Bulgaria’s National Holiday: The Liberation of Bulgaria (1877-1878)
After being under Turkish yoke for over 500 years, Bulgaria was liberated in 1878. For the first time, March 3rd was celebrated in 1880 as the Day of the Ascension of Emperor Alexander II. Since 1888 it has been commemorated as the Day of Bulgaria’s Liberation from Ottoman rule.
During the 500 years of the Ottoman occupation, armed uprisings occurred recurrently in Bulgarian lands. Most of them were badly organized and brutally suppressed by superior Ottoman forces. It is from here that the great significance of the Bulgarian national liberation movement of the ’70s and its peak – the April Uprising – derives. The Bulgarian nation daringly appeared on the European political scene with the motto “Freedom or a heroic death,” challenging the rest of the world and putting to the test all adherents. The April Uprising of 1876 was quickly surprised by the Ottoman regular army through the killing of thousands of Bulgarian men, women and children and burning villages and towns to the ground. In this situation the governments of the Great Powers were in no position to overtly maintain the status quo as regards the Ottoman Empire. This created a congenial political situation and made it possible a more decisive intervention on the part of Russia. The Turkish atrocities that accompanied the April uprising illustrated to the whole world the true face of the Ottoman state and its barbarity. World public opinion raised its voice in defense of the Bulgarian people. British, American, Italian, French, German and Russian journalists and consuls made known to their governments and their peoples the truth about these monstrous crimes.
After preliminary talks with the European Great Powers on the possible outcome of hostilities, Russia declared war on Turkey on April 12, 1877. On the Balkans the Russian army had to overcome the Danube – a major water barrier, before coming anywhere near the Turkish troops. The Russians crossed the Danube in June, 1877. The war plan was based on the miscalculated presumption that Turkey was a colossus on clay stilts which should collapse at the first blow and envisaged the engagement of only a small Russian contingent 15,000-strong. Linder General Gurko’s command it was to rush through a narrow corridor to Constantinople and to prompt the terms of peace to the Turkish government. According to this same plan the 300,000-strong Ottoman troops in Bulgaria had to be counteracted by the Russian officers and soldiers about 250,000-strong in attacks outflanking the narrow passage.
The Bulgarian people met the news of the Russo-Turkish war with great enthusiasm and it too, rose against its centuries-long oppressor. A Bulgarian military detachment called ‘Bulgarian volunteers’, consisting of 12 battalions 12,500-strong, joined the Russian army. Hundreds of concomitant guerrilla detachments having from several dozens to several hundreds of soldiers were organized, too. These were particularly efficient in dealing with the communications and the small military groups of the enemy. Thousands of other Bulgarians directly joined the Russian army to help as reconnaissance officers, engineers of fortification facilities, medical orderlies, suppliers of fodder and food.
About the middle of July, the Russian leading detachment with Bulgarian volunteer forces reached the town of Stara Zagora in Southern Bulgarian, almost half-way through to Constantinople. The troops meant to protect the western flank of the Russian army in Bulgaria suffered a defeat in two assaults against the strategic fortress of Pleven, located only forty five miles from the Danube. At that time, the Turkish military forces concentrated on the eastern flanks of the corridor occupied by the Russians, also grew unimpeded. Soon their number was three times larger than the Russian troops withholding them. Turkish crack regiments four times as big as the Russian advance detachment were coming on from its opposite direction. Having no alternative but to succumb to the superior force, the Russians and the Bulgarians withdrew to position along the Balkan Mountain ridge in the region of the Shipka pass. Aware of its blunder, the Russian command immediately resorted to the translocation of major military formations from Russia to Bulgaria. Given traveling speed in those days the troops were expected to arrive at the front line not before the beginning of September. Everyone was clear that the war would be decided by the battle outcome at Shipka. If the Turkish army from southern Bulgaria succeeded in crossing over the Balkan Range and then joining one of the Turkish armies in northern Bulgaria, the Turkish command could be sure to obtain petrifying numerical superiority over the siege-imperiled Russians who should then leave Bulgaria. As fate has strangely willed it, the liberation of Bulgaria was entirely dependent upon the efficiency of the several thousand Bulgarian volunteers in keeping their positions on Shipka. Due to misjudgment of the direction of the Turkish main efforts, the command of the forces on Shipka had sent Russian operational reserve contingents to help in the defense of Hainboaz, another throat in the mountain. The Bulgarian volunteer detachment and only one Russian regiment remained on Shipka.
