Services at Samokov Church of God
We just returned from Samokov, which is one of the oldest industrial towns in Sofia. Almost 200 years ago the first protestant missionaries to Bulgaria discovered its strategic location and used it as a halfway point between Europe and Asia in their mission trips. Soon a modern American school opened its’ doors and some of the brightest minds of the Bulgarian Renaissance were educated there. We visited with one of the Roma (Gipsy) churches in town and held a Sunday service plus two youth rallies. These services were part of our national ministry and support to the Roma people of Bulgaria.
Return to Yablanitza Church of God
Because of its strategic importance in our ministry, the return to Yablanitza has been a long planned event. During a successful pastoral term in 1992-1993, we were able to encourage the church to continue and complete its prolonged building program. Several of our closest friends were also instrumental in preparing the blueprints and sponsoring the building project. As a result a modern ministry complex is now active in the town of Yablanitza as a part of the Bulgarian Church of God ministry there.
We returned to Yablanitza for a series of revival services and were able to minister to a good number of people while there. The revisiting with old friends and precious memories were both refreshing and motivating. We are praying to be able to conduct another revival series in the area and to minister in the Yablanitza church in the near future.
New Church in the Spirit
The struggles surrounding the Bulgarian Confessions Act are not over. The search for a democratic paradigm which integrates religious freedom and freedom of conscience is not completed. As religious pluralism in Bulgaria occurs, unfortunately, in the forming postmodern context, the time has come for the Bulgarian Church to rediscover its historic identity by revisiting its Biblical theology. Common theological presuppositions presented within the faith of all Bulgarian Christians must lobby religious tolerance and create a healthy environment for the implementation of a new paradigm for ministry which will successfully incorporate interdenominational partnership.
The first step toward such a paradigm may have been made as Orthodox, Catholic and Protestant believers came together on October 23, 2004. In an “Universal Character of the Christian Church” round table discussion, they considered the possibility of the establishment of a religious community where Christians from various denominations can come together to worship in freedom from fear and according to their religious convictions.
As a direct result of the round table, on February 19, 2005 the participants came together again to establish a new church based on unity and tolerance. It was named, Christian Catholic (with the meaning of Universal) and Apostolic Church. Orthodox priests and protestant pastors came together to set forth into ministry the pastor of the new church the Pentecostal minister and scholar, Vili Altanov. The service was moderated by bishop Alexy Dardakius from the Russian Orthodox Reformed Church.
The participation of protestant and orthodox ministers in one church by itself is a global precedent. In Bulgaria it is an indication of religious freedom and tolerance. The new paradigm incorporates the protestant style of preaching along with eastern experiential theology. The church claims this is not simply a new form of institutional ecumenism, but a new paradigm for ministry in unity created by the Spirit.
The idea for the new formation comes from father Christo Pissarov, who was involved in the struggles for new social space within the Bulgarian Orthodox Church in 2004. According to him, this new paradigm of ministry does not purpose reform of any of the existing in denomination. On the contrary, it is an attempt of coming together in the Spirit and ministering in the presence of God in unity.
The Bulgarian Underground Church
The modern day Pentecost began in Bulgaria in the 1920s as Ukrainian immigrants Zaplishny and Voronaev preached in the Congregational church of Bourgas where several were baptized with the Holy Spirit. In the late 1920s a conservative Pentecostal group emerged and formed the union called the Church of God. After the 1944 Communist Revolution in Bulgaria it continued its existence as an underground organization and was severely persecuted. In 1986, the Bulgarian Church of God joined the Church of God (Cleveland, TN). A national revival followed the fall of the Berlin Wall in which hundreds of thousands of people have been touched by the power of God. Today, the Bulgarian Pentecostal Movement claims over 100,000 members.
However, this was hardly the case through the years of persecution when the Bulgarian Church of God refused to register with the Communist state and remained underground for over 45 years. Recently published archives from that era show that the Bulgarian underground church grew slowly during the Communist regime experiencing virtually constant crises in leadership and structure. At the same time the government aggressively attempted to penetrate and influence the organization of the church in order to revert its growth.
One of the earliest archive documents from that era is a 1974 study which reported that the Bulgarian Church of God had 600 members nationwide. By 1981, the membership had grown to over 2,000 members with congregations in 25 cities. The congregation in the capital Sofia had 100-150 members, but grew to over 200 by the end of 1982. At the same time, the Bulgarian Pentecostal Union (registered with the government and affiliated with the Assemblies of God) had approximately 10,000 members.
A detailed list of churches and members was kept in government archives as the secret service was ordered to watch the underground church closely. The agent’s logs from that time show approximately 1,000 known members. This number is only a fraction of the actual membership, which at large remained underground and hidden from the eyes of the agents.
