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.
Bulgarian Churches in North America: Contextual Assessment
After awaking in the morning of the 21st century, the world was rapidly introduced to a new postmodern movement called globalization. At a top political and economic level, globalization is the process of denationalization of markets, politics and legal systems purposing the implementation of a global economy. However, globalization is much more than an economic event as it affects social status and human rights of people worldwide. For the world community the process of globalization is a process of internationalization describing cross-border relations between countries, growth in international exchange and interdependence. It is also viewed as a liberalization process of removing government-imposed restrictions on movements between countries in order to create a borderless world. Globalization further implements spreading various objects and experiences to people at all corners of the earth creating universalization. In a cultural context, globalization is often seen as Westernization of the world. Finally, globalization carries the meaning of deterritorialization – reconfiguration of geography reforming any social place in new terms of independent territory, distance and borders.
Since the church is a global event, inevitably this process affects the community of believers. The “global believer” seeks to connect with people of similar nature independent of race, location and social status. Thus, church mission and church ministry reclaim its original Biblical global perspective. In this process, the church of postmodernity is liberated from its nationality and reaches toward internationalization establishing a new multicultural identity with a global perspective and mission. As a result multicultural churches gain a contextual new function serving as identity sources. Such is the case with the network of Bulgarian churches in North America.
Established to unite all Protestant Bulgarian churches in North America, it reaffirms the participation of Bulgarian immigrant communities in the global multicultural ministry. This present contextual assessment will explore the process of establishing a network of Bulgarian churches in Northern America. Read the complete paper (PDF)
My First Free Easter
I remember my First Free Easter. It was in the spring of 1991 immediately after the Fall of the Berlin Wall. The Bulgarian Church of God had just emerged from its underground status taking its respectful place in the Bulgarian social life. As a powerful transformational force, literally over night, the denomination rapidly grew from 800 to some 8,000 members. The First Free Easter was to be held in the largest auditorium in Bulgaria, the National Palace of Culture and Rev. Floyd Louhan traveled all the way from the United States to deliver the Easter message. Read more
Postmodern Rebels
Almost one hundred years ago, Pentecostalism emerged as a rejection of the current social structure. Sin, corruption and lack of holiness were pervasive, spreading not only throughout society, but also establishing strongholds within the mainstream denominations. With its Wesleyan holiness roots, Pentecostalism took an open stand against the sin that ruled both the church and the community. Also, Pentecostalism prophetically condemned the approaching modernity of the 20th century as being morally declined. As a rebel against modernity in the culture of the 20th century, Pentecostalism became postmodern by rejecting modernism through its Wesleyan-holiness identity and the Biblical truth for church and community. Indeed, the principal model of rebelling against sin and unrighteousness in the context of social injustice was provided for the church by Jesus Christ Himself.
In the beginning of the 21st century, much is said about the church becoming a postmodern system serving the needs of postmodern people in an almost super-market manner. Yet, again, it seems reasonable to suggest that the Pentecostal paradigm from the beginning of modernity will work once again in postmodernity. While again moral values are rejected by the present social system, Pentecostalism must take a stand for its ground of holiness and reclaim its identity as a rebel – this time an antagonist to postmodern marginality and nominal Christianity. A stand against sin must be taken at all cost, regardless if it evokes alienation or even persecution from society. Postmodern individuals are on a quest, searching for an answer how to deal with sin. Pentecostal identity holds the answer to this question. If an open stand against sin means rebellion against postmodernism, then Pentecostals proudly deserve the name Postmodern Rebels.
Ministry Not for Sale
My son, if sinners entice thee, consent thou not (Proverbs 1:10)
Several years ago, while employed with a certain organization, we faced the dilemma to choose between what was morally right and what was financially secure. Regardless of the jeopardy of this predicament, we were able to make the right decision, preserving our integrity and disallowing financial pressure to dictate our moral choices. Soon thereafter, we initiated a healing process which dealt with the internal wounds, restored the lost trust and attempted to recover the invested time and resources. Years past, we forgot the pain, but never forgot the lesson we learned …
Recently, while involved in a global ministry campaign, we were faced with a similar situation. This time, however, it did not involve business partners, but a multitude of Pentecostal ministers. The larger size of the context did not change the problem at hand, but rather intensified and multiplied its harmful effects. We regretfully witnessed how hundreds of men and women involved in ministry were manipulatively forced to face the same dilemma. They had to make a mandatory choice between the financial security of their families and their own moral integrity. The results were accordingly. Read more
Purpose in the Midst of Chaos
by Kathryn Donev
The manner in which God works is unexplainable and incomprehensible to the human mind. His ways are not our ways. Yet, ultimately in the midst of what appears to be chaos or random acts, His ways are always immaculately planned and in perfect order such that design by man would be impossible. Read more
Revival BULGARIA
Group Work
by Kathryn Donev
Group work is an interesting phenomenon in and of itself. It even reflects scripture in that the Bible commands us to not forsake social gatherings. We are a being that will not function properly if left alone. Thus, simply being in a group setting provides for a reconstructive and supportive experience, which is needed for healthy development.
