Professor Joseph Dimitrov’s early life growing up in Communist Bulgaria shaped his faith and his ministry. His presentation at the Europe-Asia Pentecostal Summit in May touched many hearts. City News sat down with him for a honest conversation.
Professor Joseph Dimitrov is a man shaped by fire. Having lived the first half of his life under a Communist regime, he knows what it means to follow Jesus in the face of real affliction.
Yet, rather than becoming hardened or embittered, years under persecution have forged in him a deep compassion, tenderness, and fire for the Spirit.
When he delivered his paper on “A Spirit-Driven Ecclesiological Tenacity: Tested and Proven Response to Hostility and Afflictions” at the Europe-Asia Pentecostal Summit, he did so with tears in his eyes and conviction in his voice—reminding the participants that real theology is a life yielded and reliant on the Holy Spirit.
Today, Dr Dimitrov serves as president of the Continental Theological Seminary in Belgium. He holds a PhD in intercultural studies from Fuller Theological Seminary and is a respected voice in Pentecostal theological education worldwide.
But what sets him apart is not just his academic expertise—it is the way he speaks with pastoral warmth and Spirit-filled wisdom, calling the church to live out a Spirit-led, holistic faith. Whether addressing leadership, suffering, or secularisation, Dr Dimitrov’s desire is evident: that believers would live with integrity, intimacy with God, and boldness in the Spirit, no matter the cost.
CITY NEWS: In your paper, you describe the Holy Spirit as the “inner testifier” who sustains believers under pressure. How do you see this role of the Spirit being rediscovered or overlooked in today’s global church?
JOSEPH DMITROV: One of the most important ways we experience the Holy Spirit as the “inner testifier” is by making space for Him to speak—both personally and in the Church. The Spirit often speaks through the Word of God, illuminating Scripture as we read. Today, however, we are surrounded by what I call “innocent distractions”—things that seem harmless but pull us away from our daily spiritual rhythm and intimacy with Jesus.
To counter this, we must intentionally set aside time for Scripture, sitting quietly and undistracted before God. When we do this, the Holy Spirit begins to work. You may come with anxiety, burdens, or confusion, but as you begin to read, you’re drawn into a different world. The Holy Spirit reveals truth, brings peace, and nourishes your soul.
Secondly, prayer is vital. I always encourage students and believers: don’t just “complete” 5 or 10 minutes of prayer—have real conversations with God. Express your emotions—even your anger. Be honest. When we do this, God surprises us. The Holy Spirit meets us gently, bringing comfort and clarity in ways we don’t expect.
Third, I emphasise the importance of praying in the Spirit—especially speaking in tongues during personal prayer. In Europe, this is often overlooked, but I believe it’s essential. As Paul said, those who pray in the Spirit speak mysteries to God and pray according to His will.
Let me share a personal example. Years ago, I was going through a very difficult time in ministry. While driving back from a trip—praying in tongues for hours on the road—I suddenly heard myself say in clear English between the unknown language: “In patience, is your strength.” It was the Holy Spirit telling me: “Don’t act—I will handle it.” And God did. That moment reminded me how praying in the Spirit liberates us and aligns us with God’s will.
You also brought up “split consciousness” and “split faithfulness” as challenges under Communism. Do you see similar patterns in believers today, perhaps in how we compartmentalise faith from public life? How can the church help believers pursue a more integrated, Spirit-led life in secular culture?
I firmly believe that our spiritual life must be holistic. One of the challenges you mentioned—compartmentalising our faith—is something we see too often today. But the truth is, our entire life should be permeated by the work of the Holy Spirit in us.
What I do in my professional life should not make me feel guilty or distant from God. Of course, we often face temptations or situations that may pressure us to compromise. But Jesus taught a holistic Christianity—a way of life that is lived when you are alone, when you are with others, and when you are working. It’s all connected.
This is why the Church needs to promote a faith that integrates every part of life. If we isolate our Christianity to private spaces, how will others know that we are different? We don’t always have to declare, “I’m a Christian,” but our character, our words, our behaviour—these should speak for themselves.