The pressure from the secret service was not able to stop the growth of the underground church. By 1985, the Bulgarian Church of God had grown to 3,000 members nationwide while doubling the number of congregations to over 50. Two years later this number was 4,000 and continued to grow as the central church in the capital Sofia had 600 members and several churches (like the ones in Rouse and Gabrovo) had congregations over 200. In 1989, the Communist regime collapsed and Bulgaria began its journey on the road of democracy. In 1990, the Bulgarian Church of God received government recognition as an official denomination representing over 5,000 nationwide to become the fastest growing Bulgarian church with over 30,000 members today.
Bulgarian Church of God
Since the Fall of the Berlin Wall in 1989 the Pentecostal churches in Bulgaria have been instrumental in the proceeds of reaching the minorities in Bulgaria. Over 10,000 Muslims have accepted Christ. The rapid growth of the Bulgarian Church of God has influenced large portion of the ethnic minorities in the country. As a result large minority congregations have emerged (for example Samokov with membership of 1,700, and Razlog of 450). In 2002 the ratio of ethnic groups within the Bulgarian Church of God was:
Bulgarians: 66% Gypsies: 20.3%
Turkish: 6.5 % Russian: 3.7 %
Armenians: 2.5 % Others: 1%
The Bulgarian Church of God strives to supply not only for the spiritual needs in the minority communities where they minister, but also respond to the drastic need for food and heat. The Bulgarian Church of God has planned in the year 2002 to increase our Gipsy membership by 80% and thus to develop Pentecostal influence over more than 75% of the Gipsy community in Bulgaria.
The Church in Central Europe: Not Prepared for Freedom
David Machajdik and Juraj Kusnierik
The mid-1980s saw some Christians in some local churches starting to speak about and “do” evangelism. The climate in society was changing. It became possible to share one’s faith in a secular environment. People from a completely atheistic background became Christian. It was not a mass movement, nor was it a “national revival.” The only possible (and still today probably the best) method of evangelism was sharing one’s life—including one’s relationship with God—with friends and relatives. All this was done informally, sometimes secretly. The word “ministry” with its spiritual connotations was as yet unknown.
Then came the revolutionary changes in 1989. Christians “went public.” The first (and at the same time the last) big evangelistic events took place. Famous evangelists visited Eastern and Central European capitals. Mission organizations supported by local churches started to do “street evangelism.” Religion was given air time on radio and television. Foreign missionaries arrived. It was only natural to expect a great growth in the church. However, this growth has not taken place. People see the church as important and as a useful component of society, but they themselves do not want to be under its influence. After the initial enthusiasm was over, the church somehow “faded out.” It is still there; it is surviving, but not growing very much.* The reasons are many. We are able to perceive and comment on only some of them.
The Church was surprised by the complexity of the free world. After 1989 Christian leaders did not have much to say about issues discussed in society such as nationalism, business ethics, or the role of the state. Even topics frequently discussed by Christians in the West (such as abortion, ethics, social involvement, or education) were new to the church in post-Communist countries. During the first years after the change of regime, leading personalities in the church did not see these issues as important. They thought that preaching the message of personal salvation did not need to take a new context into consideration. The Gospel was thus unintentionally reduced to a set of slogans without any connection with the complex reality of life. Methods learned from nineteenth century revivals did not always work in a post-Communist society.
Gaps in theology were patched up by fervent activism. Only a handful of English or German speaking pastors had limited access to theological literature and even that was more on a popular level. Classical works of systematic and historical theology were not available. There were big and significant gaps in theology as a result of forty years of atheistic socialism. Problems arose when a lack of theological insight was perceived as a virtue. Weakness was called strength. Theology was seen as a useless intellectualism, leading one to confusion. Many activities were going on, but superficiality was often their common denominator. Religious programs on television are easily recognizable by their naiveté, simplicity, superficiality, and cultural weirdness. They are also very boring. They do not usually have much to say to the ordinary skeptical Central European even if he or she is searching for truth and the meaning of life.
The Church in post-Communist countries has been burdened by its unresolved past. The great majority of Christians living under Communism were apolitical. That meant that they did not openly criticize the totalitarian regime in which they lived. They very rarely supported or had any relationships with dissidents. Some church leaders tried, with varying degrees of success, to win more freedom for their churches by a “controlled collaboration” with the Communist regime. An example of this was that some signed statements rejecting the demands voiced by any given dissident movement, even if they were usually convinced that the truth was on the side of the dissidents, in order to gain greater freedom for various ministries in their churches. It is difficult now to judge these acts. The Church has not as yet gone through the process of reflecting on its activities under the Communist regime. It is awkward now to speak about a life of truth, about ethics, or about a radical rejection of evil. It makes it very difficult to react to accusations of compromising behavior on the part of the church and its leaders.