During the hot days of August 1877 epic battles took place on that mountain peak of Shipka, at the geographical intersection point of the Bulgarian lands. There the Bulgarians proved that they thoroughly deserved their freedom. Supported by few Russians, the Bulgarian volunteer detachment drove off dozens of frontal and flanking attacks by the stronger enemy with its manifold superior numbers of men and equipment, expected to easily vanquish volunteers, fighting with old rifle-trophies from the Franco-Prussian War. When the arms and ammunitions finished, the volunteers resorted to blank weapons to repulse the attacks. In fierce man-to-man fighting they showered boulders and other mass of rock, even their dead comrades’ bodies. Pertinacious and murderous was the Bulgarians’ effort that crushed the Turkish army and caused it to lose nearly half of its strength. The Bulgarian volunteers withstood their positions and thus, coped with a situation that spelled more and even greater danger. A quick change of scene and reversal of the war occurred after the arrival of fresh Russian reinforcements. They took Pleven and crossed the Balkan Mountain at the end of 1877. Following victorious battles at Sofia, Plovdiv and Sheinovo, the Ottoman military machinery was shattered, dilapidated and ruined. A preliminary peace treaty was signed in the small town of San Stefano near Constantinople on March 3, 1878. It made provision for an autonomous Bulgarian state extending to almost all Bulgarian lands in the geographical areas of Macedonia, Thrace and Moesia. The treaty of San Stefano obtained justice for the Bulgarian people. Its terms of peace included the restoration of Bulgaria’s state independence and the Bulgarians’ reunification within the boundaries of one state. It, provided the solution to the paramount historic task which had confronted the Bulgarian people over the last five centuries.
to the Turkish government. According to this same plan the 300,000-strong Ottoman troops in Bulgaria had to be counteracted by the Russian officers and soldiers about 250,000-strong in attacks outflanking the narrow passage.
The Bulgarian people met the news of the Russo-Turkish war with great enthusiasm and it too, rose against its centuries-long oppressor. A Bulgarian military detachment called ‘Bulgarian volunteers’, consisting of 12 battalions 12,500-strong, joined the Russian army. Hundreds of concomitant guerrilla detachments having from several dozens to several hundreds of soldiers were organized, too. These were particularly efficient in dealing with the communications and the small military groups of the enemy. Thousands of other Bulgarians directly joined the Russian army to help as reconnaissance officers, engineers of fortification facilities, medical orderlies, suppliers of fodder and food.
About the middle of July, the Russian leading detachment with Bulgarian volunteer forces reached the town of Stara Zagora in Southern Bulgarian, almost half-way through to Constantinople. The troops meant to protect the western flank of the Russian army in Bulgaria suffered a defeat in two assaults against the strategic fortress of Pleven, located only forty five miles from the Danube. At that time, the Turkish military forces concentrated on the eastern flanks of the corridor occupied by the Russians, also grew unimpeded. Soon their number was three times larger than the Russian troops withholding them. Turkish crack regiments four times as big as the Russian advance detachment were coming on from its opposite direction. Having no alternative but to succumb to the superior force, the Russians and the Bulgarians withdrew to position along the Balkan Mountain ridge in the region of the Shipka pass. Aware of its blunder, the Russian command immediately resorted to the translocation of major military formations from Russia to Bulgaria. Given traveling speed in those days the troops were expected to arrive at the front line not before the beginning of September. Everyone was clear that the war would be decided by the battle outcome at Shipka. If the Turkish army from southern Bulgaria succeeded in crossing over the Balkan Range and then joining one of the Turkish armies in northern Bulgaria, the Turkish command could be sure to obtain petrifying numerical superiority over the siege-imperiled Russians who should then leave Bulgaria. As fate has strangely willed it, the liberation of Bulgaria was entirely dependent upon the efficiency of the several thousand Bulgarian volunteers in keeping their positions on Shipka. Due to misjudgment of the direction of the Turkish main efforts, the command of the forces on Shipka had sent Russian operational reserve contingents to help in the defense of Hainboaz, another throat in the mountain. The Bulgarian volunteer detachment and only one Russian regiment remained on Shipka.
