Bulgaria still set to adopt the Euro despite massive protests
Bulgaria is still set to adopt the Euro on January 1, 2026, despite massive anti-government and anti-corruption protests that recently led to the Prime Minister’s resignation, though the political turmoil has created uncertainty and concerns about fair elections and potential delays, with some fearing inflation and Russian disinformation influencing the opposition. The country faces a government vacuum and upcoming early elections, but the Eurozone entry, a major EU step, remains legally on track, though public opinion is divided.
KEY POINTS:
- Euro Adoption: Bulgaria is scheduled to become the 21st Eurozone member on January 1, 2026, replacing its currency, the lev.
- Protests & Politics: Recent widespread protests, initially against a controversial budget plan, evolved into demands for resignation and fair elections, leading to the center-right government’s collapse.
- Reasons for Protests: Concerns include corruption, influence of oligarchs (like Delyan Peevski), and alleged election manipulation, with accusations of Russian social media campaigns fueling anti-Euro sentiment.
- Public Opinion: About half of Bulgarians oppose the Euro, fearing price hikes, though the European Central Bank suggests inflation impact will be modest.
- Current Situation: The country lacks a government and budget for 2026, with a caretaker government expected to be appointed, but Euro entry is considered legally irreversible
Bulgaria holds consultations for new government
The president, Rumen Radev, is holding consultations with parties, but if they refuse or fail to form the government, he will appoint an interim government and call a snap election.
Bulgaria, a NATO member state, has held seven national elections in the past four years as consecutive governments failed to keep control of a fractured parliament.
Kalina Yurukova, 21-year-old student, said: “If you steal constantly, you must think you are above everyone else. And for people who are arrogant and have not a shred of shame, I cannot have respect or associate myself with them.”
Earlier this month, the government withdrew its 2026 budget plan, the first drafted in euros, due to the mass protests. Opposition parties and other organisations said they were protesting against plans to hike social security contributions and taxes on dividends to finance higher state spending.
Bulgarian government resigns amid protests
SOFIA, Dec 11 (Reuters) – Bulgaria’s government resigned on Thursday after less than a year in power, following weeks of street protests over its economic policies and its perceived failure to tackle corruption.
Prime Minister Rosen Zhelyazkov announced the decision in a televised address just minutes before parliament was due to vote on a no-confidence motion. The resignation comes less than three weeks before Bulgaria is due to join the euro zone on January 1.
“Our coalition met, we discussed the current situation, the challenges we face and the decisions we must responsibly make,” Zhelyazkov said, confirming that the government would step down.
Thousands of Bulgarians rallied on Wednesday evening in Sofia and dozens of other towns and cities, the latest in a wave of demonstrations highlighting public anger over endemic graft and successive governments’ inability to root it out.
“We realise that the protest was against arrogance and conceit, this is not a social protest, but a protest for values,” Zhelyazkov said. “It was not a meeting of political opponents over policies but over attitudes, and therefore it unites different components of Bulgarian society.”
Dr. Dony K. Donev: Introduction to John 5
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Focus on a small part of Chapter 5; full chapter will be addressed in another talk.
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Expository Bible study principle: do not omit what the author intends; understand the context.
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John’s Gospel narrative in brief:
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Chapter 1 – Creation and beginning.
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Chapter 2 – Christ’s first miracle (water to wine).
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Chapter 3 – Nicodemus and questions of faith.
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Chapter 4 – Woman at the well.
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Chapter 5 – Paralytic man (focus of this study).
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Application: We see ourselves in these stories:
- At the well with the woman.
- With the paralytic, facing sickness or oppression.
- In creation, asking questions about beginnings.
- John’s Gospel speaks to our lives and experiences.
Verse 1: Context & Significance
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“The Feast of the Jews” = Passover (second recorded Passover Jesus attended).
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Chronology: Jesus ministered ~3–3.5 years, not four.
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Johannian phrase: “After these things…” (Greek: meta tauta). Contextually links back to previous events (Samaritan woman, previous miracles).
Verse 2: Present Continuous Action
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“Now was” vs. “there was” → emphasizes ongoing reality.
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Location: Sheep Gate, Pool of Bethesda (“House of Mercy”), five porches.
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Historical significance: gate restored by Nehemiah; miracles happen through preparation and prior work.
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Water symbolism: continuous in John’s Gospel.
Verse 3: The Multitude at Bethesda
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People lying on porches: sick, blind, lame, paralyzed, waiting for the stirring of the water.
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Place functioned like a hospital or hospice, offering mercy but not healing.
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Importance: highlights the need for action, faith, and not just passive waiting.
Verse 4: Angel’s Stirring of Water
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Angel stirred water; first to enter after stirring was healed.
