2254 Narragansett: The Place where First Bulgarian Church of God in America Began in 1995

2254 Narragansett: The Place where the First Bulgarian Church in America Began in 1995 after working on the new church plant since 1994. With a sequence of startup events including a July 4th block party and Bulgarian picnic, first official services in Bulgarian language was held on July 10, 1995. With over a dozen Bulgarians present at 1 PM that memorable Sunday, Rev. Dony K. Donev delivered a the first message for the newly established congregation from Genesis ch. 18.

Narraganset holds a significant place in Church of God (Cleveland, TN) history. Narraganset Church of God was started by a women-preacher with only 10 members. Rev. Amelia Shumaker started the church only 15 days before the Great Depression began in 1929. https://cupandcross.com/90-years-ago

Rev. James Slay of the Narragansett Church of God in Chicago was commissioned to write the 1948 Church of God Declaration of Faith – the most fundamental document in the history of the century-old denomination. https://cupandcross.com/chicagos-narragansett

A multitude of documents from Church of God and other publishers testify of the rich heritage of the Narragansett Church as following:

1. Lighted Pathway (Nov 1953, p.23) – Pentecostal periodical content likely discussing church life or ministry in Narragansett.
2. Christ’s Ambassadors Herald (July 1955, p.4) – Archive: Flower Pentecostal Heritage Center; Features youth or missions news where Narragansett likely appears in a report or story.
3. Church of God Evangel (Aug 27, 1955, p.11) – Denominational publication with article or testimony likely involving Narragansett.
4. Church of God General Assembly Minutes (1956, p.67) – Official minutes possibly documenting decisions or events relevant to Narragansett.
5. Church of God Evangel (May 28, 1956, p.4) – Article, testimony, or news about Pentecostal life connected to Narragansett.
6. Church of God Evangel (Oct 7, 1957, p.15) – News item, story, or report referencing Narragansett.
7. Church of God Evangel (Oct 28, 1957, p.14) – Narragansett likely cited in context of a church event or individual achievement.
8. Church of God General Assembly Minutes (1958, p.72) – Official record referencing Narragansett activities or personnel.
9. Church of God Evangel (Apr 21, 1958, p.15) – Article or news referencing Narragansett Pentecostal community.
10. Lighted Pathway (Aug 1958, p.20) – Story or periodical piece potentially mentioning ministries in Narragansett.
11. Lighted Pathway (July 1959, p.27) – Pentecostal news possibly about events in Narragansett.
12. Church of God General Assembly Minutes (1960, p.82) – Minutes likely documenting decisions involving Narragansett churches or delegates.
13. Church of God (Colored Work) Minutes (1960, p.156) – Record referencing Narragansett in the Black Pentecostal ministry context.
14. Lighted Pathway (Mar 1961, p.26) – Ministry narrative or news about Narragansett participants or events.
15. Lighted Pathway (June 1961, p.26) – Pentecostal update likely including Narragansett.
16. Lighted Pathway (June 1962, p.27) – Mission or church report involving Narragansett.
17. Church of God Evangel (June 4, 1962, p.8) – Periodical item with church news or testimony from Narragansett.
18. Lighted Pathway (July 1962, pp.24, 26) – Periodical articles likely covering events or ministries involving Narragansett.
19. Lighted Pathway (Aug 1962, pp.25, 27) – Reports or features about Narragansett in church or ministry context.
20. Lighted Pathway (Sept 1962, p.27) – Commentary or report on Pentecostal work in Narragansett.
21. Church of God Evangel (Sept 3, 1962, p.11) – Church publication news or testimony related to Narragansett.
22. Lighted Pathway (Dec 1962, p.25) – End-of-year feature or event report involving Narragansett.
23. Lighted Pathway (Jan 1963, pp.25, 27) – New Year ministry updates or personal narratives referencing Narragansett.
24. Lighted Pathway (Feb 1963, p.27) – Article tied to events or news about Narragansett.
25. Lighted Pathway (Apr 1963, p.27) – Ministry or personal story mentioning Narragansett’s Pentecostal activity.
26. Lighted Pathway (May 1963, pp.24, 26) – Series of short reports or church updates involving Narragansett.
27. Church of God Evangel (May 27, 1963, p.13) – Denominational article highlighting Narragansett members or events.
