20 Signs of the Last Days
1. The Spirit poured out on all flesh (Joel 2:28)
2. Israel restored as a political state (Deuteronomy 28:64, 30:3 Jeremiah 29:14, 30:3 Isaiah)
3. Universal apostasy (2 Thessalonians 2:1-4)
4. The watering down of the gospel (2 Tim 3:5, Matthew 15:9)
5. False prophets and false Christs (Matthew 24:24)
6. Good will be called evil and evil good (Isaiah 5:20)
7. Worldly knowledge will increase (Daniel 12:4)
8. Earthquakes, floods, famines, plagues and diseases such as the world has never seen (Matthew 24 and Luke 21)
9. Peace will be taken from the earth and wars will increase throughout the world (Matthew 24 and Luke 21)
10. Wickedness, murder and crime among men, while the belief in the occult will increase (Matthew 24, Luke 21, 2 Timothy 3:1-5, 4:3-4)
11. People will not believe the signs of the Last Days (2 Peter 3:3-4; Matthew 16:1-4)
12. Increase in persecution of the Christians (Matthew 24:9; Mark 13:9)
13. Spread of Nuclear Weapons as predicted by the Bible (Isaiah 24:1; Zechariah 14:12; Matthew 24:21,22)
14. Middle East Tensions and an unified Arab league (Genesis 16:12; Psalm 83; Isaiah 2:3-4)
15. The new tower of Babel (Genesis 10; Isaiah 13:1-11; Jeremiah 50-51 Revelation 18)
16. Gog and Magog (Ezekiel 38:1-4; Revelation 20:8)
17. The Revived Roman Empire (Daniel 2:34-45; 7:7-24; Revelation 13:1-2; 17:3-16 )
18. The Anti-Christ (1 John 2:18-19; 4:3; 2 John 7)
19. The Mark of the Beast (Revelation 13:18)
20. The FINAL SIGN: The Gospel will be preached to end of the world (Matthew 24:14, Revelations 14:6-7)
Finding Friends in Phoenix or the Story of an Arizona State Quarter
We used the time in the San Francisco Bay Area to meet up with old friends from our youth group in Bulgaria. While having coffee at the El Cerrito Starbuck’s early Sunday morning, we reminisced quite a bit remembering friends and stories from the past. Leaving the coffee shop, we came across an Arizona state quarter lying on the pavement. After picking it up, my friend shared how his brother just recently moved to Phoenix with his family.
What Happens in Vegas is Written in Heaven
We spent Palm Sunday together with the Bulgarian evangelical community of Las Vegas. The Bulgarian Diaspora in the most famous Nevada city has grown rapidly in the past few years now reaching several thousand immigrants who have established a prominent presence in the local community. The latest additions to the area are a Bulgarian store, a Bulgarian restaurant and of course a newspaper for the Bulgarians in Vegas.
Naturally, an evangelical church is being formed in the existing Bulgarian community. These are not only people who have ties with the evangelical churches in Bulgaria, but their families and representatives of second generation immigrants as well.
We were blessed to receive a cordial invitation to minister to them on our way back from the West Coast. Arriving in town, we held a Bible study on Friday and then preached at the beautiful Palm Sunday service organized by the Bulgarian evangelical believers of Las Vegas. As we prayed with the people for the remaining of the warm Sunday evening, preaching Salvation in Sin City became more than a slogan. This world claims that “What happens in Vegas stays in Vegas”, but what happened in the Bulgarian evangelical church in Vegas on Palm Sunday is written in Heaven.
PRAYER for the POMAKS of BULGARIA
This urgent report is based on the resent proposal for changes within the legal status of the Muslim mosques on the territory of Bulgaria. The controversial changes may allow even Muslim temples which are protected as buildings of historical value to be reactivated and used again for service. This will inevitably affect the Muslim community on the Balkan Peninsula, as well as the Bulgarian Pomaks – a Bulgarian-speaking Muslim population group native to southern Bulgaria. The building of Muslim mosques on the territory of Bulgaria has been revitalized in the past decade, especially in the villages in Southern Bulgaria where Pomaks live.