Let me share a personal story. In 1998, I worked in a secular company. No one knew I was a Christian. I was just one of the staff in the office—there were four secretaries and a few other coworkers. One morning, as I arrived at 8am, a colleague stopped me at the door and asked if we could talk outside. He said, “What kind of man are you?” I was surprised. He explained, “Every morning before you arrive, people are swearing, cracking dirty jokes, and using bad language. But the moment you enter the room, everything changes. We stop. It’s like something shifts.”
I didn’t say a word about Jesus, but something about the atmosphere changed when I walked in. I’m not claiming any credit, but that is what I believe holistic Christianity does—it brings a spiritual presence into ordinary places.
If I had compartmentalised my faith, behaving like everyone else during work, I would’ve lost the opportunity to impact lives. One day, if the opportunity to witness about Christ arises, I want people to say, “You’re different,” and not, “You’re just like us.”
That’s why I believe in living a Spirit-filled, integrated life—where every area reflects the presence of Christ. As Saint Francis of Assisi once said, “Preach the Gospel, and if necessary, use words.”
Many young Christians today seem disengaged or sceptical of institutional religion. How can the Spirit-empowered model of leadership and community you describe speak meaningfully to the next generation?
What institutional religion often lacks today is the vital essence of Jesus’ teaching and what I define as real, true Christianity, which is—relationships. When we replace relationships with structures—whether it’s a hierarchical or a flat institution—we miss the point. Christianity, at its core, is relational.
The young generation today is longing for genuine relationships, not superficial or performative ones. I’m privileged to work closely with young people at our theological seminary, mostly between the ages of 18 and 27. Over the years, the Lord has helped me gain experience and sensitivity to read their hearts. And I can say this with confidence: before they are ready to receive any message, they are looking to discover a relationship. They long to be loved, to be noticed, and even more than that—to be listened to.
This generation is surrounded by countless forms of communication, yet they suffer from a lack of real connection. They may have hundreds of virtual friends, but very few people who are truly present and willing to hear their hearts.
That is where we, as spiritual leaders, must step in. If you look at the Gospels, you’ll see that Jesus, before preaching or teaching, first related to people. He walked among them, listened to them, and then he gave them parables, healing and truth. His strength was in His presence with the people.
We need to recover this model. True Christian leadership must reflect the relational heart of Jesus. We must be present, we must listen, and we must discern the heartbeat of this generation in order to lead them well. They are looking for examples—people they can look up to and follow.
Some say the younger generation lacks motivation. I disagree. Give them something meaningful—give them a challenge, a purpose—and you’ll see them come alive. If we offer no vision or responsibility, they may stay passive. But if we inspire them with something they can believe in and take ownership of, they will respond with enthusiasm and action.
In a safe, secure environment, devoid of suffering and persecution, how can the Church live out reliance and dependence on the Holy Spirit?
I deeply appreciate this question, because I’ve lived half my life—30 years—under persecution and the other half in the freedom of the Western world. That experience gives me perspective. In free societies like Western Europe—and I believe Singapore as well—the challenge is that without external pressure, we can easily grow complacent and self-reliant. So how can we cultivate a genuine dependence on the Holy Spirit?
One of the things I’ve found helpful is to encourage believers to share their daily challenges, losses, and victories. When someone stands up in a congregation and says, “This is what I struggled with this week”, it might be exactly what someone else sitting there is going through—without even knowing they weren’t alone. Whether the testimony ends in a victory or not, it builds the body. A victory strengthens our faith; a struggle gives us a sober warning. As we share, we sharpen one another and become more aware of where we all stand spiritually.
This mutual vulnerability creates an environment where we bear one another’s burdens, just as Paul exhorts us to do. And that inevitably leads to asking, “What’s the answer?” We then point each other to God’s faithfulness—through past experiences, Scripture, or prayer. This kind of sharing increases our sensitivity to the Spirit and motivates us to seek His guidance more intentionally.