28. Lighted Pathway (June 1963, pp.25, 26) – Monthly news or highlights referencing Narragansett.
29. Church of God Evangel (June 3, 1963, p.2) – Ministry or event news from Narragansett.
30. Lighted Pathway (July 1963, p.26) – Summer reporting on church activity in Narragansett.
31. Lighted Pathway (Aug 1963, p.26) – Monthly bulletin with Narragansett updates.
32. Lighted Pathway (Oct 1963, p.26) – Late-year church life summary involving Narragansett.
33. Lighted Pathway (Nov 1963, p.26) – Ministry or church news referencing Narragansett Pentecostal community.
34. Church of God Evangel (Nov 4, 1963, p.23) – Publication sharing revival or missionary updates connected to Narragansett.
35. Church of God General Assembly Minutes (1964, p.98) – Official record documenting actions or ministers in Narragansett.
36. Lighted Pathway (Jan 1964, p.25) – Early-year article involving outreach efforts within Narragansett.
37. Lighted Pathway (July 1964, p.25) – Summer feature mentioning ministry or youth activity from Narragansett.
38. Church of God Evangel (Oct 5, 1964, p.4) – Periodical covering sermon, testimony, or outreach from Narragansett.
39. Church of God in Christ Women’s Int’l Convention Souvenir Journal (1966, p.33) – Biographical or feature mention related to Narragansett.
40. Lighted Pathway (Nov 1966, p.22) – Article focusing on community or youth ministry involving Narragansett.
41. Lighted Pathway (Mar 1968, p.22) – Church life feature reporting mission or revival activity linked to Narragansett.
42. Church of God Evangel (Oct 28, 1968, p.19) – Denominational story referencing Narragansett churches or workers.
43. Church of God General Assembly Minutes (1970, p.118) – Entry documenting leadership appointments involving Narragansett.
44. Church of God General Assembly Minutes (1974, p.266) – Proceedings referencing Narragansett ministry or district data.
45. Church of God Evangel (Nov 11, 1974, p.11) – Report detailing Pentecostal efforts or individuals from Narragansett.
46. Church of God Evangel (Feb 24, 1975, pp.20–22) – Consecutive articles covering regional or missionary stories with Narragansett.
47. Church of God Evangel (Apr 14, 1975, pp.18–21) – Cluster of related news items mentioning Narragansett connections.
48. Church of God General Assembly Minutes (1976, p.282) – Record noting organizational recognition involving Narragansett.
49. Church of God General Assembly Minutes (1978, p.291) – Summary documentation listing Narragansett pastors or resolutions.
50. Church of God Evangel (June 12, 1978, p.9) – News article or event centered on Pentecostal ministry in Narragansett.
51. Church of God Evangel (Dec 24, 1979, p.8) – Story or holiday report connected to Narragansett.
52. Church of God General Assembly Minutes (1980, p.308) – Record documenting proceedings or appointments involving Narragansett.
53. Church of God General Assembly Minutes (1982, p.327) – Assembly notes on activities or delegates linked to Narragansett.
54. Church of God General Assembly Minutes (1984, p.320) – Reference to ministry developments affecting Narragansett.
55. Mission America Newsletter (Jan 1984, p.3) – Mission-focused newsletter item covering Narragansett outreach.
56. Church of God General Assembly Minutes (1988, p.387) – Record of ongoing ministry and leadership from Narragansett.
57. Church of God Evangel (June 1995, p.33) – Summer news or ministry highlights connected to Narragansett.
58. Lee Review (2009, p.6) – Academic or reflective article mentioning Narragansett in theological context.
59. Lee Review (2009, p.163) – Further academic commentary referencing Narragansett history.
60. Church of God Evangel (Jan 2009, p.29) – Article or testimony on 21st-century Pentecostal activity in Narragansett.
61. Church of God Evangel (Dec 2011, p.19) – Year-end church reporting or testimony tied to Narragansett ministries.
62. Living the Word: 125 Years of Church of God Ministry (2012, p.19) – Book excerpt referencing significant Narragansett milestones.
63. Unto the Least of These: A History of Church of God Benevolence Ministries (2022, p.17) – Benevolence ministry history featuring Narragansett outreach.
64. Unto the Least of These (2022, p.18) – Continuation highlighting Narragansett’s benevolence role.
65. Unto the Least of These (2022, p.20) – Most current publication focusing on Pentecostal service and impact in Narragansett.