8 Simple Rules for Doing Missions in the Spirit
1. Never put a price on the human soul, which you are not willing to put on your own.
2. Unsubscribing from missions’ newsletters may result in unsubscribing from the missional letter of God.
3. By no means raise an offering because a missionary needs it, do so because it’s needed for the survival of the church.
4. Not giving to missions is far better, than committing to give without any intention to do so.
5. Before using a missions’ offering to pay a church bill, think of whose offering a missionary should use to pay their bill.
6. Don’t wait on a missionary to ask you for what God has already commanded you to give.
7. Pray for missionaries without ceasing. For it could be your prayer that saves a soul.
8. Never delay sending a missions offering for tomorrow. After all, it was you who preached that tomorrow may be when the Lord comes back.
Church of God Eastern Europe Missions: Leadership, Economics and Culture
By the end of 2003, in a dissertation proposal for the Church of God Theological Seminary, which dealt with Bulgarian American congregation from an evangelical point of view, we suggested that there is not just one single problem that contributes to the struggle of these congregations to establish themselves permanently in the North American culture. The research which followed in the next couple of years, further showed that a multilayered dilemma consisting of economical, cultural and leadership factors was the reason for both the success or failure for the church communities established by Christians emerging from a postcommunist context.
The research results confirmed the originally proposed problem in ministry, not only within Eastern European congregations in North America, but also by partnering ministries, research foundations and practicing colleagues working in the former Soviet satellites. The majority agreed, that not only the existence of the described tridementional dilemma, but the lack of a properly applied solution for it, constrained Christian congregations emerging from this context from reaching their potential in their respective communities. Rather symbolic in this discussion still remains the remark made by one of the leading Bulgarian experts in religious freedom and human rights, who elaborated our statement that Bulgarian evangelical congregations remain “beggars in a land of plenty” not only in America, but in the European Union as well, being held prisoners of their own mentality formed by the communist past.
Our work in the Bulgarian evangelical context, gave us the opportunity to extend this research beyond the North American scope into Bulgarian immigrant communities in Great Britain, Italy, Spain, Germany and Switzerland. The study repeatedly confirmed that these congregations struggled with the same dynamics we had proposed originally, which naturally led to applying the research model in a native Bulgarian context.
Our direct work in the past five years with over 400 hundred Bulgarian congregations from various evangelical denominations has confirmed that the problem of ministry for the majority of Bulgarian protestant churches both in and outside of Bulgaria, emerges from three groups of factors related to (1) leadership, (2) economics and (3) culture. Problems and solutions of this nature or their lack thereof, conforms the work of any missional organization ministering in an Eastern European context. The work of the Church of God European Mission makes no exception to this rule, as the proper timely address of these issues with applicable and unambiguous resolutions defines the very foundation of the state of the Bulgarian evangelical church in the beginning of the 21st century.
Bulgarian Churches in North America: Contextual Assessment
After awaking in the morning of the 21st century, the world was rapidly introduced to a new postmodern movement called globalization. At a top political and economic level, globalization is the process of denationalization of markets, politics and legal systems purposing the implementation of a global economy. However, globalization is much more than an economic event as it affects social status and human rights of people worldwide. For the world community the process of globalization is a process of internationalization describing cross-border relations between countries, growth in international exchange and interdependence. It is also viewed as a liberalization process of removing government-imposed restrictions on movements between countries in order to create a borderless world. Globalization further implements spreading various objects and experiences to people at all corners of the earth creating universalization. In a cultural context, globalization is often seen as Westernization of the world. Finally, globalization carries the meaning of deterritorialization – reconfiguration of geography reforming any social place in new terms of independent territory, distance and borders.
Since the church is a global event, inevitably this process affects the community of believers. The “global believer” seeks to connect with people of similar nature independent of race, location and social status. Thus, church mission and church ministry reclaim its original Biblical global perspective. In this process, the church of postmodernity is liberated from its nationality and reaches toward internationalization establishing a new multicultural identity with a global perspective and mission. As a result multicultural churches gain a contextual new function serving as identity sources. Such is the case with the network of Bulgarian churches in North America.
