Religious Awareness 101
For several years now, our team in Bulgaria has led an extensive Sunday School program using the Sunday School program that Cup & Cross developed in 2001 for the purposes of the Bulgarian Church of God. Although the program’s primary emphasis has been among adults in the area of Christian education and discipleship, its has proven very effective among children and teenagers.
Taking under consideration of the above, several of the churches we work with have opened a special Sunday School outreach for the children and young adults in the villages. Through this endeavor, the Sunday School program has flourished.
Three weeks ago a new implementation of the program was allowed by a local secular school in the village of Kamenetz. The faculty has extended an invitation to our team to hold a Religion Awareness class on Tuesdays. The class has been well attended since its start and will continue through the school year. This week, our team received a letter from the school principal expressing her appreciation of the efforts and the work.
Since Bulgaria is officially an Eastern Orthodox country, all offered religious classes in state schools have been Eastern Orthodox oriented. This is one of the first times that theology with a Protestant orientation is being taught in a Bulgarian state school. It is our prayer that as Bulgaria continues to develop its policy on religious tolerance, more classes like this are offered.
Gateway Cities for Bulgarian Evangelical Churches
Bulgarian Evangelical Churches are located in cities which have a high concentration of foreign-born immigrants. Such cities are called gateway cities, a large immigrant point-of-entry city to the United States. Immigrants typically enter the United States through one of these cities and settle there. Such cities contain over half of the foreign-born population in the United States. There are Bulgarian Evangelical Churches active in five of the seven gateway cities as follows:
Bulgarian Evangelical Churches in Gateway Cities
| Gateway City | Foreign Born | Percent of Foreign Born | Bulgarian Church |
| 1. New York, NY | 3,657,269 | 18.7% | Yes |
| 2. Los Angeles, CA | 3,944,828 | 27.1% | Yes |
| 3. Houston, TX | 460,380 | 12.3% | Yes |
| 4. Washington, DC | 578,786 | 8.6% | No |
| 5. Miami, FL | 1,072,843 | 33.6% | Yes |
| 6. Chicago, IL | 914,58 | 11.1% | Yes |
| 7. San Francisco, CA | 1,250,693 | 20.0% | No |
Geographical Location of Bulgarian American Churches and Gateway Cities.
Several facts are obvious from the above comparison. It is apparent that Bulgarian immigrants come to North America in ways similar to other immigrant groups, channeled through the listed gateway cities. Large cities which are gateways are more probable to become a settlement for Bulgarian immigrants due to the availability of jobs, lodging and other immigrants from the same ethnic group. The emerging Bulgarian immigrant communities share religious similarities and belongingness which are factors helping to form the communities. As a result of this process of formation of Bulgarian immigrant communities, the Bulgarian Evangelical Churches in North America emerge. It also seems natural to suggest that as this process continues, Bulgarian Evangelical Churches will be formed in the remaining two gateway cities (Washington, D.C. and San Francisco) and other large cities which meet the requirements to become a gateway city (for example, the city Atlanta). If this is true, it should be proposed that the Bulgarian Churches in North America follow a strategy for church planting and growth which targets this type of cities.
Mark 10 from a Critical Point
Date
The Jerome Bible Commentary states that the Gospel of Mark was written in AD 64, immediately after the death of Apostle Peter (Mally 22). Lane agrees with a date between AD 60-70, but definitely before the destruction of Jerusalem (21). Anderson uses the same time pointer in his conclusion that Mark was written approximately AD 65-70 (26).
Authorship
Lane writes that the Gospel is anonymous, but traditionally linked to Mark (21). This affiliation derives from the traditional view, which describes Mark as one of Peter’s associates. The Jerome Bible Commentary identifies the author as John Mark from Acts 12:12, 25 and Mark from 1 Pt. 5:13 (Mally 21).
The Interpreter’s Bible points out that the author is obviously not an expert of Judaism, and does not recognize the importance of the accurate description of the historical situation. For example, he calls Herod “a king,” while Herod is only “a governor” under the Roman rule (Grant 637).