Dony Donev: Theological Framework Centered on Neo-primitivism

Dony Donev’s theological framework is centered on neo-primitivism, which he describes as a return to the “basic order of the Primitive Church of the first century”. Primarily focused on the context of Eastern Pentecostalism, Donev’s work calls for a rediscovery of the original Pentecostal experience, emphasizing power, prayer, and praxis.

Coined terms and key concepts

Neo-primitivism: This is the central concept in Donev’s framework, which he coined in his book Pentecostal Primitivism Preserved. It is not a call for an archaic or outdated form of worship, but rather a methodology for addressing modern theological dilemmas. Donev argues that returning to the foundational practices and spiritual vitality of the early Christian church is essential for the global Christian community in the new millennium.

Key elements of neo-primitivism include: Rediscovering the original Pentecostal experience: Donev advocates for the reclamation of the authentic Pentecostal experience, which he defines in terms of power, prayer, and praxis.
Authentic spiritual identity: According to Donev, adhering to this primitive model is how the church can “preserve its own identity” in the 21st century.

Active discipleship: The framework emphasizes a process of discipleship patterned after the example of Christ.

Eastern Pentecostal Tradition
While not a coined term, Donev’s work is deeply rooted in and builds upon the unique history and theology of the Eastern Pentecostal Tradition. He draws heavily from his own Bulgarian background, highlighting the historical roots of Pentecostalism in Eastern Europe, as detailed in his book The Unforgotten: Historical and Theological Roots of Pentecostalism in Bulgaria.

Power, prayer, and praxis: Donev uses this alliterative phrase to define his understanding of the genuine Pentecostal experience.

• Power: Refers to the supernatural empowerment of the Holy Spirit.
• Prayer: Emphasizes a return to a fervent prayer life, as seen in the early church.
• Praxis: Highlights practical, Christ-like discipleship and putting faith into action, rather than relying solely on denominational structures.

Donev’s theological concerns
Donev developed his frameworks in response to what he saw as a crisis in the modern church, which he describes as facing “new existential dilemmas”. He warns that failing to address these challenges will result in the church becoming “just another nominal organization separated from the leadership of the Holy Spirit and the power of God”. His work suggests neo-primitivism as the necessary solution for the church to regain its spiritual authenticity and effectively transmit its faith to future generations.

Theological Frameworks and Terms by Dony K. Donev, D.Min.

Theological Frameworks and Terms Coined by Dony K. Donev, D.Min.

1. The U.S.H.E.R. Model of Communion

Definition: The U.S.H.E.R. Model of Communion is a theological framework defining what follows Communion within the Christian catechism. It was formulated by Dony K. Donev, D.Min., during the Covid-19 Pandemic as part of his Intro to Digital Discipleship course at Lee University.

