Distinct Historical Memories of the Bulgarian Mindset

Nearly 25 years after the fall of the Berlin Wall traces of communism still remain throughout Bulgaria. For those who lived directly under communism these traces include mental footprints which daily influence these individuals’ approach to life. For that generation who has no personal memory of communism, they find themselves indirectly influenced by the physical traces that will forever be a part of the undeniable history of Bulgaria.

Historically, Bulgaria, similar to other Balkan countries, has gone through turmoil, slavery and defeat. Though Bulgaria is the quietest and most obscure nation on the Balkan Peninsula, its people are confronted with the typical social obstacles that plague former communist-bloc countries: slow reform, economical, educational and cultural destitution and moral confusion.

Due to such rich history, Bulgarians have distinct historical memories and it is this distinctiveness that produces their national identity. These similar yet unique experiences of economic ordeals and historical legacy are what shape the Bulgarian mentality. The economical, educational, political and cultural crises have remained an indivisible part of Bulgaria’s reality. And Bulgaria’s evangelical community of more than 100,000 people has its own set of unique anxieties and hardships.

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 Liberating Spirit

The Liberating Spirit is an analytical examination of the Pentecostal movement in the Latino community. Pentecostalism is presented as a social transformation factor. The research is written for a scholarly audience, though it is understandable by the common believer as well. It argues for a “pneumatic” social ethic, and urges Pentecostals to move beyond selective preaching of salvation and to address such systemic issues as human rights, social injustice, racism, etc.

The study follows a well developed structure which integrates Pentecostalism and social transformation within the context of a Hispanic American culture. Chapters one and two of the study deal with the Hispanic American culture through focusing on the Hispanic immigration in North America. Chapter three is an overview of the Hispanic Pentecostal reality to identify the Pentecostal church as a center for liberation from oppression in the context of Pentecostal eschatology. Chapter four provides Scriptural proof for the presented ideas, and chapter five concludes the research with a presentation of social ethic for the Hispanic American Pentecostals.

Pentecostal churches are presented as traditionally unlearned in their majority, but always open to the needs of the poor among them. Villafane even speaks of “menesteroso” (the oppressed) as a main focus of concern of the Pentecostal churches. Since its beginning the movement has emphasized the inclusiveness of the Christian community existing in the context of Christ’s love for all with special emphasis on the poor, suffering, sick and oppressed.

Being concern with all of these, Pentecostalism has viewed the pneumatic theology and praxis not only as a heritage of its ethos, but also as means through which social justice is made possible within the church and the world which the church reaches through ministry. In the pneumatic part of the research, the author responds to Karl Barth’s dream for theology of the Spirit. Villafane sees Pentecostalism as the movement that brings such theology.

In relationship to the immigration dynamics, the author gives an extensive overview of the Latin American immigrants and the way they experience their ethnic belongingness. Villafane shows that Latin American immigrants form at least four groups of language preferences (1) English only, (2) Bilingual with English preferences, (3) Bilingual with Spanish preferences and (4) Spanish only. This division is somewhat different than the Bulgarian language preference. At this present time, research shows that all Bulgarian immigrants speak some English but prefer Bulgarian among them. Also, all Bulgarian-born immigrants have studied Russian beside Bulgarian and English, but do not use it in their communication within or outside of the Bulgaria community. And finally, at this time there is no English only preference group among the Bulgarians. Perhaps such will be formed when a second generation of Bulgarian immigrants emerges in America.

Another interesting point of difference is the ethnos of the immigrant communities. Villafane shows that Latin American immigrants represent five such groups as follows:

• Mexicans 61%
• Puerto Ricans 15%
• Cubans 6%
• Central and South America 10%
• Other Nations 8%

The ethnic structure of the Bulgarian immigration in North America is close to the ethnic ratio in the Bulgarian nation which are: Bulgarians 80%, Turks 12%, Roma (6%) and others 2%. This presents several major differences between the Latin American and Bulgarian diasporas which are:
(1) The Latin American diaspora represents a much larger ethnic and geographical area from which immigrants have come than the Bulgarian one.
(2) The Latin American diaspora represents a much larger immigrant group in North America, with a longer history and large geographical location than the Bulgarian one.
(3) The Bulgarian diaspora represents a less defragmenter community as a large majority (80%) is Bulgarians. In the Latin American case almost 50% of the immigrants are with different ethnic background.
(4) The Bulgarian diaspora represents a different ethnic group, which differ not only by national belongingness, but by language as well.

In this context it must be critically noted that until recently cultural assimilation was considered an inevitable fact which can be prevented neither by the assimilating culture nor by the assimilated culture. It was considered that once a group of two or more cultures meet, assimilation begins. In America, however, assimilation is no longer seen as an inevitable process. Instead a cultural diversity exists in a rather mosaic structure described by the term “segmented assimilation.” Such phenomenal ethnic formation derives from the multiplicity of lifestyles and worldviews that formed a contemporary American culture. The technical term for this new mixing is “transnationalism.”