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Greek: “troubling” of water → divine or angelic activity.
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Step of faith required to enter: miracle is available, but effort is needed.
Verse 5–7: The Paralytic Man
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Man had been ill for 38 years.
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His theology: “A man have I none…” → depended on others, not God directly.
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Lesson: don’t wait on another; God can act directly.
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Human tendency: self-pity, victim mentality.
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Jesus asks: “Do you want to be well?” – Highlights awareness, desire for change, and personal responsibility.
Verse 8: Jesus Commands Healing
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“Rise, take up thy bed and walk.”
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Immediate healing, resurrection-like command (Greek: anistemi).
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Significance: ignores self-pity, performs the miracle directly.
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Steps in healing: man immediately rises, strength restored, carries his bed/stretcher.
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Application: miracles require obedience and action; prior failures don’t prevent success.
Verse 10–12: Testing by Religious Leaders
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Sabbath controversy: “It is not lawful to carry thy bed.”
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Misplaced focus: rules over divine action.
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Observation: miracle transcends human rules; legalistic thinking may blind people to God’s power.
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The healed man didn’t initially know who Jesus was → possible to receive miracle without knowing fully, but sustaining it requires knowing God.
Verse 14: Warning Against Sin
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Jesus instructs: “Sin no more, lest a worse thing come unto thee.”
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Connection: healing is not just physical but spiritual; continued obedience sustains the miracle.
Key Observations & Theological Lessons
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The man who had no human helper was found by the Son of Man who created all men.
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Healing is a believer’s right; Jesus administers it within the covenant of creation, restoring balance to the universe.
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Miracles point to Christ as the central figure (water symbolism, “man of the hour”).
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Faith, obedience, and direct encounter with God are crucial.
Practical Applications
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Everyone can receive a miracle.
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God makes healing and restoration possible.
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Personal faith and obedience maintain the miracle in daily life.
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Step of faith is often required; God provides directly.
365 Daily Thought Stirring Stories from the Field
In 1999, Dony and Kathryn established Cup & Cross Ministries International with a vision for restoration of New Testament theology and praxis. Today they have over 50 years of combined commitment to Kingdom work. This book invites you to spend a few moments each day on the field sharing their experiences of serving as pastors, evangelists, chaplains, consultants, church trainers, researchers, missionaries and educators of His Harvest around the globe.
Pile of Dusty Bones
It is not good for man to be alone. God recognized that the animals he had already created could not be a companion for Adam so He made woman, a unique design to complete man. Genesis 2:23 Adam realizes this truth as “bone of my bone and flesh of my flesh.” They become one flesh. They together are completeness and togetherness. Adam is man plus Eve only. Not Adman and man. Woman means taken out of man and gives glory to man. Together male and female have child bearing capabilities to multiply the earth. Gen 1:22 reveals God’s plan for preproduction which can only happen between a male and a female. Any other way of reproducing is not part of God’s plan. Man and man cannot make man.
Mark 10:6 shows that the purpose of male and female is the creation of the family for preservation. Yet when family is no longer an integrated unit this is a sign of moral and spiritual breakdown of a nation. What God has joined let no man put asunder. Marriage is of God. It is sacred a union. When we attempt to go against God’s plan, we just get a pile of dry dusty bones.
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Dr. Dony K. Donev: Eschatology in the Gospel of John
Eschatology in the Gospel of John (2024 EPIC REVIVAL)
There is no synoptic agreement regarding eschatology in the Gospel of John. Unlike Matthew, Mark, and Luke, there is no single chapter in John that deals exclusively with the end times. Yet, eschatology is present in every chapter of John’s Gospel.
John, in contrast to the synoptic writers, sets forth a realized eschatology, where Jesus’ message proclaims the eternal breaking into the temporal world.
The Nature of Johannine Eschatology
In the Fourth Gospel, Jesus uses apocalyptic language to describe the transcendental nature of the Kingdom of God. John presents the Early Church with a dual futuristic reality:
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To be saved with God toward eternal life in this lifetime, and
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Then to enter eternal life in eternity itself.
These are not the same, according to John’s Epistles, where the apostle uses the present continuous tense to indicate that salvation must persist through life into eternity.
Thus, the terminology of the Fourth Gospel projects both the present and the future within Jesus Christ.
The Names of Jesus in the Fourth Gospel
The Gospel of John names Jesus in ways that reveal His eschatological role:
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“Savior of the world” – offering salvation through His sacrifice.
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“Son of Man” – pointing to His earthly ministry leading to the Cross.
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“Son of God” – revealing His eternal existence and post-resurrection glorification.
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“Messiah” – pointing to His future coming Kingdom.