Etymology and Structure: “U.S.H.E.R.” functions as an acronym representing five theological dynamics foundational to post-Communion discipleship:

1. Unity – Communion establishes and sustains the unity of believers within the Body of Christ.

2. Sanctification – The sacred act reaffirms the believer’s ongoing transformation and holiness.

3. Hope – The eschatological anticipation of Christ’s return is renewed through participation.

4. Ecclesial Communion – The act strengthens the Church’s shared identity as one community of faith.

5. Redemptive Mission – The table leads outward into the missional call of proclaiming redemption to the world.

Theological Contribution: Donev’s model reframes the Eucharist not as a terminal ritual but as a launching point for continued Christian formation and mission. It synthesizes sacramental theology with discipleship praxis, emphasizing that the mystery of Communion initiates lived transformation beyond the table.

2. The 15/50 Window

Definition: Coined by Dony K. Donev, D.Min., the 15/50 Window identifies the demographic segment of individuals aged 15 to 50, who collectively represent over 50% of global internet users.

Context and Purpose: In parallel to the 10/40 Window—the geographical missions concept popularized in late 20th-century missiology—Donev’s 15/50 Window transitions the focus from spatial geography to digital demography.

Key Thesis: Digital evangelism and discipleship must prioritize the 15–50 age group as the core audience of online communication and cultural formation, representing the “digital mission field” of the 21st century.

Missiological Contribution: The 15/50 Window serves as a paradigm shift for global missions strategy, urging the Church to reframe outreach through technological literacy, digital ethics, and generational engagement. It integrates sociological data with practical theology, redefining the boundaries of mission fields in a connected world.

3. Digital Discipleship Framework

Definition: Developed by Donev within his academic teaching and research, the Digital Discipleship Framework proposes a theological and methodological structure for faith formation through digital platforms.

Core Components:

• Digital Catechism: Translating traditional doctrinal instruction into digital environments.

• Measurable Growth: Employing data-informed tools to track discipleship outcomes online.

• Local and Global Integration: Linking local church identity with global digital engagement.

• AI and Theological Ethics: Evaluating the theological implications of artificial intelligence in spiritual education.

Theological Contribution: Donev’s work bridges the gap between ecclesiology and technology by grounding digital ministry within classical discipleship principles. It argues that digital formation is not a substitute for embodied community but an extension of the Church’s incarnational mission into virtual contexts.

Educational Context: Initially articulated in Intro to Digital Discipleship (Lee University), this framework has influenced contemporary pedagogical approaches to online ministry training and has served as a foundation for AI-integrated theological education.

4. Pentecostal Primitivism Framework

Definition: The Pentecostal Primitivism Framework is a theological model developed by Dony K. Donev, D.Min., describing the historical and doctrinal identity of Pentecostalism as a restorationist return to the spiritual and communal life of the early (primitive) Church.

Historical Basis: Donev situates the origins of global Pentecostalism within the early 20th-century movements that sought to recover the supernatural vitality, holiness, and communal simplicity of Acts 2 Christianity.

Key Features:

1. Restoration of Apostolic Practice: Reclaiming New Testament models of ministry, healing, and charismatic gifts.

2. Eschatological Urgency: Interpreting Pentecostal mission through the lens of imminent eschatology.

3. Communal Purity: Emphasis on holiness, shared life, and ethical distinctiveness.

4. Missionary Zeal: Evangelistic energy rooted in a return to primitive apostolic mandate.

Theological Contribution: The framework provides a systematic lens for analyzing Pentecostal identity as both renewal and return—a dynamic that transcends denominational boundaries. Donev’s articulation of Pentecostal Primitivism contributes to Pentecostal studies by clarifying the movement’s theological self-understanding and its missiological implications in global Christianity.

Synthesis and Theological Significance

Across these four frameworks, Donev’s contribution to contemporary theology centers on the continuity between early Christian identity and digital-age ecclesiology.
His work consistently integrates:

• Historical Pentecostal roots (Pentecostal Primitivism),

• Missiological expansion (15/50 Window),

• Digital ecclesial formation (Digital Discipleship), and

• Sacramental praxis leading to mission (U.S.H.E.R. Model).