Purpose
This characteristics of Mark’s account incorporate both his audience and his intent of writing. Anderson’s opinion is that Mark wrote to the Gentiles in the Roman Empire (29). On the other hand, The New Interpreter’s Bible states that both Syro-Palestinian and other ethnic groups of immigrants, forming minority communities in the Roman Empire, were among Mark’s audience (515).
Mark is also the earliest attempt to reduce the apostolic tradition to a written form. This makes his account the source for any further Gospel writing (Lane 1-4). Mercer Commentary of the Bible goes even further to suggest, that “before Mark there was no genre of literature known as Gospel” (Dowd 975). To further describe the life situation of the writing of the Gospel account, Anderson points out that Mark’s attempt to promote Christianity was done in a time when martyrdom was a reality (25).
Mercer Commentary of the Bible defines The Gospel of Mark as “a popular ancient biography, written from the presumption of the apocalyptic world-view” (Dowd 975-76). At the same time, Schweizer writes that the account is lacking biographical information (39). Anderson also agrees that Mark’s purpose was to present the person of Jesus, and not a biography or history (3).
Structure
Because of his traditional association with the apostle Peter (1 Pt. 5:13), it is suggested that the purpose of Mark was to introduce Peter’s preaching in written form. Lane presents an interesting comparison between the structure of the Gospel of Mark by chapters and the account of Peter’s sermon in Acts 10:36-41 (7-11).
The Jerome Bible Commentary points out that the structure of Mark can be divided both according to Geographical and Theological characteristics. The Geographical division is determined according to the travels of Jesus through the years of His ministry. On the other side, the Theological frame has two major divisions: the Ministry of Messiah and the Ministry of the Son of Man (Mally 22).
While Anderson disagrees with the existence of Q, Schweizer believes that Mark has used the Q-document as a source for his Gospel account (Anderson 4). Another proof that Mark is the first Gospel, is the fact that its structure has been closely followed by both Matthew and Luke (Anderson 2, 4). In the Gospel of Matthew, chapters three and four, Matthew follows the Markan narrative, but also attaches additional information from Q. Evidence for the use of information from Q is the obvious contrast between the length of the Gospel accounts (Schweizer 11).
Finally, the structure of Mark is compressed, but not chronological (Anderson 32, 34). The ending of the Gospel has been suggested to have a short and long version, excluding and including the passage of Mk. 16: 9-20. In both of the cases, it differentiates form the Markan style of writing and was probably edited later in the second century (Grant 645).
Criticism
The Interpreter’s Bible points out that the composition of the Gospel was based on oral tradition (Grant 634). Form Criticism characterizes the structure of Mark as episodic, where the different episodes in the plot of Mark are linked by words like, “immediately,” “again,” “and” (Anderson 7).
Opposing the possible application of Form Criticism, Anderson writes that:
1. Circumstantial details which were not of theological significance for the Early Church were preserved in the Markan account.
2. Eyewitnesses were present in the Early Church to check the accuracy and fullness of the written Gospel.
3. Transmission was not a free process, but rather a continuous transmission with specific set of rules without rules and limitations (Anderson 15).
Redaction Criticism, however, suggests that the style of writing is usual for Mark. Proof for this is the great number of various repetitions and stories, embedded within each other (Perkins 510-11).
Mercer Commentary on the Bible points out that the literary criticism structures of inclusion and chaism are among the main forms of repetition in the Markan Gospel account, where the inclusion is “a frame defined by the starting phrase,” and the chaism is “even more extensive repetition” (Dowd 975). The New Interpreter’s Bible states that the structure of the Gospel is such that individual narratives cannot be treated apart form their proper place in the story (Grant 512).
The following paragraphs are dedicated to highlight the most important aspects and annotations of Mark 10, combined with the view of different commentators on the application of different kinds of criticism on the Markan text.
§187 Marriage and Divorce (Mk. 10:1-12)
The mentioning of the house in this passage is not recorded by Matthew (Mt. 19:10-12) (Schweizer 383). Lane shows an interesting sequence that starts with the question of the Pharisees, continues through the Jewish tradition, provokes the Rabbinical interpretation of Moses and reaches to the heart of Creation narrative (356). The idea is that through His question Jesus challenges the legal system of the Jews.