These titles demonstrate existentialization in Johannine eschatology, where the resurrection, parousia, and the coming of the Holy Spirit are not separate events but one unified promise.
The “Already” and “Not Yet” of Eternal Life
In John 5:28–29, we encounter an example of primitive Christian eschatology. John presents both a “not yet” (future) and an “already” (present) dimension of eternal life. This creates a tension between the already fulfilled and the not yet completed.
In John 6:40, 53–54, Jesus links eternal life (spiritual) with resurrection life (physical).
The Six Eschatological Themes in John
Eschatological themes in John are not concentrated in one section, but spread throughout the Gospel. The six major areas are:
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Death
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Heaven
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Judgment
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Resurrection
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Eternal Life
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Christ’s Return
These themes appear in 16 of the 21 chapters, especially in chapters 3, 5, 6, 8, 11, and 12.
References found in John:
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34 references to death
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26 to heaven
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21 to judgment
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18 to eternal life
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4 to Christ’s return
Death and Dying
In John, death and dying have both present and future, physical and spiritual aspects.
Spiritual death is the present condition of those who reject the word of the Son.
Physical and spiritual death must not be confused, just as physical and spiritual (eternal) life must remain distinct.
In John 6:58, eating the bread from heaven—that is, receiving Jesus Christ—keeps one from spiritual death and provides eternal life.
Eternal Life
The one who receives eternal life is delivered from judgment (3:17–19; 5:24).
Jesus assures that such a person will never perish, and that no one can remove them from His care (10:28).
In John 5:24, Jesus connects eternal life to hearing His word. The Greek term akouō means not merely to hear, but to hear and to do His word.
Jesus explains that the Father “has life in Himself” (5:26), being uncaused and independent. Since the Son shares the same divine essence, He partakes in this same eternal quality.
Again, John’s eschatology holds both a present and future dimension of eternal life—the “already” and the “not yet.”
Resurrection
In John 5:19–29, we find three of Jesus’ “truly, truly” (Amen, Amen) statements. In verses 19–23 and 25–29, resurrection truths are revealed.
Jesus claims power and authority over resurrection and life, equal to that of the Father (5:21).
The Son of Man is directly associated with resurrection in verses 28–29.
During His earthly ministry, only some of the dead heard His voice (such as Lazarus and Jairus’ daughter). But in the eschaton, “all” the dead will hear His voice and rise from the tombs.
Thus, the God who calls forth resurrection becomes our eschatological hope for the future.
Heaven
In John’s Gospel, “heaven” is referenced both directly and through terms like “above,” “my Father’s house,” or “a place for you.”
These passages affirm that heaven is a real place with definite location and purpose, providing future hope for believers.
Jesus teaches that the realities of heaven stand in contrast to those of earth (3:12).
All genuine blessings come from heaven—that is, from God (3:27).
The bread from heaven (6:31–33) provides eternal life and is equated with Jesus Himself (6:38).
In chapters 14 and 16, Jesus describes heaven as going to the Father, and calls it “my Father’s house” and “a place for you” (14:2–3).
The only other use of “my Father’s house” (2:16) refers to the temple, linking earthly worship to heavenly fulfillment—just as Revelation describes heaven without a temple, for the Lamb is its temple.
Judgment
John’s Gospel presents judgment as both present and future.
Those already judged by God now will also face judgment in eternity—unless they are born again.
Jesus uses two key terms for judgment:
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krinō – to judge, separate, or condemn.
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apollymi – to perish, the opposite of being saved.
John’s presentation of judgment falls into three categories:
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The Judge – Christ Himself.
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The Judged – humanity.
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The Standard of Judgment – God’s truth and word.
Christ’s Return
The Gospel references Jesus’ coming in several senses.
John 14:2–3 and 21:22–23 refer to the Parousia, His second coming.
John 14:28 and 16:16–22 may refer to His return to the disciples through His resurrection.
Revelation later expands this concept, depicting Christ returning with His saints.
Eschatology in Revelation 1
The six eschatological themes from John reappear in Revelation 1:
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Death and dying – “I was dead.”
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Eternal life – “I am Alpha and Omega, the first and the last.”
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Judgment – “Every eye shall see Him, and they also which pierced Him.”
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Resurrection – “I was dead but live forevermore.”
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Return – “Behold, He cometh with clouds; and every eye shall see Him.”
Revelation reveals the invisible God made visible—the God of Light who created light so that He might be seen by all in the last day.
We see the Light in John, and the Light glorified in Revelation.
The rejected God of John now returns victorious in Revelation.
The Speaking God
Beside the Light, we have the Word spoken by the Voice:
“Then I turned to see the voice that spoke with me” (Revelation 1:12).
The God who spoke in Genesis still speaks today.