During the hot days of August 1877 epic battles took place on that mountain peak of Shipka, at the geographical intersection point of the Bulgarian lands. There the Bulgarians proved that they thoroughly deserved their freedom. Supported by few Russians, the Bulgarian volunteer detachment drove off dozens of frontal and flanking attacks by the stronger enemy with its manifold superior numbers of men and equipment, expected to easily vanquish volunteers, fighting with old rifle-trophies from the Franco-Prussian War. When the arms and ammunitions finished, the volunteers resorted to blank weapons to repulse the attacks. In fierce man-to-man fighting they showered boulders and other mass of rock, even their dead comrades’ bodies. Pertinacious and murderous was the Bulgarians’ effort that crushed the Turkish army and caused it to lose nearly half of its strength. The Bulgarian volunteers withstood their positions and thus, coped with a situation that spelled more and even greater danger. A quick change of scene and reversal of the war occurred after the arrival of fresh Russian reinforcements. They took Pleven and crossed the Balkan Mountain at the end of 1877. Following victorious battles at Sofia, Plovdiv and Sheinovo, the Ottoman military machinery was shattered, dilapidated and ruined. A preliminary peace treaty was signed in the small town of San Stefano near Constantinople on March 3, 1878. It made provision for an autonomous Bulgarian state extending to almost all Bulgarian lands in the geographical areas of Macedonia, Thrace and Moesia. The treaty of San Stefano obtained justice for the Bulgarian people. Its terms of peace included the restoration of Bulgaria’s state independence and the Bulgarians’ reunification within the boundaries of one state. It, provided the solution to the paramount historic task which had confronted the Bulgarian people over the last five centuries.
Harvest Revival Campaign Results
On September 1, 2003 our ministry launched Harvest Revival Campaign. As the services went on successfully, we extended the Revival Campaign until March 1, 2004. We are thankful for the leadership of the Holy Spirit in this endeavor and we are prayerfully expecting new ministry opportunities. We are available for revival, mission, youth and other special services. If you feel that our ministry would benefit your vision and congregation, please do not hesitate to contact us. We hope to minister with you soon.
Cup & Cross Broadcasting over Cameroon
The Bonne Nouvelle (Good News) Radio in Cameroon is starting to broadcast Cup & Cross Ministries’ revival services. The Nouvelle Radio is a national broadcast network with six regional stations located in the towns of Yaounde (the capital), Douala, Bafoussam, Ngaounderй, Kribi and Ebolowa. The Ebolowa station alone provides coverage over four major Cameroonian cities (Mengong, Bewong-bane, Abang, and Bityli). It is projected that the services will soon be broadcasted through a seventh retranslating station in the town of Kye-osi at the border with Equatorial Guinea.
Cup & Cross in Bulgaria
Since September 1996, our work in Bulgaria has grown tremendously from two village churches to a Regional Pentecostal Fellowship of more than ten local congregations within the Church of God. As our team of eight ministers averages over 100 services per month, we are faithfully providing pastoral care for the following churches:
1. Alexandrovo Church 45 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since May, 2001.
2. Bogorovo Church 38 miles away from Yambol has 30 members including the mayor. Cup & Cross Ministry Team has held 1 service per week there since October, 2000.
1. Dobrinovo Church 42 miles away from Yambol has 30 members. Cup & Cross Ministry Team has held 3 services per week there since March, 2003.
2. Iretchekovo Church 20 miles away from Yambol has 26 members. Cup & Cross Ministry Team has held 1 service per week there since January, 2003.
3. Kamenetz Church 32 miles away from Yambol has 50 members including the mayor. Cup & Cross Ministry Team has held 5 services per week there since February, 2000.
4. Kozarevo Church 7 miles way from Yambol has 58 members. Cup & Cross Ministry Team has held 1 service per week there since December, 2003.
5. Leyarovo Church 38 miles away from Yambol has 12 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since May, 2000.
6. Lulin Church 28 miles away from Yambol has 17 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since October, 2000.
7. Parvenetz Church 35 miles away from Yambol has 6 members. Cup & Cross Ministry Team has held 1 service per week there since March, 2003.
8. Polyana Church 52 miles away from Yambol has 60 members. Cup & Cross Ministry Team has held 2 services per week there since October, 1999.