Established to unite all Protestant Bulgarian churches in North America, it reaffirms the participation of Bulgarian immigrant communities in the global multicultural ministry. This present contextual assessment will explore the process of establishing a network of Bulgarian churches in Northern America. Read the complete paper (PDF)
My First Free Easter
I remember my First Free Easter. It was in the spring of 1991 immediately after the Fall of the Berlin Wall. The Bulgarian Church of God had just emerged from its underground status taking its respectful place in the Bulgarian social life. As a powerful transformational force, literally over night, the denomination rapidly grew from 800 to some 8,000 members. The First Free Easter was to be held in the largest auditorium in Bulgaria, the National Palace of Culture and Rev. Floyd Louhan traveled all the way from the United States to deliver the Easter message. Read more
Practice and Politics
By Kathryn Donev, M.S.
Most of Bulgarian protestant believers pray (88%) and read the Bible (77%) on a daily basis. Over half (59%) have read the whole Bible at least once and own more than 50 Christian books. Only a third fast more than once a week. The majority recognize the use of alcohol as sin (60%) and only a tenth have ever tried drugs. Thus, Bulgarian evangelicals are more traditional than contemporary in conviction, more practical than theoretical in teaching and more conservative than liberal in practice.
A certain level of negativism regarding politics and political order is inherited among Bulgarian evangelicals from the times of the Communist Regime. This feeling may be represented in the broader Bulgarian context by the fact that 80% agree that the average Bulgarian has lost faith in general. The church is not a political organization for most Bulgarian evangelicals (62%) and 57% claim it is not Biblical for a Christian to be a politician. Perhaps, this is the reason why over half (53%) would not vote for the Bulgarian Christian Coalition as a political force formed to represent evangelicals in Bulgaria. The same attitude applies to the broader political scene, as almost half (42%) of Bulgarian evangelicals did not intend to vote in the 2006 Presidential Elections and 48% actually did not vote. However, a much larger number (79%) intend to vote for an evangelical candidate for president. Perhaps, this is the number which the Bulgarian Evangelical Coalition should take into consideration when modeling their future political platform to gain much needed support within the evangelical churches.
Such a political alternative has been much awaited as the majority of evangelicals (64%) feel there is no religious freedom in Bulgaria. As in many other areas of the Bulgarian reality, true religious tolerance is replaced by the monopoly of the Eastern Orthodox Church. Evangelicals have not been heard in the legalization of a number of issues like chaplaincy, capital punishment, euthanasia, abortion, organ donation and so forth. Perhaps, this is the reason why attempts to constitutionalize Eastern Orthodox monopoly are generally met with strong resistant from evangelical circles. This is why a large majority (80%) demand a new Bulgarian law of religion.
Effects of Communism Analysis
By Kathryn Donev, M.S.
The collapse of Bulgaria’s previous social order, communism, left the country with a moral and ideological void that was quickly filled with crime and corruption. A culture originally shaped by communism currently is influenced by capitalism and democracy. Postcommunist mentality with definite Balkan characteristics rules the country as a whole. This mentality holds captive nearly every progressive thought and idea. In the Postcommunist context, the atheistic mind is a given and even when an individual experiences a genuine need for spirituality, in most cases he or she has no religious root to which to return other than Orthodoxy. This lack of alternative or spiritual choice produces a pessimistic morale.
The domination of the Ottoman Empire, and 45 years of being under communist rule appears to have instilled within Bulgaria’s national identity not only this pessimistic morale but also a deeply rooted sense of mistrust and low self-esteem. It was reported in a 2004 Bulgarian-Finnish study that Bulgarians are overwhelmed by skepticism and have low national self-esteem. This mentality results in a lack of success on the part of the country as a whole. Low self-esteem typically gives rise to what is known as a self-fulfilling prophecy. The lack of self-esteem leads to low efficacy levels coupled with negative thinking that reinforces feelings of ineffectiveness, which influences the entire country. The result is a sense of learned helplessness where one is not successful. This mentality in addition to feelings of low self-esteem and mistrust or insecurity creates an atmosphere of mediocrity devoid of motivation.
