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
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.
40 False Beliefs of the Church of the 21st Century
1. That Christianity is a religion and social status, rather than a personal life of holiness and relationship with God.
2. That Christians need standards and rules other than the Bible in order to live a Christian life.
3. That the divinely inspired text of the Bible needs human additions and alterations.
4. That the practices described by the Bible are not for today, as if the Bible is wrong.
5. That Christianity is religion for the weak.
6. That governments and countries are responsible for the growth and prosperity of the church.
7. That we must accept the world in order that the world accepts us.
8. That Postmodernity is Biblical teaching.
9. That the evolution theory is compatible with the Biblical teaching of the Creation.
10. That God needs our strategies, offices, plans and training based on the principles of the contemporary marketing and management in order to lead His Church like His strength has vanished.
11. That the church is successful only because of our personal participation.
12. That the personal works of righteousness are more important than the works of faith which the Word requires from us.
13. That life without sin is not possible.
14. That man has no free will, but is a subject of predetermined choice.
15. That once saved, a person is always saved regardless of the lifetime between his/her salvation and death.
16. That the Trinity is a composite of three different persons, and is not trinitarian nor monotheistic.
17. That Jesus Christ becomes the Son of God only after the incarnation.
18. That the leadership of the Holy Spirit is not needed in the church any longer.
19. That there is baptism of the Holy Spirit without speaking in other tongues.
20. That the gifts of the Holy Spirit can be practiced without a life of holiness.
21. That there is Biblical preaching without confirmation from the Holy Spirit with gifts and miracles.
22. That only elected men can preach the Gospel, as if the preaching of the Gospel is not an obligation of every believer.
23. That the Revival in the church is for a particular period of time and not a personal responsibility for every believer to live a life of revival.
24. That only because the Church does not operate under the anointing given to it, the gifts of the Holy Spirit have ceased to exist.
25. That only because we do not have personal discipline to pray and fast until God answers our prayers, He cannot do miracles as He has done before.
26. That because some prosperity teachings have over exaggerated some doctrines God does not supply needs any longer.
27. That one can change the spiritual laws and reap without having sowed.
28. That it is more blessed to receive than to give.
29. That to show mercy is an act of weakness.
30. That the minorities in the church, which form its ethnic variety, are its worst part.
31. That you can be a part of the Church without being part of the Spiritual Warfare.
32. That you can be victorious without Christ, without his sacrifice on the cross and without the power of his blood.
33. That when you are personally upset with certain people you have the right to simply leave the church.
34. That not going to church as an act of protest is an acceptable form of Christian behavior.
35. That cell groups without leadership and accountability are the apostolic model for the church.
36. That there are two kinds of Christians – layman and clergy, and that the Church must be without structure and hierarchy.
37. That there is no Rapture of the Church.
38. That the Rapture and the Second Coming are the same event.
39. That the Rapture is not before the Tribulation.
40. That the unrighteous and the ones who evidently live a life of sin will participate in the rapture of the Church and will be resurrected with the righteous dead.
The 50/20 Principle Reexamined
At the final resolution of the Biblical story of Joseph, Genesis 50:20 states “you intended to harm me, but God intended it for good.” This statement of God’s faithfulness to complete a vision He had given, is called the 50/20 principle.
Recently, I came by an internet article on the 50/20 principle. In its development, the author brought a series of exclusive facts from the life of Joseph, showing the application of the 50/20 principle in an almost-vendetta-like context. The principle was then used in an ecclesial context where it was pointed out to the reader that it will work regardless of the circumstances and with very little concern of context and intent. Such conclusion was unacceptable regardless of if it was based on a personal experience or a limited understanding of the Spirit of the Bible.
These thoughts bid me to return again to the Genesis text and to reexamine the 50/20 principle in light of the present reading. Fortunately, the 50/20 principle is much more than a vendetta against people in the church that has done us wrong. It is a principle for reconciliation and unity within the family of God. Looking closely into the Biblical text one must notice that the 50/20 principle exists only in a particular context clearly described by the author of Genesis. This context consists of two other principle, which I will call the 50/19 and 50/21 principles. The following five conclusions then could be made by reading Genesis 50:19-21 and considering the context of the 50/20 principle:
1. Corporative Application: The 50/20 principle is not about one person alone. In other words, it was not God’s personal vendetta on Joseph’s behalf to bring Jacob’s sons before him in humility. God had a much higher plan. He intended to preserve the Hebrew nation in Egypt in the seasons of famine until the time of the Exodus. For this very reason Joseph had to suffer and what his brothers did was an undividable part from the plan God had for his life. Similarly, Christ suffered on our behalf and His suffering and crucifixion was the very plan of God for our redemption. Yes, suffering is bad, but it is redemptive and God uses it to bring us closer to him. Once we recognize this Biblical truth, we will never have to vindictively ask God to punish the ones who do wrong against us.
2. Context Application: The 50/20 principle cannot exist without the 50/19 and the 50/21 principles regardless of the interpretation which is applied to the text. The 50/20 principle was simple meant to exist that way – together with 50/19 and 50/21 and never separate from them.
3. Pre-text Application: The pre-text application is included in the 50/19 principle (Genesis 50:19). The 50/19 principle is an “against-control” principle. It requires that we let go and let God. The 50/20 principle can be applied only after the 50/19 principle has been put in action. In other words, we cannot attempt to control the situation and expect God to protect us. He will only do so, after we admit that it is not our battle and it is not in our power alone to bring His plan for our lives to reality.
4. Unity Application: The 50/20 principle is about forgiveness – not vengeance. God applies it in our lives only when we are ready to forgive and reconcile with others. Holding grudges and desiring or attempting personal vengeance only disables the 50/20 principle.
5. Post-text Application: The post-text application is included in the 50/21 principle (Genesis 50:21). It clearly shows that the 50/20 principle is about keeping forgiveness between the people thus bringing continuous (not momentous) unity in the community.
In conclusion, the 50/20 principle has nothing to do with the ego and everything to do with the ego-sacrifice. It is not that through this principle God brings revenge for our pain and suffering, but He uses them to bring His corporative plan for the whole ecclesial community into reality. Once having realized that, we will look at the wrong doing of others and at our personal suffering in a different way. And perhaps, we will look at the suffering of others cause by us in a different way as well …
