Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration

Pentecostal Triangle of Primitive Faith

This is one of Donev’s most recognized frameworks. It emphasizes three core elements of Pentecostal spirituality:

• Prayer: Seen as the starting point of spiritual communication and personal experience with God.
• Power: The manifestation of divine presence through spiritual gifts and supernatural experiences.
• Praxis: The lived expression of faith within the community, reflecting both personal and collective identity.

This triangle encapsulates the holistic nature of Pentecostalism, where theology is deeply rooted in experience rather than abstract doctrine.

Restorationist Theology

Donev builds on the idea of primitivism—a return to the faith and practices of the early church. He critiques Wesleyan frameworks like the quadrilateral (Scripture, tradition, reason, experience) as insufficient for Pentecostal identity, arguing that Pentecostalism goes beyond Wesley to reclaim the apostolic era.

Historical-Theological Contributions

In his book The Unforgotten, Donev explores the theological roots of Pentecostalism in Bulgaria, tracing its development through key figures like Ivan Voronaev and the influence of Azusa Street missionaries. His research highlights:

• Trinitarian theology among early Bulgarian Pentecostals, shaped by Eastern Orthodox pneumatology and Western Pentecostal doctrine.
• Free will theology, emphasizing Armenian views over Calvinist predestination, due to Bulgaria’s Orthodox heritage and missionary influences.

Other Notable Works

• The Life and Ministry of Rev. Ivan Voronaev: A historical-theological study of one of the pioneers of Slavic Pentecostalism.
• Doctrine of the Trinity among Early Bulgarian Pentecostals: Explores how the Trinity was experienced and understood in early Eastern European Pentecostal context

The Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration

Introduction

Pentecostal theology has long emphasized the experiential dimension of faith—where divine encounter, spiritual gifts, and communal expression converge. Among the contemporary voices shaping this discourse, Dony K. Donev offers a compelling framework known as the Pentecostal Triangle of Primitive Faith, which seeks to restore the apostolic essence of early Christianity. This essay explores the theological contours of Donev’s model and compares it with other influential Pentecostal and charismatic paradigms.

The Triangle: Prayer, Power, Praxis

At the heart of Donev’s framework lies a triadic structure:

• Prayer: The foundation of spiritual intimacy and divine communication. Donev views prayer not merely as a discipline but as the gateway to supernatural encounter.
• Power: Manifested through the gifts of the Spirit—healing, prophecy, tongues, and miracles. This element reflects the Pentecostal emphasis on dunamis, the Greek term for divine power.
• Praxis: The lived expression of faith within the community. Praxis includes evangelism, social justice, and communal worship, embodying the Spirit’s transformative work in daily life.

This triangle is not hierarchical but interdependent. Prayer leads to power, power fuels praxis, and praxis deepens prayer. Donev’s model thus reflects a restorationist impulse, aiming to recover the vibrancy of the early church as seen in Acts.

Comparison with Wesleyan Quadrilateral

The Wesleyan Quadrilateral—Scripture, tradition, reason, and experience—has historically shaped Methodist and Holiness theology. Pentecostals have often adopted this model, emphasizing experience as a key source of theological reflection.

However, Donev critiques this framework as insufficient for Pentecostal identity. He argues that Pentecostalism is not merely an extension of Wesleyanism but a distinct restoration movement. While Wesley’s model is epistemological, Donev’s triangle is ontological and missional, rooted in being and doing rather than knowing.

Comparison with Classical Pentecostal Theology

Classical Pentecostalism, as shaped by early 20th-century leaders like Charles Parham and William Seymour, emphasized:

• Initial evidence doctrine: Speaking in tongues as proof of Spirit baptism.
• Dispensational eschatology: A belief in imminent rapture and end-times urgency.
• Holiness ethics: A call to moral purity and separation from the world.

Donev’s framework diverges by focusing less on doctrinal distinctives and more on spiritual vitality and historical continuity. His emphasis on praxis aligns with newer Pentecostal movements that prioritize social engagement and global mission.

Comparison with Charismatic Theology

Charismatic theology, especially within mainline and evangelical churches, often emphasizes:

• Renewal within existing traditions
• Broad acceptance of spiritual gifts
• Less emphasis on tongues as initial evidence

Donev’s triangle shares the Charismatic focus on spiritual gifts but retains a Pentecostal distinctiveness through its restorationist lens. He seeks not just renewal but recovery of primitive faith, making his model more radical in its ecclesiological implications.