While The Jerome Bible Commentary defines only v. 12 as a pronouncement, Lane argues that the whole passage is a pronouncement story (Mally 44, Lane 356). Mark 10:10-12, however, is definitely not a pronouncement story.
Anderson provides an interesting analogy between the teachings of Paul and the structure of Mark. He compares 1 Cor. 7:10-11 and Mk. 10:11-12 finding similarities between the doctrinal teachings of the Church on the marriage and divorce, presented in different contexts by both Paul in Mark (39).
According to Taylor, Mk. 10:1 is proto-Lukan, and vv. 2-9 is pronouncement story (Taylor 64). Bultmann describes Mk. 10:1-12 as a scholastic dialogue apophthegm (Bultmann 21).
There is a problem with Mark’s geographical note 10:1. It seems like Mark did not have accurate information about the place and the time of this story. Matthew updates the location mentioned by Mark from “Judea beyond Jordan,” “Gallilee” which Jesus left in order to go to Judea.
Also, in Matthew the crowd follows Jesus, while in Mark a new crowd gathers around Him. Jesus’ style of ministry is also different. While Mark states that He “taught” the crowds, Matthew accents the healing ministry of Jesus.
In Mark 10:2 there is a difference between the questions, which the Pharisees ask Jesus. Matthew adds “for any cause” to the words of Mark.
In Mark 10:3-9 there are no major differences among the Gospel writers. In v. 3 the Pharisees refer to Dt. 24:1, where Moses allowed them to giver a certificate of divorce. Mk. 12:6 is a quotation from Gen. 1:27; Mk. 12:7 from Gen. 2:24. Verse 9 may be the limit of the pronouncement story.
In 10:10, Mark records the words as a question asked by the disciples, while Matthew presents it as a saying of Jesus.
Mark 10:11 introduces few differences between the text and the record of Matthew. The Markan text condemns both men an women for divorce, while Matthew includes only men divorcing their wives. The Matthean text also allows divorce in a case of “unchastity.”
Matthew further includes an addition to the divorce case, which neither Luke nor Mark record. It refers to celibacy and has six facts about it:
1. Celibacy is better (Mt. 19:10).
2. Celibacy is not for everyone (Mt. 19:11).
3. Celibacy may be natural (Mt. 19:12).
4. Celibacy may be forced (Mt. 19:12).
5. Celibacy may be sacrificial (Mt. 19:12).
6. Celibacy may be commanded (Mt. 19:12).
§188 Jesus Blesses the Children (Mk. 10:13-16)
The blessing of the children seems like an appropriate continuation of the pronouncement on the divorce sanctity of marriage (Lane 359). The passage is recorded by all three of the Synoptic writers; however, the narrative is more objective in Mark than it is in Matthew’s description of the event (Schwitzer 384).
The original story in Mark 10:13 is the story of the children being brought to Jesus “to be touched” by Him. Matthew changes the verb to “laying of hands.” Obviously his perspective on the Doctrine of Laying of Hands was important at the time of writing. Luke, however, revises the little children to infants, making the range of their age wider, which was probably significant for him.
In 10:14 Mark describes Jesus as being “indignant.” Both Matthew and Luke, who obviously did not like this characteristic as a part of Jesus’ personality, omit this word.
While Luke agrees with Mark 10:15 on the “receiving” the kingdom of God, Matthew accents on the “changing” and “becoming,” which refers to the Doctrine of New Birth. Matthew also focuses on a particular phrase he likes to use, namely the “Kingdom of Heaven”. He uses this phrase as a replacement of the “Kingdom of God” used by both Mark and Luke, probably to escape any vain pronouncement of God’s name.
Mark 10:16 is in a correlation with 10:13 where Mark uses the word “touch.” The same phrase is used by Matthew, but omitted by Luke.
Taylor agrees that this is a pronouncement story, probably formed in the second period of Gospel Formation (Taylor 72, 148); however, vs. 15 may have been added in the last period (Taylor 106). Bultmann calls these passage a biographical apophthegm (Bultmann 32).