An inferiority complex fostered a small view of God. Many Christians, when they entered the “public arena,” were embarrassed by the questions they were asked. People who did not take Christian assumptions for granted asked questions which Christian activists, whose message was “Jesus is the answer,” were not able to answer. To avoid this embarrassment, they did not give space for dialogue and swept unpleasant questions under the carpet. A strange kind of inferiority complex has developed: those who in theory believe in an omniscient and omnipotent God, those who in theory boldly proclaim that Christianity has all the answers, in practice are afraid of questions. Jesus is viewed as loving, compassionate, and pious. He is not very often seen as the most intelligent person who ever lived.
Evangelical churches remain inaccessible. Like a hangover from the previous regime Evangelical churches remain locked up and fenced in. Only the initiated can find their way around. To outsiders, churches are practically inaccessible. It is no surprise that in some smaller towns or villages strange rumors are spread about bizarre religious rituals which take place behind closed doors. Shortly after the fall of Communism we were putting up posters in the streets of Bratislava, advertising a public evangelistic meeting. A young Gypsy stopped by and asked us about other similar events. He was very much interested, but only until he found out that sexual orgies are not part of the program. For him Evangelical fellowships had that connotation.
The Church is distant from its cultural and social environment. This might be a residue of the fears inherited from the times of Communism, when Christians were afraid of spies and secret police. It could also be based on a subconscious, but often correct, assumption that if they enter into an authentic dialogue with non-Christian fellow citizens, they will not be able to give meaningful answers to their questions. They know Jesus is the answer, but they do not know what the question is. The Church has a tendency to accept the role imposed on it by the expectations of society. It then becomes a social institution, aimed at the development of ethics and charity. It loses sight of its ultimate goal, which alone gives meaning to its existence: to know God as the creator and the one giving meaning and purpose to the whole of life.
Bulgarian Police Seizures of Church Properties in Conflict with Religious Freedom Commitments Action Inconsistent with Bulgaria’s OSCE Leadership Position
(Washington) – United States Helsinki Commission Chairman Rep. Christopher H. Smith (R-NJ) expressed alarm today over the widespread seizure of church properties in Bulgaria, which currently serves as Chair-in-Office of the Organization for Security and Cooperation in Europe. Bulgarian authorities raided more than 200 properties used by the alternative Bulgarian Orthodox synod for more than 10 years.
“I’m deeply distressed that Bulgarian police, with the apparent approval of the state prosecutor’s office, would forcibly seize some 200 churches and church-owned properties,” declared Chairman Smith. “While there may be disputes within the Bulgarian Orthodox Church, it is certainly not the proper role of government to interfere with internal church affairs. Unfortunately, Bulgarian authorities have abandoned neutrality and chosen sides, potentially endangering religious freedom.”
News reports indicate that throughout the day on July 21 Bulgarian police across the country expelled members of the alternative Orthodox synod of Bishop Inokentii, taking control of properties used by the synod. A longstanding church dispute between the Bulgarian Orthodox Church and the alternative synod has existed since they split in 1992.
The raids were discussed with Bulgarian Foreign Minister Solomon Passy, visiting Washington last week in his capacity as Chair-in-Office of the OSCE, in a meeting with Chairman Smith.
“Property issues should be decided by a court, not through legislative fiat or the unilateral actions of a state prosecutor and police,” said Chairman Smith. “Considering that Bulgaria is the current OSCE Chair-in-Office, I urge the Bulgarian Government to end this embarrassment, lead by example, and honor its OSCE human rights commitment toward religious freedom.”
“Bulgarian authorities should stop interfering and reinstate to the alternative synod full control of the properties,” Smith added. “The state should play no role in forcibly reconciling the two Orthodox communities.”
These raids are not the first time that the Bulgarian Government has favored one synod over the other. The December 2002 religion law enumerated detailed characteristics of the Bulgarian Orthodox Church, thereby establishing the synod of Patriarch Maxim above the alternative synod and all other religious communities. The law also laid the groundwork for the seizures by vesting government recognition and property rights with only the Bulgarian Orthodox Church. This provision works to the detriment of the alternative synod, placing it in a precarious and vulnerable position. The United States Helsinki Commission issued a report on the religion law, highlighting this problematic provision and other shortcomings.
The United States Helsinki Commission, an independent federal agency, by law monitors and encourages progress in implementing provisions of the Helsinki Accords. The Commission, created in 1976, is composed of nine Senators, nine Representatives and one official each from the Departments of State, Defense and Commerce.
Theology of the Persecuted Church
Theology of the Persecuted Church is a research sequel which introduces the ministry dynamics, spiritual practices and theological formation of the Bulgarian Church of God under the communist Regime.