Eastern European Context and Trinitarian Theology

Donev’s work is also shaped by his Bulgarian heritage. He highlights how early Bulgarian Pentecostals embraced a Trinitarian theology informed by Eastern Orthodox pneumatology. This contrasts with Western Pentecostalism’s often fragmented view of the Spirit.

His emphasis on free will theology—influenced by Arminianism and Orthodox thought—also sets his framework apart from Calvinist-leaning Charismatic circles.

Conclusion

Dony K. Donev’s Pentecostal Triangle of Primitive Faith offers a rich, experiential, and historically grounded model for understanding Pentecostal spirituality. By centering prayer, power, and praxis, Donev reclaims the apostolic fervor of the early church while challenging existing theological paradigms. His framework stands as a bridge between classical Pentecostalism, Charismatic renewal, and Eastern Christian traditions—inviting believers into a deeper, more dynamic walk with the Spirit.

Comparative Insights from Leading Pentecostal Scholars

Gordon Fee: Scripture-Centered Pneumatology

Fee’s scholarship emphasizes the Spirit’s role in New Testament theology, particularly in Pauline writings. While he critiques traditional Pentecostal doctrines like initial evidence, he affirms the Spirit’s transformative presence. Compared to Donev, Fee’s approach is exegetical and text-driven, whereas Donev’s triangle is experiential and restorationist, prioritizing lived encounter over doctrinal precision.

Stanley M. Horton: Doctrinal Clarity and Holiness

Horton’s work, especially in Bible Doctrines, provides a systematic articulation of Pentecostal beliefs, including Spirit baptism and sanctification. His theology is deeply rooted in Assemblies of God tradition. Donev diverges by de-emphasizing denominational boundaries, focusing instead on the primitive church’s egalitarian and Spirit-led ethos.

Craig Keener: Charismatic Experience and Historical Context

Keener bridges academic rigor with charismatic openness, especially in his work on miracles and Acts. His emphasis on historical plausibility and global charismatic phenomena aligns with Donev’s praxis-driven model. However, Keener’s scholarship is more apologetic and evidential, while Donev’s triangle is formational and communal.

Frank Macchia: Spirit Baptism and Trinitarian Theology

Macchia’s theology centers on Spirit baptism as a metaphor for inclusion and transformation, often framed within Trinitarian and sacramental lenses. Donev shares Macchia’s Trinitarian depth, especially in Eastern European contexts, but leans more toward neo-primitivism and ecclesial simplicity.

Vinson Synan: Historical Continuity and Global Pentecostalism

Synan’s historical work traces Pentecostalism’s roots and global expansion. Donev builds on this by reclaiming Eastern European Pentecostal narratives, such as those of Ivan Voronaev. Both emphasize restoration, but Donev’s triangle is more prescriptive, offering a model for future church practice.

Robert Menzies: Missional and Contextual Theology

Menzies focuses on Pentecostal mission and theology in Asian contexts, often challenging Western assumptions. His emphasis on Spirit empowerment for mission resonates with Donev’s praxis element. Yet, Donev’s model is more liturgical and communal, drawing from Orthodox and Puritan influences.

Cecil M. “Mel” Robeck: Ecumenism and Pentecostal Identity

Robeck’s work on Pentecostal ecumenism and global dialogue complements Donev’s inclusive vision. Both advocate for Pentecostal distinctiveness without isolation, though Donev’s triangle is more grassroots and revivalist, aimed at local church transformation.

Implications for Church Practice

Donev’s triangle offers a practical blueprint for churches seeking renewal:

• Prayer ministries that foster intimacy and prophetic intercession.
• Power encounters through healing services and spiritual gift activation.
• Praxis initiatives like community outreach, justice advocacy, and discipleship.

Compared to other scholars, Donev’s model is less academic and more actionable, designed to reignite the apostolic fire in everyday church life.

9/11 REVERSAL: Prophetic Restoration of a Nation and the Glory of God

In 1994, as a prophetic warning to the nation some seven years before the 9/11 attacks, Dr. David Franklin wrote “A Call to Righteousness: Impending Judgment.” Drawing conclusions from Ezekiel’s chapter 12 desolation, destruction, dispersion, despair and prophetic hope in chapter 14, he warns that:

(1)   When a nation persists in violence, the Sovereign Lord confronts and holds responsible
(2)   When a nation forgets God, He allows for times of repentance
(3)   If repentance is ignored, God will expose and execute judgment on an unfaithful nation.

The book continues with a call for international righteousness (p. 10) and a critique of the debt-free myth proclaiming a time of economic shift (p. 11-12). Remember, this warning was written two decades before anyone in America had mentioned foreclosure, crises or global economic crises. But my favorite chapter still is the interpretation of Ezekiel’s vision of the departure of the Glory of God (p. 20-21).