Villafane’s research further offers an in-depth overview of the Latin American communities in North America examining their culture and paradigms and influence of Pentecostal ministry among them. The text speaks of the “homo socius” or the person in the context of community, claiming that an individual is only a person when acting in the social context. A certain transformation from one social context to another is also suggested when viewed in cross-cultural dynamics of immigration, assimilation and naturalization. These processes are similar within the Bulgarian immigrant communities in North America in relation to the ministry of Protestant churches among them.

The Bulgarian Christian communities are searching for a model of adjustment to the assimilating culture in which they exist. This can be accomplished by adopting a strategy of incorporating the postmodern setting of worship, theology and praxis within the Bulgarian Christian community. It should be accompanied by an intentional process of liberation from the dysfunctional model through which the Bulgarian Protestant Church operated during the Communist Regime (1944-1989). This process should purpose to liberate the believers from an oppression mentality and transform them toward the mind of Christ, in order to minister effectively in the present context of existence. Failure to address this present dilemma will result in an inability of the Bulgarian Christian community to communicate its faith and to minister to the younger, faster-adjusting generation of Bulgarian-Americans, whose religious belongingness remains unexplored and often even unknown to themselves.

In all cases, the Bulgarian Evangelical churches accept the responsibility of being much more than a religious center, as it serves as a social and ethno-cultural center as well. Thus, in the context of ethic assimilation and cultural regrouping, the Bulgarian churches not only remain a protector of the Bulgarian ethnicity and the Bulgarian way of life, but also acts as an agent of cultural integration. Naturally, as such it has received the attention of Bulgarian immigrants who have altered it to meet present needs.

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

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 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

Presenting at the Society for Pentecostal Studies in Seattle Pacific University on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 1)

Presenting at the Society for Pentecostal Studies in Seattle on “Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals” (Part 1)

Bulgarian Store in Atlanta

Over the weekend long time friends of ours opened a new store in Atlanta for Bulgarian foods and souvenirs representing the Malincho brand. This 3,000 sqft. building in the heart of Atlanta is full of delicious Bulgarian foods; authentic cheeses, dry sausages and meat products, Bulgarian spices, imported fresh and pickled vegetables and much more from every corner of Europe. Every Sunday the store offers freshly baked Bulgarian pastries and authentic Bulgarian grill. The store location is at:

2800 Spring Rd SE
Smyrna, GA.
(678) 217-4498
Open 9:00 am – 8:30 pm

Among the souvenirs you can find Bulgarian cookware and best selling cookbooks with real Bulgarian recipes like the one bellow:

Bulgarian Chaplaincy Association Ministry Projections for 2013

1. Continuing to increase awareness of the ministry efforts of the Bulgarian Chaplaincy Association on local, regional and national levels.

2. Publish the current edition of the underground chaplaincy ministry manual in Bulgarian including the most recent Code of

3. Ethics for Chaplains approved by the Association.

4. Launch second satellite extension of the Master’s in Chaplaincy Ministry Program in Northeast Region of Bulgaria near Black Sea.

5. Lawful admittance of Protestant Chaplains in the military bringing chaplaincy above ground.

6. Establish a network of support groups to provide the much needed re-integration care of military personnel after deployment.

7. Provide spiritual guidance and support to its members who continue to fulfill their calling of chaplaincy work regardless of the persecution endured on a daily basis.

8. Seek and create opportunities as an organization to enhance the quality of chaplaincy care via research and continuous education.

Two Bulgarian Bibles Printed in 2012

We are proud to announce the publication of two Bulgarian Bibles in 2012. The first is the original Bulgarian translation of 1871 known as the Constantinople Bible – perhaps one of the best translation works by the American Bible Society ever. The digital remake and its new publication in paper in 2012 took our team some seven years of work.

The second one is the 1940 Revised Bulgarian Bible initiated in 1920-24 by the British and Foreign Bible Society. It is perhaps the most read Bulgarian Bible of all times. While a number of new versions and revisions have attempted to replace it, our team has preserved the original text and made it available to Bulgarian readers abroad.

 

 

Both translation have been part of the Bible Works software since version 7 and its online equivalent YouVersion.com (now Bible.com) for several years now. We are also appreciative of the fact that almost immediately after the publication, both Bulgarian Bibles were picked up for distribution by Amazon.com and their sub-stores internationally, thus making them available to Bulgarian readers in all countries where Amazon is present, which covers virtually every region with Bulgarian population outside of Bulgaria.

Bulgarian Motifs

Bulgarian Bible (1871 Constantinople Edition) on Amazon.com

• Bulgarian Bible (1871 Constantinople Edition) now available worldwide through Amazon.com markets
• The Story of the Bulgarian Bible presented to The Pneuma Foundation
• New Printed Revised Edition of the Constantinople Bible Published (2008)
• Digital Constantinople Bible Published (2007)
• Cup & Cross Presents “The Story of the Bulgarian Bible” at ETS (2006)
• “The Story of the Bulgarian Bible” Presentation at ETS (video)

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