Ivan Kolesnikoff and Bulgarians

Since this blog started with a small series on the Russian missionary Ivan Voronaeff, I will like to continue in this direction and re-introduce Ivan A. Kolesnikoff. I am saying re-introduce since I have mentioned him at least two times in my previous blog. Short introduction we have Kolesnikoff mentioned as working as a missionary among the Bulgarians in Toronto. Well let's expand. Kolesnikoff was born in Russia and educated by orthodox clergymen, latter moved to Odessa and was converted in with his wife in 1889 to the Baptist church. After active preaching and exposing the mistakes of the orthodox church he was persecuted and was forced to emigrate first to Rumenia and then Bulgaria. /as I mentioned in my first blog this is a very interesting occurrence where North Dobrudja becomes a safe heaven for religious leaders fleeing tsarist Russia/ In Bulgaria he probably meet Ivan Ryaboshapka/another prominent Russian Baptist leader escaping religious persecution/. In 1903 he moves his family to USA and settles in Scranton PA, area with well known Slavic immigrant presence. There he works among Russians, Ukrainians and Bulgarians(this is new to me since I was aware only of Kolesnikoff's involvement with Bulgarians in Toronto/. In 1911 he moves to Toronto and continues to preach among the Slavs.

This post is also to reflect that for missionary boards /Baptist, Presbyterian, etc./ Slavic people were often grouped together we will see people like Kolesnikoff, Bagranoff, Katsunoff etc. working among a mix of Slavic nationals.

Also previously mentioned latter on Ivan Kolesnikoff makes a small statement about his fellow worker Ivan Voronaeff /after his Pentecostal conversion/. Interesting is also the fact that Voronaeff will return to Odessa /sire of Kolesnikoff's conversion/ and start his Pentecostal work among Ukrainians.

further let me mentioned that these immigration centers will re-circulate through our story line. Odessa will be starting point for Frederick W. Flocken /methodist missionaries to Bulgarians/ Burgass will be associated with Pentecostals, Constantinople will be site of Protestant publishing.

Voronaeff images 3

I have posted this image in a previous Blog, it shows again Ivan Voronaeff as present at an Russian Baptist Conference prior to his Pentecostal experience. He is seated 2nd row, 2nd from left to right. /the 5th person is Fetler a prominent Russian Baptist leader with British theologocal education, who for a wile kept good relations with members of Assemblies of God/.

Ivan Voronaeff images2

So it seams that before his conversion to Pentecostalism Ivan Voronaeff is present on most Russian-Ukrainian Baptist conventions in USA. Here is another picture proving that,.

he is seated on the first row 7th from left to right.

Stoil Findjikov, Borimechkata/not/

Ivan Voronaeff /images/

Ivan Voronaeff have plaid a pivotal role in introducing Pentecostal movement to Bulgaria. The fact that Bulgarian Protestants were ignorant of this new teaching for more than 10 years after the Azusa Revival is almost absurd. Mostly because Bulgaria was no longer territorially isolated and after 1878 both merchant and emigrants moved between USA and newly independent kingdom. Most of this travelers were also second generation Bulgarians influenced by American missionaries active among them since 1858. It is also natural to expect that a gate for a new teaching introduced from the west will be one of the common travel entry points. Either through the Black Sea, or the Danube frontier. As usual the southern part of the country at this point actively serviced by the ABCFM will be slow to produce a fertile ground for the Pentecostal movement. In the North  and North East socially Bulgarians were used at this point to a constant influx of ideas and emigration. Even before the 1820's waves of emigrants have crossed the Danube for protection by Russians, as well as Russian religious visionaries have moved in North Dobrudja to escape persecution in Russia. This created environment on which American Methodist missionaries tried to capitalized. The territory between the Danube and Bessarabia served as a fermenter of religious difference. Here Baptists, Lutherans, Adventists, Molokans, Lipovans and Methodist scraped their existence. Post 1878 Bulgarian sea ports were slowly been purged of ethinc diversity: Turks, Greeks; Armenians: Gagauzi etc were pressured to emigrate. It is worth mentioning Deliorman territory with its Muslim population which may have served as an isolator for religious diversity to filter and make towns like Silistra and Dobridje significant protestant centers during this period. In this respect Russe will be the major entry point for religious ideas, and an important Methodist center.

Post Russian Revolution 1817 Constantinople turned into an important center for Russian emigrants.

Ivan Voronaeff was not the first to bring Pentecostal renewal to Bulgarians. Before his trip a number of Bulgarians have already converted to the new teaching, however Voronaeff and Zaplishnie were first to preach in Bulgaria in an organized fashion. They perceive themselves as missionaries, while all efforts preceding them were done in a different matter. It is unconceivable that Bulgarian Protestants were not aware of the new movement, either informed by religious periodical, American missionaries/from traditional denominations/  worming them or converts sharing their experience back home. It is also unconceivable that Bulgaria was so territorially isolated that for 10 years news of the Pentecostal movement did not reach this territory. It will be very useful if in a future research historians concentrate in this pre-Voronaeff period and try to disclose what is known of Pentecostalism and Bulgarians.