I read this book back in 1999 and frankly had forgotten about it until 2011 when, at a young ministers training camp in the mountains of Bulgaria, we experienced what we consider the most genuine appearance of the Glory of God in our whole ministry. We wrote about it then and presented our observation at the 2012 Missions Conference at the Good Shepherd Church of God inPahokee,FL. The four points of our observation carry a tremendous prophetic resemblance to what Dr. David Franklin had proclaimed in his book 18 years ago:

(1) Every time God renews His covenant with His people, He shows His presence.

(2) We know that God is present in the covenant, because He shows His glory. It happened to Moses and his generation. And it also happened to Solomon several hundred years later.

(3) When a generation looses the vision of the Glory of God, God begins renewing His covenant again with a new generation.

(4) God is not satisfied with a people who know the signs and the blessings of the covenant. He rests not until He is revealed as the God of the covenant.

 

9/11 REVERSAL: Prophetic Restoration of a Nation and the Glory of God

In 1994, as a prophetic warning to the nation some seven years before the 9/11 attacks, Dr. David Franklin wrote “A Call to Righteousness: Impending Judgment.” Drawing conclusions from Ezekiel’s chapter 12 desolation, destruction, dispersion, despair and prophetic hope in chapter 14, he warns that:

(1)   When a nation persists in violence, the Sovereign Lord confronts and holds responsible
(2)   When a nation forgets God, He allows for times of repentance
(3)   If repentance is ignored, God will expose and execute judgment on an unfaithful nation.

The book continues with a call for international righteousness (p. 10) and a critique of the debt-free myth proclaiming a time of economic shift (p. 11-12). Remember, this warning was written two decades before anyone in America had mentioned foreclosure, crises or global economic crises. But my favorite chapter still is the interpretation of Ezekiel’s vision of the departure of the Glory of God (p. 20-21).

I read this book back in 1999 and frankly had forgotten about it until 2011 when, at a young ministers training camp in the mountains of Bulgaria, we experienced what we consider the most genuine appearance of the Glory of God in our whole ministry. We wrote about it then and presented our observation at the 2012 Missions Conference at the Good Shepherd Church of God inPahokee,FL. The four points of our observation carry a tremendous prophetic resemblance to what Dr. David Franklin had proclaimed in his book 18 years ago:

(1) Every time God renews His covenant with His people, He shows His presence.

(2) We know that God is present in the covenant, because He shows His glory. It happened to Moses and his generation. And it also happened to Solomon several hundred years later.

(3) When a generation looses the vision of the Glory of God, God begins renewing His covenant again with a new generation.

(4) God is not satisfied with a people who know the signs and the blessings of the covenant. He rests not until He is revealed as the God of the covenant.

 

The Restoration of Chaplaincy in Bulgaria (History of Events)

We are proud to announce that the Master’s of Chaplaincy Ministry Program, we designed and launched in Bulgaria in 2006, has been selected to be part of the Social Service Program of New Bulgarian University. After being for years a valuable part of the regular curriculum of the Bulgarian Evangelical Theological Institute and the St. Trivelius Institute in the capital Sofia, the chaplaincy program has received the highest level of recognition as successful graduates will be finally able to receive government recognized degrees and apply their knowledge and training in chaplaincy on a professional level. The chaplaincy program can also serve within the Integration Proposal of local NATO programs and be instrumental in dealing with the enormous wave of Middle East migrants crossing through Bulgaria today.

05/12 Anticipated Date for Graduation of the First Cohort of Master’s Program of Chaplaincy Ministry in Bulgaria

2011
09/11 – Master’s of Chaplaincy Ministry Program Module 3: Counseling Completed
07/11 – Master’s of Chaplaincy Ministry Program Module 2: Theology Completed
03/11 – Master’s of Chaplaincy Ministry Program approved by the Educational Committee of the Bulgarian Evangelical Theological Institute
01/11 – Master’s of Chaplaincy Ministry Program Continues

2010
10/10 – Master’s of Chaplaincy Ministry Program Module 1: Chaplaincy Completed
09/10 Master’s of Chaplaincy Ministry Program begins in Sofia, Bulgaria
06/10 Chaplaincy Conference and Master’s of Chaplaincy for Bulgaria
01/10 Proposal masters program finalized and submitted for approval to the Educational Committee of the Bulgarian Evangelical Theological Institute

2009
10/09 Bulgarian Chaplaincy Association holds an introductory chaplaincy course in Yambol, Bulgaria