9. Robovo Church 38 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since May, 2000.
10. Tamarino Church 30 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since December, 2002.
11. Tchukarovo Church 52 miles away from Yambol has 12 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since May, 2000.
12. Vodenitchane Church 26 miles away from Yambol has 16 members. Cup & Cross Ministry Team has held 2 services per week there since January, 2003.
Bulgarian Churches in America
For almost ten years, Cup & Cross Ministries has worked extensively in providing research and strategy materials for the growing number of Bulgarian Protestant churches across the United States. We are proud to announce that our team has been chosen to conduct this year’s annual conference for the Bulgarian American Churches which will taka place in Minneapolis.
How to Start a Bulgarian Church A-Z
Dissertation: Statement of Problem
Dissertation: Contextual Assessment
20 Ways to Kill Your Church (for Senior Pastors)
1. Abstain from providing a clear vision and strategy fulfilling the mission of the church.
2. Stop encouraging, modeling and promoting prayer, fasting and giving among your congregation.
3. Do not allow different church ministries to participate in the budget formation and benefit from it.
4. Ignore or get rid of your problems and conflict situations instead of solving them by taking a conscious stand on the issue.
5. Keep communication and relationships to the minimum.
6. Provide minimum attention to your family.
7. Quench the Spirit.
8. Assume that people are not intelligent enough to mind manipulation.
9. Do not invest time, efforts and resources in the future growth of the church.
10. Get your church into the maximum possible debt.
11. Pay no attention to the cultural diversity and socio-economical developments in your community.
12. Do not designate any authority to others.
13. Use people without liberating them for spiritual growth.
14. Quit being yourself.
15. Take advice from no one.
16. Be political through manipulation and deceit.
17. Burn out people without any plans for restoration.
18. Never get personal or show your humanity with your people.
19. Allow no room for supernatural intervention.
20. Assume zero responsibility for your actions and decisions.
Cup & Cross Globally
India: Pastor J. D. Rebba and Pastor Kumar from India has invited us to hold a revival crusade with a group of over 30 churches under their district supervision.
Cameron: The Pentecostal Christian radio station of Cameroon has requested audio tapes and digital recordings of our revival services to use them in their regular broadcast.
Greece: In partnership with the evangelistic efforts of the Church of God in connection with the Summer Olympic Games in Athens this year, our ministry team in Bulgaria is preparing for an evangelistic outreach in Southern Bulgaria during the time of the Olympic Games.
Reflection: Dibs in Search of Self (Virginia M. Axline)
by Kathryn Donev
According to the New International Version of the Bible, Psalms 127:3 states, “Sons are a heritage from the Lord, children a reward from him.” A child is a precious gift directly from God and therefore should be greatly appreciated, cared for and helped in all ways possible. My philosophy on how to best help a child is as simple as remembering your “ABC’s”: “Admit”, “Believe” and “Care”.
1) Admit: a child is a real person with real problems and needs one on whom to depend.
In experiencing everyday life one needs to admit the reality that is at hand. By this I mean, be aware that we do not live in a make-believe fairytale that can be scripted to our liking. When considering the life of a child, facing reality is crucial. First, one must admit that a child does not have a choice of whether or not to enter the world or to whom or where to be born. Yet the fact remains that the birth of a child is a real occurrence. Be reminded that existence is not the fault of a child and blame of being born should not be placed upon a child. Beyond the fairytale, in the real world, a child will have real problems and these need real solutions. This brings me to my second point of admitting that a child can and will have problems. Never underestimate what a child is going through by considering it insignificant. To a child, even what may appear to be the smallest dilemma can be disturbing. Third, admit that, wanted or unwanted, pleasant or unpleasant, since a child is a real person with real problems he or she needs to have an individual upon whom to depend; a person to whom problems can be brought. A child needs this stability in order to have a feeling of security. Remember that you can be that special someone who can make a difference in the life of a child simply by being available; physically, as well as emotionally.
2) Believe: in a child and support him or her no matter how many imperfections are present.