Part 1: Lord’s Supper
The Church of God in Bulgaria was established in the 1920s with an identical name, but independently from the Church of God (Cleveland, TN). The first connection between the two denominations was established in 1985. During this 65-year period the Church of God in Bulgaria was persecuted by Orthodox and nationalistic organizations until it was outlawed by the Communism Regime in the 1940s. During the years of underground worship, the Church of God has preserved the Lord’s Supper in the grade of authenticity in which it was initially received from the first Pentecostal missionaries.
An essential part of the service is the preparation. Due to the lack of scheduled services in the underground church, the believers depend on the leadership of the Holy Spirit for the exact date of the communion service. This is done with regard to the need of protection from the secret police. Fasting is a required preparation for the service. Due to the lack of meeting place, the actual service takes place at a believer’s home. Sometimes these services have up to fifty people in a small apartment. Worship is quiet, because any loud noise may lead to the appearance of the police. The physical silence, however, does not limit the presence of the Holy Spirit, and even helps the believers to be more sensitive to the voice of God, which is indescribable when taking place as a group experience. The service starts with prayer, which lasts until God reveals the lady whom is to beak the unleavened bread for the communion. During the time of preparation, the minister delivers the communion message.
The altar call, given after the sermon, purposes to prepare the believers for communion. The communion is not given to a person who is not saved, baptized in water and the Holy Spirit. Therefore, after the sermon, a special prayer is offered for repentance and the baptism of the Holy Spirit. The author has personally witnessed up to thirty people saved and baptized in the Holy Spirit in a matter of minutes as a result of such a prayer.
The converts are then led to the river and baptized in water. This is done in even in the middle of winter, sometimes the temperature is so low that the minister and his assistants break the ice in order to baptize the converts.
The converts are welcomed back with a special song by the congregation. After extended time of self-examination and request of each believer to be forgiven by the present members of the congregation, the pastor presents the communion to the congregation. One of the unleavened cakes is used as a symbol of the oneness of Christ’s body. The cup of the communion is filled with wine. The roots of this tradition can be traced back to the teachings of the first western missionaries to Bulgaria at the end of the nineteenth century, as well as the influence of the Eastern Orthodox tradition. After communion, men and women are separated for a foot washing service. At the end of the service, all are gathered for an Agape feast, which serves as a conclusion of the communion service.
Church in Polyana
In February 1997 Cup and Cross Ministries visited the village of Polyana for the first time. Due to the lack of building and the resistance of the local authorities to allow us to meat in an available auditorium, the first service there was held in the local bar. As the Lord blessed richly the meeting, 26 were saved and 3 were baptised in the Holy Spirit.
The following week we arrived at the village for another service. The mayor met us personally to let us know that because of different complaints we were restricted from ministering in the area of his jurisdiction. We referred to the National Constitution, which gives officially recognized and registered religious groups and ministries the right to hold meetings and minister. Yet, we were not given the opportunity to preach at Polyana.
Four years later the situation has changed radically. After the Lord touched the mayor and his family, our Mission Team was allowed the freedom to hold meetings in the Polyana village. Due to the lack of own building the team has often held services in the local Orthodox Church, an event which is a precedent for Bulgaria.
The group of believers quickly grew and we had the opportunity to rent the House of Council, a building built for the purposes of the local Communist Structure, for the church meetings. The building has a meeting room, Sunday school room which turns to a children’s church during the service hours, church office and food pantry. The congregation has over 50 members and a number of sympathizers who visit regularly. Each week the Sunday School gathers additional over 20 children in the age of 3-14 years. The children are taught the Bible and fed in the services. We are praying that one day we will have the opportunity to purchase the building to be owned by the church.
20 Ways to Kill Your Church (for Senior Pastors)
1. Abstain from providing a clear vision and strategy fulfilling the mission of the church.
2. Stop encouraging, modeling and promoting prayer, fasting and giving among your congregation.
3. Do not allow different church ministries to participate in the budget formation and benefit from it.
4. Ignore or get rid of your problems and conflict situations instead of solving them by taking a conscious stand on the issue.
5. Keep communication and relationships to the minimum.
6. Provide minimum attention to your family.
7. Quench the Spirit.
8. Assume that people are not intelligent enough to mind manipulation.
9. Do not invest time, efforts and resources in the future growth of the church.
10. Get your church into the maximum possible debt.
11. Pay no attention to the cultural diversity and socio-economical developments in your community.
12. Do not designate any authority to others.
13. Use people without liberating them for spiritual growth.
14. Quit being yourself.
15. Take advice from no one.
16. Be political through manipulation and deceit.
17. Burn out people without any plans for restoration.
18. Never get personal or show your humanity with your people.
19. Allow no room for supernatural intervention.
20. Assume zero responsibility for your actions and decisions.