Some common themes of group work which appear to be most instrumental in producing change is of course being in relationship with others and then there is the concept of universality. Support groups provide to each member the feeling that he or she is not alone. Members in a group setting realize that their feelings which were once thought of as unique, are the same feelings that other members are experiencing. In knowing that one is not alone, he or she is able to take place in a reconstructive cognitive experience in which he or she is able to think more clearly on a particular issues. Being in fellowship with others, allows for us to become less self-centered and become more altruistic.
In being aware of the need for social support and in understanding that leading a group can be physically and emotionally consuming, a group leader must also realize the need to find support for him or her self. It is important to not take on the burdens of others if one is not able or ready to do so.
Notes on a 30-day fast
Day 1: Read Haggai 1-2. The fast has begun. I am waiting on the Lord. Fasting must be a great tool for God, if he calls us to do days and weeks of denial not only from food, but from the boundaries of economical and political systems, of human laws which demand food and of personal desires which starve and die when subjected under His command to fast.
Day 3: I am not hungry at all. I feel a bit lighter and can actually feel my body cleansing itself. My resting while sleeping is even better than before and my mind is much clearer and focused. Read Song of Solomon 5:8.
Day 4: Still not hungry at all. Now, I understand how Jesus fasted for 40 days and hungered only after that.
Day 5: Read Matthew 27:3 and realized that the ones who betray do come back repenting.
Day 6: Read Matthew 27:7 and noticed the word “strangers.” I am a little bit hungry.
Day 8: God spoke to me face to face.
Day 9: God confirmed His word from yesterday. It has been awhile since I have been able in such a way to feel the heavens open with every second spent in the presence of God. I am not hungry at all.
Day 11: It is quite true that the flesh dies during fasting. But the dying of the flesh goes much further than the weakness of the body. Along with the flesh, die the desires of the flesh, and all human desires, along with the desire to hurt others when we are hurt and even the desire to be ourselves, until only the desire to be like Him remains in us.
Day 15: Not hungry. Read Isaiah 58 about fasting:
1. Is. 58:2 These were people who wanted to find God, but did not want to be found by Him, for when a person is found by God all human plans must be left behind in order for the will of God to be done.
2. Is. 58:3 Require all your things from God, may mean that they fasted with the intention to receive something from God, while God sees fasting as a way to bring His plans to realization.
3. Is. 58:4 Not the many words from v. 3, but their fasting was heard before God.
4. Is. 58:5 Definition of humbleness in fasting, which is clearly not passive but it is an action. This action is clearly defined by God with 8 verbs directed outward producing results around the person (v. 6-7), and 4 verbs directed inward producing results within the person (v. 13).
5. Contrary to all human understating not the proper foods, but the absence of food brings health (v. 8) and strength (v. 11).
Day 17: Woke up extremely hungry. Read Psalm 25. God spoke to me through Isaiah 43:5; I now understand what it means that a man shall live not by bread alone, but with every word of the Lord.
Days 26: A series of radical changes and answers to prayer occurred in unexpected ways – unexpected because they were not natural ways that one may anticipate or understand naturally, but rather supernatural and miraculous. Walls which had been built for decades fell and situation which had been developed for generations and centuries came together in a divinely inspired plan which changed the past, the present and will change the future. These were accompanied by heavy anointing during prayer which cannot be described except as an open channel of communication with God.
Day 27: As the end of the fasting approaches, the body feels more and more hungry. Brief blackouts and lack of balance become more frequent. However, prayer time has advanced into an absolutely clear line of communication. While attempting to pray with a certain list of needs, the Spirit audibly and visibly shows places, people, situations and plans for the future which carry meaning so higher that the prepared list of prayer needs seems inadequate in the presence of God. His plan becomes real and its reality is so strong that every other thought, feeling and even physical and emotion sensations looses meaning as one realizes their triviality and temporality in comparison with the supremacy and allness of God.
Moral Development
By Kathryn N. Donev
Moral development is defined as the development regarding rules and conventions about what people should do in their interactions with other people. Such development involves the development of thoughts, feelings and actions concerning standards or what is right and wrong, which includes an interpersonal and intrapersonal dimension. The intrapersonal dimension accounts for ones actions when they are not engaged social and the opposite is true for explaining the interpersonal dimension.
The social learning theory suggests that we learn via social experiences. Meaning our behaviors and actions result from what we model from others. Therefore, the social learning theory might explain moral development in children as a result of modeling observed moral behaviors and actions. When a child is provided with models that behave morally, that child is prone to adopt the observed actions.
Social learning theorists believe that moral behavior is influenced by a particular situation and that ones ability to resist temptation is closely correlated with self-control. Therefore, a child must be taught to control impulses, learn to be patient and to delay being gratified. This is best done through role modeling and providing appropriate examples. It is also suggested that when a child is rewarded for acting out a modeled behavior the likelihood of that behavior re-occurring increases. The opposite is also true; when the behavior is punished or not rewarded then the behavior will likely decrease. Therefore, it is crucial to not only provide a child with the appropriate models, but a child must be encourage for acting out moral behaviors in order to understand that such behavior is a good thing. However, when there is no reward present is when this intrapersonal dimension comes into play. This is when one does moral acts for the sake of doing what is right. It is important to instruct a child at an early age and instill within them this concept of right and wrong in order for one to act morally when it is thought that no one is watching. When no one is watching is when the true sense of morals arises.