When a person has someone to believe in him or her, this provides to that individual what I like to call a “reach the sky” potential. A feeling of self-worth is instilled within those who are believed in and supported. Therefore, it is important to believe in a child, whatever his or her potential may be. Believing must also involve acceptance. One must accept a child as a unique individual who is human. Being human involves imperfections and when evaluating a child we should not expect perfection. When dealing with a child, allow for failure with acceptance. This acceptance of imperfections needs to be followed by approval. Not approval of failing, but approval of the child. Accept the total child with flaws and all. Let the child know that even when failure comes about he or she is still supported and loved. Believe in a child even in the midst of failure. One must believe in a child’s capabilities and support his or her actions and decisions but this should be done with the child’s best interest at heart.
3) Care: for a child with genuine affection.
Finally, to best help a child, show genuine concern and affection. Show a child that you really care. As humans, we are emotional beings and each of us has a need for affection. According to Maslow, affection is the third level in his hierarchy of needs. The first level in Maslow’s hierarchy is physiological needs and the second is the need for safety. Although it is third on the list, I would argue that it is of no lesser value than the need for one’s physiological or safety needs to be met. The need for affection must be satisfied for an individual to feel content with him or herself and eventually in the words of Maslow to become “self-actualized”. It is in my opinion that the need for affection is one of humanities most important needs. It is very important in the early development of a child’s life that affection is given. Without this, development is hindered. If one does not receive affections from others as a child then that individual will not properly know how to give or receive affection. With affection, comes the sense of purpose. Without affection, the opposite is true, and this will result in the search for belongingness. The manner in which a child can be told that he or she is cared for can be done in many more ways than just words. Words must be followed by actions. Listening, being available, and paying attention to a child are all ways of saying “I care”.
So, in my opinion, ways to best help a child are among the simplest. I feel it is important to take preventative measure that aim to protect a child and allow that child to have the emotional strength to function. If we instill within a child positive investments, which are, found with in the “ABC’s” discussed above, as the child becomes an adult he or she can use these qualities to counterweigh the negative aspects that unfortunately exist.
Unfortunately, we cannot completely protect a child, and he or she will encounter hardships and emotional distress which can result in hurt and internal disruption. When this occurs, I feel that the manner in which to best produce positive change in a hurting or disturbed child would include the following three advices:
1) Allow a child to play.
2) Allow for a safe environment.
3) Allow a child to be him or herself.
Bill Geiss once said, “The sound of children at play is the closest thing to God’s own voice we shall ever hear.” A child’s natural expression and manner of communication is through play. A child uses play as a way to sort out problems. Due to the fact that play is what comes naturally to a child I feel that by simply allowing a child to play would be the most effective way to produce change in a hurting or disturbed child. Play is a method of escaping into a world that is created by the child to be exactly the type of environment which is needed at a particular point in that child’s development.
The world of play needs to be one where the child feels safe. When a child feels secure then he or she will feel free to explore in many areas and act out his or her feelings. As Dibs in Search of Self portrays, this is what the whole principle of play therapy is based. When a child feels safe to play, then this world of play is a place in which a child can be whomever he or she wants.
In order to be effective in producing change in a hurting or disturbed child, one must allow a child to be him or herself. This may sound simplistic, but allow a child to be a child. Do not place unrealistic or demanding expectations upon a child. Do not expect perfection. Most importantly do not live your life vicariously through a child. Let a child develop into whoever he or she wants to become. It is necessary for a child to have direction in his or her life, however do not do so to the extent that the child has no control over the outcome of the destination. So, by allowing a child to play in a safe environment where he or she feels comfortable to be one’s true self, in my opinion, would be the most effective way to produce change in a hurting or disturbed child.
Dibs in Search of Self is a highly inspirational and motivational reading. It provides the reader with a sense of hope that change can take place in a hurting child. What spoke the loudest was the power of play. For me personally, it was very emotional to read how a child could be so unloved and unwanted (p. 86) and have to exist in spite of the fact. Children are innocent realities and should not have to encounter such emotional hardship as Dibs did. I found Dibs’ emotional strength remarkable. Even the greatest emotional hardship, such as those that Dibs encountered, can be dealt with through play.