Verse 13-16 is often used by religious groups and denominations to defend the doctrine of infant baptism. The text, however, talks about Jesus blessing the children, and not baptizing them as some may propose.
§189 The Rich Young Man (Mk. 10:17-31)
The story of the rich young ruler has three major subdivisions:
1. Conversation between Jesus and the Ruler.
2. Saying of Jesus to the disciples on the entrance of rich men in the Kingdom.
3. Blessings for the disciples.
Mark 10:17-27 is a single unit expressing the essence of Jesus’ teaching on the entrance into the Kingdom (Lane 363). Mark 10:24b-27 is not a passage about riches, but about God’s freedom to give salvation to whomsoever He wills (Mally 46).
Taylor defines this passage as a pronouncement story (Taylor 64, 66). Bultmann, however, divides the passage. According to him, vs. 17-22 are scholastic dialogue “genuine apophthegm,” vs. 23,25 are logia sayings, and vs. 26 “serves as the introduction point of a new saying” (Bultmann 21, 75, 331).
In 10:17 only Mark mentions that Jesus was preparing for a journey. Mark uses the adjective “good,” which obviously, created a problem for Matthew who uses only the word “Teacher.” Luke, however, follows Mark’s structure.
All three Synoptic writers have different description of the man. While for Mark he is only a “certain man,” for Luke he is a ruler, and for Matthew he is someone who he later calls “a young man” (Mt. 19:20, 22).
In 10:18 there is no difference between Mark and Luke; Matthew omits good teacher as a natural continuation of the context created in the previous verse.
In 10:19 both Mark and Luke suggest certain that the man had certain knowledge of the law. Matthew, however, has doubts about his proficiency in it.
In the list of the commandments there are at least three differences between the lists of commandments from Ex. 20:12-16 and Dt. 5:16-20 that follow:
1. Luke changes the order of the first two, putting You shall not commit adultery before You shall not murder.
2. Mark lists You shall not defraud , which is not one of the Ten Commandments. Since this is an obvious error in the words of Jesus, both Matthew and Luke fix this in their lists.
3. Matthew adds You shall love your neighbor , which is not one of the Ten Commandments, but is a commandment in which Jesus incorporated some of them.
In 10:20-21 Mark and Luke agree on the phrase since my youth, while Matthew carefully omits it since it is in a contradiction with his following statements about the age of the man (Mt. 19:20, 22).
In 10:22, among the three Synoptic Gospels, Mark has the most vivid and descriptive reaction of the man. According to Mark, he is shocked from the radical words of Jesus and grieving because he is not willing to completely follow them. Matthew omits the shock. Luke reduces the emotional condition of the man to being sad.
The financial status of the man is the reason for his lack of spiritual success. According to Mark he possesses many possessions. Matthew carries the same idea. Luke simply describes him as being rich. Verse 22 ends the narrative and is followed by various sayings of Jesus related to the wealth and the kingdom.
Verse 10:23 contains the same contrast as in v. 15 appears. Matthew uses the phrase Kingdom of Heaven, while both Mark and Luke use the Kingdom of God.
In 10:24 Mark’s repetition of Jesus’ words is later omitted by both Matthew and Luke.
In 10:25-27 There is no major difference between the three Synoptic writers in this passage. It is interesting to notice that comparing to vv. 15, 23 even Matthew here uses the phrase the Kingdom of God in v. 25 in agreement with both Mark and Luke.
Mark 10:28 is defined by Bultmann as speech material also understood to be a transition (Bultmann 330). “We left everything” in Matthew and Mark is replaced by ”We left our homes” by Luke.
Mark 10:29-30 are according to Bultmann “a prophetic saying” (Bultmann 110). Briggs describes it as a promised reward for self-denial. This is one of Jesus’ sayings, which casts Him the role of a Prophet (Briggs 78). Both Matthew and Luke expand Jesus’ saying. Matthew adds the enthronement procession of Jesus and the apostles over the 12 tribes of Israel. Luke adds to all of the above the Kingdom.