You are not alone, nor without direction—turn from your understanding to the Voice who speaks through the ages.
The Call to Respond
God was moving in a new way in Revelation, and John wanted to be part of it.
He was told that revelation would unfold in three stages:
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The things that you hear
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The things that you see
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The things that you experience
Reflect personally:
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What do you hear in your life—just the noise of the world?
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What do you see—failure, depression, or God?
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What do you experience—an empty church or the living Christ?
Turning to See the Voice
John said, “I turned to see the voice” (Rev. 1:12).
It is time to move beyond merely hearing His voice and begin to see Him face to face.
When God speaks, three things happen:
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He has a plan.
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He has the power to do it.
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No one can stop Him.
Seeing the Voice of God
How can we see the voice of God?
Just as creation saw it when He said, “Let there be light.”
But today, we have become too dignified, too busy, too proud to follow His way.
We must turn from our own ways to see Jesus:
a. Turn from your way to see The Way.
b. Turn from your truth to see The Truth.
c. Turn from your life to see The Life.
In the Hand of God
How do we turn? By trusting the hand of God.
“He laid His right hand upon me” (Rev. 1:17).
In verse 16, Jesus holds seven stars, representing the angels of the seven churches—not only the good churches, but all seven.
The seven stars remind us that God has not left us; we are still in His hand.
It is the same hand that was nailed on Calvary,
the same hand that created the world,
and the same hand that holds the future of all creation.
Are you in the hand of God today?
Does your family need that touch?
The Ultimate Question
All these studies mean nothing if we do not make it to heaven.
If we do not meet again in this life,
may we meet in heaven.
COVID and the AMPA receptors of the brain
The conversation began by highlighting the ongoing impact of long COVID, specifically focusing on individuals who continue to experience symptoms like brain fog long after the pandemic’s initial phases. A recent study published in Brain Communications provided the first biological evidence explaining this phenomenon. Researchers discovered changes in AMPA receptors of the brain, which are crucial for memory and learning, potentially linking these changes to cognitive impairments commonly associated with long COVID. Utilizing cutting-edge PET imaging, the study compared brain scans of those with long COVID to those without, revealing increased AMPA receptor densities in affected individuals.
Dr. Deepak Nair pointed out that the study’s findings were intriguing, noting that those with brain fog showed an upregulation of AMPA receptors, linking this to possible cognitive function decline. However, the findings suggest that increased AMPA activity is only part of the picture; an overactive immune response in the brain, potentially triggered by COVID infections, might also contribute. Researchers identified inflammatory markers that coincided with increased AMPA receptor levels, indicating that these immune responses might underlie the receptor changes and associated cognitive issues.
Despite these promising insights, the study remains in its early stages. Dr. Nair highlighted the need for additional context, such as the COVID status of the control group, to further validate the results. While the study did not propose a specific treatment, it offers a direction for scientists to explore, such as developing medications targeting AMPA receptor activity to help alleviate brain fog symptoms. According to Dr. Takuya Takahashi, recognizing brain fog as a legitimate condition could inspire the healthcare industry to develop better diagnostic tools and treatments, offering hope to those still battling the long-term effects of COVID-19.
Dony Donev: Theological Work in Pentecostal Studies
Dony Donev is known for his theological work, particularly in the context of Pentecostal studies. While he may not have a widely recognized catalog of specific terms or frameworks that have achieved broad usage, he has contributed significantly to the academic field through his research and writings.
Theological Contributions
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Pentecostal Studies: Donev’s work often focuses on Pentecostal theology, examining its historical development, doctrinal distinctives, and contemporary implications.
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Contextual Theology: He explores how Pentecostal theology interacts with cultural and societal contexts, particularly in Eastern Europe.
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Pentecostal Hermeneutics: Donev might have contributed to discussions about how Pentecostals interpret the Bible, emphasizing a Spirit-led reading of the Scriptures.
Key Terms or Concepts
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Emerging Pentecostal Identity: A possible area of focus where Donev discusses how Pentecostal identities are evolving in the modern world, including how they reconcile traditional beliefs with contemporary contexts.
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Cultural Engagement: A term that may be used to describe his analysis of Pentecostalism’s role in engaging with and transforming culture.
For more specific terms or frameworks coined by Dony Donev, it would be beneficial to consult his published works or academic papers.
Pentecostal primitivism is a concept within Pentecostal theology emphasizing a return to the faith and practices of the early Christian church. Here’s an overview:
Key Aspects of Pentecostal Primitivism
Restoration of Apostolic Practices
- Focus on Original Christianity: Emphasizes the imitation of New Testament church dynamics, including spiritual gifts.
- Spirit-Led Worship: Encourages direct experiences with the Holy Spirit, akin to early church practices.
