PRAYER for the NATIONS in London
Ministering at the Vineyard
110 Years ago, the Azusa Street Revival Began with a Fast
On April 6, 1906 William J. Seymour and the faithful few gathered with him at the Asberry house, decided to engage in a ten-day fast while waiting on the baptism in the Spirit. The first baptism with the Holy Spirit would occur just three days later. Seymour himself would be baptized on the sixth day of the fast and on the seventh, which was Good Friday, Seymour and his followers leased an abandoned church property at 312 Azusa Street and begin cleaning it up. Easter was on April 15, 1906 when they held their very first Pentecostal service at Azusa Street. The rest is history…
Presenting the Scrolls from the Second Varna Declaration
https://www.youtube.com/watch?v=-kHytj8yK8E
We,
The believers from different churches in Bulgaria
declare on this day of October 5th 2014 in the city of Varna,
- That we, according to The Holy Scriptures, will do our best to “fulfill the vows to the Lord” (Psalm 116:14), which were written and signed by 5,000 believers in the two scrolls produced on April 9th 1989 in the same city of Varna
- In which we presented our requests, prayers and intersession for those in authority, that we may live peaceful and quiet lives in all godliness and holiness (1 Timothy 2:2)
- Reminding now our authorities in these two second scrolls about the urgent New Testament warning, that “God did not spare angles, when they sinned and He did not spare the ancient world, when He brought the flood on its ungodly people, and that He did not spare Sodom and Gomorrah but burned them to ashes and made them an example of what is going to happen to the ungodly” (2 Peter 4-6).
These two second scrolls are again signed by Christians in Bulgaria both on October 5, 2014 and further on by Christians all over the country, to whom theses second scrolls are being brought and presented.
On behalf of the Bulgarian Christians
Read Also:
- Prophetic Revival in Bulgaria: The Search for Holiness Continues
- 25 Year Revival Cycles in Bulgaria’s Protestant History
Ministering at the Good Shepherd Church in Florida
The FORGOTTEN ROOTS OF THE AZUSA STREET REVIVAL
by HAROLD HUNTER, PH.D.
Writing during the glow of the Azusa Street revival, V.P. Simmons claimed to have 42 years of personal exposure to those who spoke in tongues. Published in 1907 by Bridegroom’s Messenger and circulated as a tract, Simmons chronicled the history of Spirit baptism from Irenaeus (2nd century) up to and including a group from New England whom he personally observed manifesting tongues-speech as they continually partook of a spiritual baptism.1 Identified as Gift People or Gift Adventists, they were widely known for their involvement with spectacular charisms.Early Pentecostal periodicals reported that tongues-speech was known among these groups since the latter part of the 19th century. Some groups were said to number in the thousands.
William H. Doughty, who, by 1855, had spoken in tongues while in Maine, was counted among that number. Elder Doughty moved to Providence, Rhode Island, in 1873 and assumed leadership among those exercising the gifts of the Spirit.3 Doughty’s mantle was passed on to Elder R.B. Swan who, reacting to the Azusa Street revival, wrote a letter explaining that the Gift People in Rhode Island had experienced speaking in tongues as early as 1874–75. (See “The Work of the Spirit in Rhode Island.”) B.F. Lawrence followed Swan’s letter describing an independent account of a woman who spoke in tongues in New York, perhaps prior to 1874, a result of her contact with the Gift People.4 (See “A Wonderful Healing Among The Gift People.”)
Stanley H. Frodsham quotes Pastor Swan’s claim to having spoken in tongues in 1875. Swan speaks of great crowds drawn from five states and specifically mentions his wife — along with Amanda Doughty and an invalid hunchback who was instantly healed — among those who spoke in tongues during this time.
Simmons said that Swan’s group adopted the name “The Latter Rain” after the advent of the Pentecostal movement. Their activities extended throughout New England states, especially Rhode Island, New Hampshire, Massachusetts, Vermont, and Connecticut, with the 1910 Latter Rain Convention held October 14–16 in Quakertown, Connecticut. Frank Bartleman frequently referred to joint speaking engagements with Swan, specifically recounting a 1907 tour that included a convention in Providence, Rhode Island, where he spoke 18 times.
Previously overlooked in related investigations is whether the Doughty family counted among the Gift People overlap with the Doughty who traveled with Frank Sandford. Lawrence attests that Swan’s circle included William H. Doughty’s daughter-in-law, Amanda Doughty, and her unnamed husband, an elder in the Providence congregation.8 Simmons says that William H. Doughty had two sons, the oldest, Frank, who was ordained. Could the unnamed brother of Frank be Edward Doughty, who at the end of the 19th century was part of Sandford’s entourage? So it seems.
Most of the groups named here have similar stories. For example, among the Fire-Baptized Holiness ranks was Daniel Awrey who had spoken in tongues in 1890 in Ohio. His residence was in Beniah, Tennessee, where an outbreak of speaking in tongues was reported in 1899. F.M. Britton wrote about people speaking in tongues in his Fire-Baptized revivals that predated the Azusa Street revival. Also, a revival in Cherokee County, North Carolina, in 1896, that gave the Church of God (Cleveland, Tennessee) many of its early leaders reported an outburst of speaking in tongues among several of the adherents. Given the above accounts, there is some debate as to whether Parham first heard speaking in tongues while at Sandford’s Shiloh in Maine or while he was among Fire-Baptized enthusiasts.