Mark 10:31 is a “floating saying.” In 10:30-31 the list is pretty much the same, beside the changes in Luke, where he replaces fields with wife. Luke also replaces the phrase for my name’s sake with for the sake of the kingdom of God. He also changes the hundred fold from Mark and Matthew to very much more. Mark repeats the list pattern similar to v.24, where he uses repetition to stress the importance of the passage. All three of the Gospel accounts contain the same eschatological promise.
Mark 10:32-34 can be taken together with Mk. 8:32-33; 9:30-32 because of similarities in the structure of these passages (Taylor, 40, 149, 179). Bultmann describes it as “pure esoteric instruction” (Bultmann 331). It is also the third passion prediction with locale in vs. 32(Marxsen 73). The term amazed is used only three time in the New Testament, only by Mark (1:27; 10:24) (Stein 261).
Luke and Mark do not record The Parable of the Laborers in the Vineyard. It exists only in the account of Matthew, in progressive correlation with the eschatological promise from the previous verse.
§191 The Third Prediction of the Passion (Mk. 10:32-34)
Mercer Commentary of the Bible lists the three Passion Predictions as follows:
1. First Passion Prediction (Mk. 8:31-9:29)
2. Second Passion Prediction (Mk. 9:30-10:31)
3. Third Passion Prediction (Mk. 10:32-52) (Dowd 975).
Lane suggests a comparison between the three Passion Predictions and the Passion Narrative (375).
| Mk. 8:31 | Mk. 9:31 | Mk. 10:33-34 | Passion Narratives | |
| Delivered to the Chief Priest and Scribes | – | (X) | X | 14:53 |
| Sentenced to death | (X) | – | X | 14:64 |
| Delivered to the Romans | – | – | X | 15:1, 10 |
| Mocked, spit upon, scourged | – | – | X | 14:45; 15:15-20 |
| Executed | X | X | X | 15:20-39, 44 |
| Resurrected | X | X | X | 16:1-8 |
The above table shows a possibility that Mark’s description of the Passion was after the resurrection, since all the details of the passion are pointed as a part of the prophesy a Jesus.
The journey in 10:32 is the one that Jesus was preparing for in Mk.10:17. As it was earlier noted both Matthew and Luke omitted this preparation. At his point Matthew mentions the direction of the Journey, while Luke remains silent.
Mark 10:33-34 is the words of Jesus’ prophecy. Both Luke and Matthew record the event. Only Matthew refers to the killing of Jesus as a crucifixion. Luke adds to the story the misunderstanding of the disciples.
§192 Jesus and the Sons of Zebedee (Mk. 10:35-45)
The Enthronement Promise required from Jesus by the mother of the Sons of Zebedee is a new eschatological element (Schwetizer 385). Anderson writes that the cup can either be a symbol of joy (Ps. 16:5; 23:5; 116:13) or of suffering and punishment (Ps. 11:6; 75:8; Is. 51:17, 22) (255).
Mark 10:35-40 and 10:41-45 are two different pronouncement stories (Taylor 64, 66). In Bultmann’s view, the whole passage is a scholastic dialogue apophthegm; vs. 38, 39 are secondary element (Beare 198);
In 10:35 Mark records that the brothers themselves came to ask Jesus, while Matthew changes the story to their mother coming to Jesus and asking. Luke does not record this particular story.
In 10:36-40 The dialogue here remains unchanged; however, in both records Jesus’ answer is given to the brothers and not to the mother. Matthew omits the reference of Mark to Jesus’ baptism in vv. 38, 39.
In 10:41-44 Luke suggests a dispute between the disciples, which is not in a parallel with Mark’s segment. The dispute is most probably a reference to the record on the Sons of Zebedee in the previous passage. The comparison between the Gentile civil-authority structure and the disciples remains the same through all three Synoptic accounts.
Mark 10:45 contains another comparison between the disciples and the purpose of Jesus’ coming. It is omitted by Luke, who adds a rhetorical question as a conclusion to this passage.
