Bulgarian Evangelical Alliance

November 30, 2003 by  
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After more than thirteen years of democracy in Bulgaria and after fifty years of Communist persecution, the Bulgarian Evangelical Alliance is again officially recognized. The first documents for the existing of the organization are dated from the end of the 19th century. A 1909 document states that in September of the same year the Bulgarian Evangelical Alliance held a national conference. The Alliance was formed by the Baptist, Methodist and Congregational churches in Bulgaria including the Theological Seminary in Samokov, the Bulgarian Bible Society and the Society of Bible Distributors as associate member. According to some testimonies, the Alliance was a member of the European Evangelical Alliance; however, no official documentation to prove this was preserved. During the Communist Regime in Bulgaria, the Evangelical Alliance was outlawed. In December of 1989, the Bulgarian Evangelical churches formed an initiative committee to prepare the new bylaws of the Alliance and to encourage the Evangelical churches to work together. The 1989 founding member-churches of the Alliance were Baptist Union, Assemblies of God, Congregations, Methodist and Bulgarian Church of God. The Bulgarian Evangelical Alliance is an official member of the European and World Evangelical Alliances.

Eley: Central Church of God, Sofia

November 25, 2003 by  
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For the last ten years the Central Church of God in Sofia, Bulgaria has been enjoying the ministry of an instrumental ensemble by the name of Eley (Anointing). The members of Eley have given their best and sacrificed greatly to provide the church and its outreaches with their ministry of praise and worship. Through the years they have recorded several Gospel albums, which have become a national event, not only for Christens, but for all Bulgarians. Recently, Eley was given an unique opportunity to host a TV Gospel music show for the Sofia TV channel NTV. The show contains discussion of various topics, a number of songs from Eley’s albums and a Gospel music educational segment. Eley has been able to use this opportunity as a tool for evangelism, as often they host the show in the streets of Sofia performing before great crowds. Cup & Cross Ministries International is proud to be an active partner and supporter of this endeavor.

The 50/20 Principle Reexamined

November 20, 2003 by  
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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 …

Revival Harvest Campaign Continues

November 15, 2003 by  
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On September 1, 2003 Cup & Cross Ministries International launched Revival Harvest Campaign 2003 – a cross-cultural evangelistic event that purposes to enhance the ministry of your local congregations and reach to the unchurched in your community. The Compaign has already completed several successful ministry events and has impacted churches in Tennessee, South Carolina, Georgia, Florida, Mississippi and Illinois. If you would like your church to participate in this endeavor for the Kingdom, please contact us.

Bulgarian Pentecostals Called to Fast

November 10, 2003 by  
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The national leadership of the Bulgarian Pentecostal churches announced national days for fasting and prayer. The announcement includes chain fasting and a night of prayer in the local churches, as well as a national prayer and fasting event for pastors which will take place in November, 2003. It purposes empowering of a new spiritual vision for ministry. The prayer requests include:
1. Spiritual renewal of believers and churches.
2. Infilling with the Spirit for ministry through the spiritual gifts.
3. Positive church influence among the Bulgarian community.
4. Spiritual and financial prosperity for the churches.
5. All elected in leadership in the church and the nation.
6. Successful mission work according to the Great Commission (Mt. 28:19-20).
7. Anointing in the evangelism and preaching, confirmed by spiritual fruits, new converts and supernatural signs and wonders.

Bulgarian Evangelical Churches in America

November 5, 2003 by  
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According to the Bulgarian National Statistical Institute more than one million people have left Bulgaria in the past 13 years to find jobs and better life in another country. The largest Bulgarian immigrant group lives in Germany (23%), while another 20% are in North America. As a result, in the 1990s, several large Bulgarian communities have emerged in the United States: Chicago with close to 60, 000 Bulgarians is followed by New York and the Washington, D.C. – Maryland area. On the West Coast, Los Angeles, San Francisco and Las Vegas have been choices for immigration for several years. Besides these cities Bulgarian communities have grown in less expected places like deep-south Atlanta, northern Seattle, coastal Miami and deep in the heart of Texas (Dallas, Houston), etc. Respectfully, Bulgarian protestant churches have appeared in these centers of concentration of Bulgarian immigrants. They have begun their existence as a home prayer group, cross-cultural outreach of a large local church, or even as independent ethnic works under the umbrella of an established denomination. At this present time the Bulgarian protestant churches in America are represented by 14 churches and groups in nine states. They have become the forming historical factor for the Network of Bulgarian Churches in America.

Since 1994, Cup & Cross Ministries International has actively observed the formation of Bulgarian Evangelical Churches in America. In 2003, we are completing a survey to evaluate and study the processes within these churches. This particular portion of the survey explores the American cultural context in which Bulgarian congregations may emerge. The survey is anonymous and confidential. It contains 15 questions and it takes less than a minute to complete online. Please take the time to fill out survey by going to the following link:


Thank you for helping us advance the Kingdom.

Revival Harvest Campaign 2003

November 5, 2003 by  
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