader political scene, as almost half (42%) of Bulgarian evangelicals did not intend to vote in the 2006 Presidential Elections and 48% actually did not vote. However, a much larger number (79%) intend to vote for an evangelical candidate for president. Perhaps, this is the number which the Bulgarian Evangelical Coalition should take into consideration when modeling their future political platform to gain much needed support within the evangelical churches.
Such a political alternative has been much awaited as the majority of evangelicals (64%) feel there is no religious freedom in Bulgaria. As in many other areas of the Bulgarian reality, true religious tolerance is replaced by the monopoly of the Eastern Orthodox Church. Evangelicals have not been heard in the legalization of a number of issues like chaplaincy, capital punishment, euthanasia, abortion, organ donation and so forth. Perhaps, this is the reason why attempts to constitutionalize Eastern Orthodox monopoly are generally met with strong resistant from evangelical circles. This is why a large majority (80%) demand a new Bulgarian law of religion.
X Event: Ten Analyses and Perspectives
by Dony & Kathryn Donev
X at the Black Sea 2007 was a spiritual breakthrough for Cup & Cross Ministries. At the same time the event served as a reality check for our abilities, strategies and expectations. As we approached the event as a spiritual encounter and experienced fully its developmental process and aftereffects, our ministry team was able to assess the advantages and downfalls of our active ministry strategy. Several observations were made.
1. The Gospel is stronger when preached to sinners who have not been saved.
2. Spiritual hunger in Bulgaria, which is expressed predominantly in the need for street evangelism and spiritual revival, has not changed or weekend in the years since the Fall of the Berlin Wall. It has only shifted perspectives from a strictly postcommunist to a rather westernized postmodern context. It has become the spiritual duty of the church to discover where and how this shift has occurred and to provide pastoral care for the unchurched in the new context through all applicable means.
3. Only unconventional ways of presenting the Gospel will draw people who have not yet been drawn by conventional methods.
4. It may not be easy for conventional pastors and churches to accept new methods of preaching the Gospel. Therefore, adequate contemporary training in ministry and leadership must be proposed beforehand in order to train local churches and leaders how to recognize, embrace and utilize new waves of spiritual revival. This is indeed an obstacle which has often remained forgotten while receiving training and leadership on a weekly basis within the comfort zone of the local church.
5. Since all transitions described above are deeply rooted in one’s personal spirituality and the spirituality of the church itself, a leap of faith is needed on every level of church leadership and ministry in order for the church to be transformed back to its original image of a movement testifying of the story of Christ and witnessing how others are being transformed by the power of the story.
6. Team work based on Biblical covenant relationships is the natural continuation of the revival initiated by the Holy Spirit and a key factor in the formation of the discipleship process among the newly converted.
7. Structural flexibility of the church, designed with the purpose of transforming it from a community organization to a community movement, complete obedience to the move of the Holy Spirit, as well as training in doctrinal reformation of methods and praxis are necessary to accomplish the said transition.
8. Following of the leadership of the Holy Spirit will not only help the church to return to being a movement again, but in fact will spark, motivate and inspire movements of fragmented religious groups, churches and denominations to return to the basic mission of the church namely: salvation of eternal human souls
9. Resistance to such movements, within and without, must be accepted as a normal reaction and must be embraced as the solemn way through which new spiritual movements and fresh waves of revival come to existence.
10. Finally, personal lives, carrier goals, and ministry objectives may need to be compromised before one fully surrenders to the move of the Spirit; beyond a shadow of a doubt, however, Gods response to one’s full surrender is undoubtedly supernatural confirmation of the Word through signs, miracles and wonders while fulfilling the Missio Dei: salvation of human souls for eternity.
Prayer, Fasting and Spirituality
Nearly seven out of ten (69%) of the surveyed Bulgarians strongly affirm the expectation that the Bulgarian Church is a prayer center. In contrast, only 17% believe that prayer should be the primary function of the church.
Prayer
One out of two unchurched Bulgarians do not see a connection between prayer and spirituality.
One out of two church members affirm prayer and home groups as priority ministries for the church.
Every second church member prays twice or more daily
One out of four (25.53%) church members do not pray in the morning, noon nor evening, but do pray every day at another appointed time
Every fourth (25.5 %) church member has no set time for prayer.
Fasting
40% do not fast
24% fast sometimes
18% fast once or twice weekly
18% fast more than two days per week
Spirituality is defined by church members as:
Walking in the Spirit (40%)
Closeness to God (31%)
Operating under the gifts of the Spirit (11%)
Love toward neighbor (10%)
Works of faith (5%)
Care for widows and orphans (2%)
Humbleness (1%)
None of the surveyed, defines spirituality as resulting from prayer and fasting or standing under persecutions