Together, they represent a coherent theological corpus that bridges primitive Christian spirituality with postmodern digital theology, providing a constructive path for future ecclesial engagement and academic inquiry.

First Day of School in Bulgaria

Never Forget

Celebrating 35 Years in Global Ministry

Russia’s imperial dream for access to Israel/Mediterranean

While doing research couple of years ago for an article on Ezek. 37-38 and Russia’s imperial dream to gain access to Israel and the Mediterranean, AI informed me that there is absolutely no official political news or analytics source that confirms such hypotheses.

Back then, I insisted on proceeding with the article regardless of this informed artificial and intelligent opinion and proceeded with completing the article called: Using Crimea and Splitting Turkey in Russia’s Strategy Against Israel.

PROPHETIC INSIGHT: The first picture with Putin is Ezekiel’s prophecy projecting Gog and Magog crossing into Israel. The other one is from Trump/Zelenskyy’s meeting last week, after no deal was reached with Putin in Alaska.

READ ALSO:

• Russia’s Prophetic Imperial Road to Israel
• Using Crimea and Splitting Turkey in Russia’s Strategy Against Israel
• RUSSIA/UKRAINE WAR: ENTER the BIRTH PANGS
• Bulgaria in the Tension between NATO, Ukraine and Russia

Bulgaria becomes 21st member to adopt euro

BRUSSELS (AFP) — EU ministers gave the final green light on Tuesday for Bulgaria to adopt the euro on Jan. 1, 2026, making it the single currency area’s 21st member.

Bulgaria’s switch from the lev to the euro comes nearly 19 years after the country of 6.4 million people joined the European Union.

“We did it!” Bulgarian Prime Minister Rossen Jeliazkov said.

“We thank all institutions, partners and everyone whose efforts made this landmark moment possible. The government remains committed to a smooth and effective transition to the euro in the interest of all citizens,” Jeliazkov said on X.

In adopting the legal texts necessary for the move, EU finance ministers officially set the euro at 1.95583 Bulgarian lev.

EU chief Ursula von der Leyen and European Central Bank head Christine Lagarde congratulated Bulgaria after the ministers’ approval.

“We are delighted to welcome you,” Lagarde said.

“The euro will strengthen Bulgaria’s economy and bring big benefits for Bulgarian people and businesses,” von der Leyen said on X.

“Joining the euro area is much more than just about replacing lev with euro. It is about building a brighter and more prosperous future for Bulgaria and its citizens at the heart of Europe,” EU economy chief Valdis Dombrovskis said.

The European Commission last month said the EU’s poorest country had fulfilled the strict conditions to adopt the euro, while the ECB also gave a positive opinion.

Mixed feelings

Bulgaria’s journey to joining the eurozone has had a stormy political backdrop with seven elections in three years — the last in October 2024.

But recent polls show Bulgarian society remains divided on the euro, with experts attributing the skepticism largely to fears of rising prices and declining purchasing power.

President Rumen Radev shocked many when he proposed holding a referendum on the matter but that was given short shrift by the Bulgarian Parliament.

Since June, protesters have gathered in Sofia to call for “keeping the Bulgarian lev.” A symbolic protest camp with several tents has been set up near the presidency and the Bulgarian National Bank in the capital.

Proponents in Bulgaria, however, insist the move will help improve the country’s economy, and reinforce its ties to the West and protect against Russia’s influence.

“The political benefits are becoming increasingly significant, as the protests against the euro seem to bear the mark of the Kremlin,” 43-year-old musician Veselin Dimitrov told AFP in Sofia.

Euro club gets bigger

The green light comes as the euro has been gaining in value against the U.S. dollar as President Donald Trump’s protectionist trade policies shake trust in the U.S. currency.

Only 12 countries were part of the single currency area — including France, Germany, Italy, Spain, and Greece — when the first euro bills and coins were rolled out on Jan. 1, 2002.