THE FOLLOWING ARE THE CATHOLIC LEADERSHIP OR GROUPS RECORDED TO HAVE SPOKEN IN TONGUES:
• ST. HILDEGARD (1098-1179)
• ANTHONY OF PADUA (1195-1231)
• FRANCISCANS (1200S)
• ANGE CLARENUS (1300)
• VINCENT FERRER (1350-1419)
• STEPHEN, MISSIONARY TO GEORGIA (1400S)
• ST. COLETTE (1447)
• LOUIS BERTRAND (1526-1581)
• THE JANSENISTS (1600)
• JEANNE OF THE CROSS (1450S)
• FRANCIS XAVIER (1506-1552)
SHERRILL’S BOOK ALSO LISTS SOME INDIVIDUALS FROM THE 19TH CENTURY WHO REPORT TONGUES-SPEAKING OCCURRING:
- 1855 V.P. SIMMONS
- ROBERT BOYD (DURING MOODY’S MEETINGS)
- 1875 R.B. SWAN
- 1979 W. JETHRO WALTHALL
- MARIA GERBER
MORE BOOKS to STUDY:
- “THEY SPEAK WITH OTHER TONGUES” BY JOHN L. SHERRILL
- “GLOSSOLALIA: TONGUE SPEAKING IN BIBLICAL, HISTORICAL, AND “PSYCHOLOGICAL PERSPECTIVE” BY FRANK E. STAGG
- “SPEAKING IN TONGUES: A GUIDE” BY MILLS
- “SPEAKING WITH TONGUES: HISTORICALLY AND PSYCHOLOGICALLY CONSIDERED” BY GEORGE CUTTEN.
The Story of the Bulgarian Bible (video)
Ministering at the Bulgarian Church in London
Baptism in the Fire of Persecutions as the Final Stand for Holiness
Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals (Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College)
The eschatology of the first Pentecostals in Bulgaria was definitely Premillennial, built around the suffering of the church and the coming final deliverance. “Christ shall return in person,” not just in spirit or presence, read the Pentecostal Union’s first Declaration of Faith. But first they were to be tested in a baptism of fire…
After the 1923 unrest in Bulgaria, Pentecostal missionary Dionesy Zaplishny was abducted, severely beaten and held in a well for a week. His health was never the same and he passed away at an early age in 1935. But this was only the beginning of the persecution upcoming with the Communist Regime.
Bulgaria’s Pentecostal movement entered the oppression period split and divided. The westernized denominational structure, which Nikoloff proposed in 1928, never fit the existing Pentecostal churches and was unable to unite them as a whole. When the communists took over in 1944 they used the existing church defragmentation to infiltrate and manipulate the congregations. Thus, the eschatological suffering of the church experienced its prime under Communist dictatorship.
In 1948-49 two consecutive trials targeted evangelical pastors effectively sentenced fifteen of them and virtually beheading the evangelical movement in Bulgaria from its leadership. When a new generation of leaders became involved some 30 years later, another similar trial imprisoned six of them in 1979. The evangelical churches were left without any leaders, except the ones placed under the control of the communist state. The congregations that refused to accept them were outlawed and marginalized with no contact with the outside world. But through all these trials and tribulations, the believers learned how to survive the persecution and overcame…
The Practice of Corporate Holiness within the Communion Service of Bulgarian Pentecostals
by Dony K. Donev, D.Min.
Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals (Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College)
Pentecostal identity was corporately practiced and celebrated within the fellowship of believers through the partaking of Holy Communion. We have otherwise extensively described the Communion service among Bulgaria’s conservatives in Theology of the Persecuted Church (Part 1: Lord’s Supper https://cupandcross.com/theology-of-the-persecuted-church/). Therefore, here we offer just a brief overview of its main characteristics.
- It was done in a time and place directed by the Holy Spirit
- If some did not have water baptism they were taken to a close by river to be baptized while the rest of the church prayed
- Upon returning, if some did not have yet the baptism with the Holy Spirit, the church would pray until all were baptized
- It began with each participant audibly asking all members for forgiveness
- they would also audible respond with the words: WE FORGIVE YOU and may GOD also forgive you
- The communion bread was prepared on the spot baked by women whose names were also reveled in prayer
- All drank from one cup, which strangely for their strict practice of abstinence from alcohol, was filled with alcoholic wine
- Communion was served only to those who had the fullness of the Spirit, and had just requested and were given forgiveness
- The presbyter would quote Jude 20 to each partaking believer thus directing them to audibly speak in tongues before they could participate in communion
- Interpretation often followed to confirm the spiritual stand of the believer
- If there were any leftovers, the Communion elements were served again until all was used
- Communion was incomplete without foot washing as a seal that the whole sacrament was fulfilled.