Let me share another story. Years ago, a student of mine confessed to struggling with temptation online. He wanted help. I asked him if he was willing to install accountability software to link his computer with mine. He agreed. Over time—first with frequent slip-ups, then fewer and fewer—he overcame. Today, he’s a pastor, used powerfully by God. But healing began the moment he was willing to bring his struggle into the light and seek help.
In environments without persecution, we must intentionally foster spiritual urgency. As leaders, our role is to create a safe atmosphere of trust—where confession is met with grace, and accountability is embraced in love. Without trust, the enemy finds a foothold. But in a trusted community that listens, prays, and journeys together, the Holy Spirit has room to work deeply in each of us.
In terms of suffering, not just in the sense of persecution, what is the Holy Spirit wanting to do in the midst of that? And how can we encourage believers who are suffering, be it from a sickness or difficult circumstances?
JD: Suffering comes in many forms, not just persecution. I’ve been there myself. I once found myself suddenly in a hospital bed, facing a serious situation, and I asked, “Lord, where are You? I had been preaching Your Word for 40 years—what is happening?” As Pentecostals, we believe in divine healing, and I always tell people this: “As long as there is breath, there is hope.”
To those suffering physically or emotionally, I say: never stop praying. You never know when or how God may intervene. Our task is not to control the outcome but to do what the Word teaches. It is our obligation to believe in God’s promises, to pray, to seek His anointing, and to trust His sovereignty. God will never share His sovereignty—it is entirely His. So we bring our faith, our obedience, our trust—and we leave the results to Him.
When walking with people who are suffering, like those battling cancer or emotional pain, I remind leaders and pastors that we must weep with those who weep. Don’t rush in with high-sounding messages. Listen. Sit with them. Let them tell their story. Help them find where God is in their situation. That’s when healing begins—when we link our hearts with theirs.
I’ll never forget when I was 17 and became paralysed. Doctors gave up. But my mother prayed all night and heard the voice of Jesus say, “Before he is yours, he is Mine.” That morning, I began to move again—first my hands, then my legs. I was fully healed. The doctors were stunned. But the real victory came the moment we surrendered everything into God’s hands. Faith must walk hand-in-hand with trust. We believe God can, but we trust Him even if He doesn’t.
Also, one thing I always ask people who are seeking healing is this: Do you have something against someone? Jesus told a beautiful parable about a man forgiven of a great debt who then refused to forgive someone else. A heart full of unforgiveness can block healing. I’ve seen people choose to forgive in painful moments—and that release of the heart opened the door for God’s miraculous intervention.
That’s what I call balanced Pentecostal theology: full of faith, surrendered in trust, and anchored in love.
You mentioned that a church in an environment of freedom has choices. In the context of the church exercising wisdom in choices, should the church be involved in social activism, or should it hold back in the name of harmony?
When the church faces the dilemma of whether to speak up or hold back—especially on sensitive issues like social activism—it needs spiritual wisdom.
Here’s how I see it: if a matter stays purely within the social realm, the church can engage with compassion, without judging anyone, and offer its voice in love. But once that issue becomes politicised, it changes everything. When it turns political, I would advise the church to be cautious. Spiritual wisdom says: don’t open a door that may do more harm than good. Focus on healing and kingdom work at the personal level.
Think of Jesus. He could have said many things about the injustices of the Roman Empire or the corruption within the Jewish system. But he didn’t launch a political movement or organise public revolts. Instead, he addressed individuals personally. Even before Pontius Pilate, he didn’t speak with a political agenda—he stayed focused on truth and salvation.
The Gospel is good news. Politics is not always good news. When the Gospel gets politicised, we lose its salvific power. We must hold fast to our message: God loves all, and calls everyone—regardless of their background—to repentance and grace. That is the church’s proclamation.
If we go public on such issues and enter the political arena, it won’t be long before we lose control of the narrative. Political forces will jump in and shape the message, and then the church’s influence begins to fade.
So yes, Christians can be involved in politics individually—that’s fine. But when it comes to the church as a body, we need to guard the light we carry. Jesus said, “You are the light of the world,” not just in church, but everywhere. You’re a light as long as you keep the salvation message shining.