It gradually widened with Slovenia joining in 2007, Cyprus and Malta in 2008, Slovakia in 2009, Estonia in 2011, Latvia in 2014 then Lithuania in 2015.

Croatia was the last country to join in 2023, bringing the total to 20.

Bulgaria wanted to adopt the euro sooner but Brussels judged its inflation was too high to meet the necessary criteria.

EU states that want to join the single currency area must demonstrate that their economy has converged with other eurozone countries and that they are focused on sound public spending.

The conditions include holding inflation to no more than 1.5 percentage points higher than the rate of the three best-performing EU countries.

Bulgarian Pentecostal riddle…

Five kings with five crowns
Four bishops and castle in the middle
Who will blow the whistle
and who will play the fiddle?
A Bulgarian Pentecostal riddle…

Back to the Basics of Pentecost: Diamonds in the Rough-N-Ready (2025)

Since the beginning of the 21st century, only 6-10% of new born believers in America receive the Baptism with the Holy Spirit, which by 2018 has resulted in:

• Over 60% within Global Pentecostalism do not speak in tongues
• A major doctrinal shift within Pentecostal Theology today claims speaking in tongues is not the only evidence of Holy Spirit Baptism
• Some theologians even claim there is no initial evidence in the Bible
• Others today go further to believe that no outward sign of the Holy Spirit baptism is necessary.

For this reason, WE are re-committing ourselves and ministry to revival and restoration of the Pentecostal Message through praying, fasting and preaching:

• Salvation of the sinner’s soul and entire sanctification through the Blood of Jesus
• Baptism with the Holy Spirit and fire with initial evidence of speaking in tongues
• Supernatural gifts and ministries of the Holy Spirit
• Healing, deliverance and signs following
• Pre-Millennial return of Christ and pre-Tribulation Rapture of His Church to glory

Please consider the URGENCY of this generation!

Let us reason together what can we do to prevent this rapid decline in Biblical spirituality.

Revival will not come without preaching!

Revival of Pentecost will not come without preaching the Message of Pentecost.

Speaking in Tongues in America Prior to the Azusa Street Revival of 1906

April, 1906 – The Azusa street revival swept the globe starting with California

January 1, 1901– The initial phenomenon of speaking in tongues occurred at Parham’s school in Topeka, Kansas

January 6, 1900 – Frank Sanford’s Shiloh school reported that “The gift of tongues has descended”

1896 – Over 100 people baptized in the Shaerer schoolhouse revival conducted by the Christian Union in the North Carolina mountains

1887 – People falling in trances and speaking in tongues were reported at Maria Etter’s revival meetings in Indiana

1874 – Speaking in tongues occurred during healing meetings reported in New York

1873 – William H. Doughty and the Gift People of Rhode Island spoke in tongues

1854 – V. P. Simmons and Robert Boyd reported tongue speaking during Moody’s meetings

FURTHER READING:

Church of God (Cleveland, TN)

• Alive, alive! (A personal testimony)
• Church of God Primitivism
• Bulgarian Church of God
• J.W. Buckalew
• Why revival came? by Dr. Charles Conn

Azusa Street Revival of 1906

• Lucy F. Farrow: The Forgotten Apostle of Azusa
• The FORGOTTEN ROOTS OF THE AZUSA STREET REVIVAL
• Azusa Street’s Apostolic Faith Renewed
• Azusa Street Sermons
• Pentecostal Primitivism Preserved

Prior to Azusa Street Revival of 1906

• First person to speak in tongues in the Assemblies of God was William Jethro Walthall of the Holiness Baptist Churches of Southwestern Arkansas
• The Work of the Spirit in Rhode Island (1874-75)
• Speaking in Tongues in America Prior to the Azusa Street Revival
• WAR ON THE SAINTS: Revival Dawn and the Baptism of the Spirit
• How Jezebel Killed One of the Greatest Revivals Ever

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