There were many factors that led to the change in Dibs. First and foremost was the emotional strength that Dibs possessed within. Also, among the top of the list were people such as Hedda who was “convinced he’s on the verge of coming through”(p. 19), Jake who gave Dibs a simple branch from a tree (p. 116) or Dibs’ Grandmother who was able to devote herself to spending time with him. Dibs had people who cared about him and took an interest in him even though his mother and father almost gave up hope completely and wanted to resort to placing a label on him. However, Dibs’ mother and father did not lose hope. Dibs had parents who were willing to change and admit their failures (p. 90). This was an essential element that was needed for the change in Dibs to occur. After Dibs’ mother allowed him to attend play therapy, he was introduced to a therapist that saw beyond the opinions of highly educated parents. The play therapy experience allowed Dibs to be introduced to a whole new type of environment in which he was able to take control and the environment was one in which he was not always expected to be perfect.
What allowed Dibs to change was this new world. This world was a safe world. One in which the doors were only locked if he locked them. It was a world where he was able to work through his problems with play. He could associate his feelings with colors (p. 128) and did not have to verbally work out his feelings. Dibs was able to change due to the change that came from within. This was accomplished through the unobtrusive, non probing, nondirective techniques of the author (p. 45).
Most significant to the process behind the change in Dibs, in my opinion, was that play therapy provided the means where Dibs could act through his real world in a safe environment where he was able to bury the old Dibs and allow the strong and brave Dibs to be resurrected (p. 200). Dibs learned to understand his feelings and the feelings of others. He was able to gain emotional independence, which was one of the main objectives of the author (p. 31). Most importantly Dibs gained confidence in himself. This confidence was what allowed the real self to emerge.
After reading the story of Dibs, I have gained a better appreciation for the use of nondirective therapy and the role of the therapist as a somewhat neutral party. The author was able to provide a place for exploration without instructions and without rules. This, I feel, allowed Dibs to be his true self and to work out his inner conflicts. By being a neutral party, the author allowed the opinion of Dibs to be most important. I feel that reading this book has allowed me to understand the importance of being unobtrusive and not being the therapist that has all the answers. I highly respect the author’s statement that therapy should not become the “predominant and controlling influence” in one’s life (p. 58). I feel that it is important as a child therapist that one learns how not to become over involved with the client so that the client does not begin to gain a dependency upon the therapist. This book has challenged me to be more nondirective and in using this approach I will be able to allow the child to find the solutions from within and not to become dependant upon others.
Epilogue:
The first years of development are crucial to the proper development of a child. I feel that parents need to be educated concerning this fact and especially concerning the importance of a child’s need for affection. I feel that it is also crucial that parents understand the necessity of play in a child’s life, not only solitary play, but also interactive play between parent and child. Educating parents will hopefully serve as a preventive measure for social and emotional problems, which might arise during the development of a child. This could be a guide or roadmap for helping a child reach his or her greatest potential.
20 Biblical Laws for the Spiritual Harvest in Bulgaria
1. The laws of sowing and harvesting are unchangeable (Gen. 8:22).
2. The laws of sowing and harvesting are based on seasons (Pr. 6:8; 26:1).
3. There is no spiritual harvest without a spiritual master (Mt. 9:38; Amos 4:7).
4. There is no spiritual harvest without a spiritual vision (Mt. 9:36).
5. There is no spiritual harvest without prayer (Mt. 9:38).
6. There is no spiritual harvest without spiritual workers (Mt. 9:37-38).
7. There is no spiritual harvest without spiritual sowing (2 Cor. 9:6; Gal. 6:7-9).
8. The abundance of the harvest is based on the abundance of sowing (2 Cor. 9:6).
9. There is no spiritual harvest without spiritual rain (James 5:7; Amos 4:7).
10. There is no spiritual harvest without self-sacrifice (1 Cor 15:36; Pr. 20:4).
11. There is no spiritual harvest without spiritual partnership (1Cor 3:9).
12. There is no spiritual harvest without spiritual care (1 Cor 3:6).
13. There is no spiritual growth without a spiritual base (1 Cor. 9-10).
14. There is no spiritual harvest without spiritual growth (Mk. 4:29; 1 Cor. 3:6-7).
15. There is no spiritual harvest without enemies (Mt. 13:25).
16. There is no spiritual harvest without weeds (Mt. 13:25).
17. There is no spiritual harvest without harvesting (Mt. 13:30; Mk. 4:29).
18. There is no spiritual harvest without reward (Jn. 4:36; 1 Cor. 3:8).
19. Wisdom is obeying the laws of the harvest (Pr. 10:5).
20. Fruitful harvest brings joy and motivation (Jn. 4:36; Is. 9:3).
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.