2008
12/08 Family Seminar for Military Men and Women held in Yambol
11/08 Bulgarian Chaplaincy Association Annual Meeting
09/08 – Bulgarian Chaplaincy Associations noted in Church of God publications
06/08 – The Case of a NATO Chaplaincy Model within the Bulgarian Army released
06/08 – Celebrating 10 Years of Military Ministry in Bulgaria

2007
10/07 – Bulgarian Chaplaincy Associations Recognized by U.S. Department of State
07/07 – National Chaplaincy Conference in Yambol, Bulgaria
03/07 – Bulgarian Chaplaincy Association was officially registered
02/07 – Bulgarian Chaplaincy Association gains legal status
01/07 – Bulgarian Chaplaincy Assassination noted by international religious freedom watch dog Forum 18

2006
12/06 – Registration Rejected Bulgarian Chaplaincy Association by Bulgarian court
11/06 – A master program in chaplaincy ministry has been proposed for the Bulgarian Evangelical Theological Institute in Sofia
10/06 – Bulgarian Chaplaincy Association Founder’s Meeting in Sofia, Bulgaria
10/06 – A contextualized course for chaplaincy ministry is offered at the Bulgarian Evangelical Theological Institute in Sofia
08/06 – Bulgarian Chaplaincy Association’s Resolution No. 1 sets course toward chaplaincy in churches, education and government institutions
07/06 – National Chaplaincy Meeting in Yambol, Bulgaria
06/06 – Meeting with NATO Chaplains
05/06 – Cup & Cross Ministries submitted a research paper to NATO’s Manfred Wörner Foundation dealing with the case of underground chaplaincy within the Bulgarian Armed Forces
03/06 – A contextualized course for chaplaincy ministry was offered in Veliko Turnovo
02/06 – www.kapelanstvo.com was released to serve as the official website of the chaplaincy movement in Bulgaria

2005
10/05 – A national training seminar held in Veliko Turnovo
10/05 – The Bulgarian Chaplaincy Association was presented before the Bulgarian Evangelical Alliance
09/05 – Regional meeting in Nova Zagora which addressed the current issues
08/05 – A regional chaplaincy meeting in Sliven
07/05 – Publication of camouflage New Testaments and Bibles, some of which we distributed to Bulgarian army personal including the divisions currently serving in Iraq.

Also important [click to read]:

• U.S. Department of State recognizes our chaplaincy efforts in Bulgaria
• Bulgarian Chaplaincy Association: Integration Proposal with Local NATO Programs
• Bulgarian Chaplaincy Association: Vision and Resolution
• Chronology of our role and involvement in developing Church of God chaplaincy in Bulgaria since 2001
• Master’s of Chaplaincy Ministry Program in Bulgaria Reflections
• The Past Decade of Chaplaincy in Bulgaria (2006-2016)
• Related Publications and Presentations by Cup & Cross Ministries International

Prophetic Restoration of a Nation and the Glory of God

In 1994, as a prophetic warning to the nation some seven years before the 9/11 attacks, Dr. David Franklin wrote “A Call to Righteousness: Impending Judgment.” Drawing conclusions from Ezekiel’s chapter 12 desolation, destruction, dispersion, despair and prophetic hope in chapter 14, he warns that:

(1)   When a nation persists in violence, the Sovereign Lord confronts and holds responsible
(2)   When a nation forgets God, He allows for times of repentance
(3)   If repentance is ignored, God will expose and execute judgment on an unfaithful nation.

The book continues with a call for international righteousness (p. 10) and a critique of the debt-free myth proclaiming a time of economic shift (p. 11-12). Remember, this warning was written two decades before anyone in America had mentioned foreclosure, crises or global economic crises. But my favorite chapter still is the interpretation of Ezekiel’s vision of the departure of the Glory of God (p. 20-21).

I read this book back in 1999 and frankly had forgotten about it until 2011 when, at a young ministers training camp in the mountains of Bulgaria, we experienced what we consider the most genuine appearance of the Glory of God in our whole ministry. We wrote about it then and presented our observation at the 2012 Missions Conference at the Good Shepherd Church of God inPahokee,FL. The four points of our observation carry a tremendous prophetic resemblance to what Dr. David Franklin had proclaimed in his book 18 years ago:

(1) Every time God renews His covenant with His people, He shows His presence.

(2) We know that God is present in the covenant, because He shows His glory. It happened to Moses and his generation. And it also happened to Solomon several hundred years later.

(3) When a generation looses the vision of the Glory of God, God begins renewing His covenant again with a new generation.

(4) God is not satisfied with a people who know the signs and the blessings of the covenant. He rests not until He is revealed as the God of the covenant.