§193 The Healing f Bartimaeus (Mk. 10:46-52)
According to The New Interpreter’s Bible, this passage is the final healing miracle (655). Lane also agrees on this point (Lane 386). The Jerome Bible Commentary states that this miracle, combined with the healing of the blind man in Mk. 8:22-26, forms the Dedaction Section of Mark (Mk. 8:27-10:45)(Mally 46).
Mark 10:46-52 is a miracle story (Taylor 120; Bultmann 213). Clearly, its purpose is to present Jesus as the Divine Healer. It served as a encouragement of the faith in the Early Church.
Mark 10:46 starts with two totally different chronological statements. Mark and Matthew claim that the time of the occurrence of the story was as they were leaving Jericho. Luke states that it was as they were approaching the city (Lk. 19:1-10). Furthermore, Mark names the blind man, while Luke does not record his name. Matthew records two blind men instead of one, which is an expression of Matthew’s tendency to emphasize the miracle works of Jesus. There is agreement in all three accounts of the place where the miracle occurred, as well as the crowds that were present.
In 10:47-48 Mark and Matthew omit the question of the blind man/men who is going by. The prayer of the blind man/men and his/their dialog with the crowd remains fairly the same through the Gospel accounts.
In 10:49-50 Matthew and Luke reduce Jesus’ response to the prayer of the blind man/men recorded by Mark in details.
In 10:51 the dialog between the blind man/men and Jesus remains the same, beside that Mark uses “My teacher,” while Luke and Matthew write Lord. The emphases of the word is that the blind man saw Jesus as Lord, while the disciples did not realize this fact.
Comparing to Mark 10:52 Matthew records the compassion of Jesus; however, he omits Jesus’ words which have a reference to the faith of the blind man/men.
It also seems like Mark does not mention one of the blind men in his early records. Matthew talks about both of them together. Luke places one of them at the entrance of Jericho, the other one in the city (Lk. 19:1-10). However, all three of the Synoptic writers agree on the immediate healing. Luke also adds the reaction of the crowd.
Conclusion
From the position of my literal interpretation and denominationally formed understanding of Mark’s account, I agree with the Markan authorship of the Gospel, the year and location of its writing, and the audience and purpose of the author. I am also convinced, that Form Criticism can most effectively follow the formation of the Markan text, and establish the basic original narratives for its development. It seems only appropriate to accept that because of its textual length, linguistic peculiarities, and doctrinal development the Markan account has a chronological and formative priority compared to Matthew and Luke. The use of Q-source is reasonable and essential in explaining the synoptic problem. Therefore, proper, scholastic Markan interpretation is intensively based on these theological grounds.
BIBLIOGRAPHY
Anderson, Hugh. The Gospel of Mark. Greenwood: The Attic Press, Inc., 1976.
Beare. F. W. The Earliest Records of Jesus. New York: Abingdon Press, 1962.
Briggs, R. C. Interpreting the Gospels. New York: Abingdon Press, 1969.
Dowd, Shayn E. “Mark.” Mercer Commentary of the Bible. Macon: Mercer University Press, 1995.
Grant, Frederick. “Introduction to Mark.” The Interpreter’s Bible. Vol. VII. New York:
Abingdon Press, 1951.
Lane, William L. The Gospel According to Mark. Grand Rapids: Eerdmans Publishing
Co., 1974.
Mally, Edward. “The Gospel According to Mark.” The Jerome Bible Commentary. Vol.
II. Englewood Cliff: Prentice-Hall Inc., 1968.
Marxsen, Willi. Mark the Evangelist. trans. James Boyce, etc. New York: Abingdon Press, 1969.
Perkins, Pheme. The New Interpreter’s Bible. Vol. VIII. Nashville,: Abingdon Press, 1995.
Schweizer, Eduard. The Good News According to Matthew. trans. David E. Green. Atlanta: John Knox Press,
1977.
Stein, Robert H. The Synoptic Problem. Grand Rapids: Baker Bookhouse, 1987.
Taylor, Vincent. The Formation of the Gospel Tradition. London: Macmillan, Co., 1953.
Notes on Mark 10
1. Matthew updates the location mentioned by Mark. Mark says it that Jesus is in Judea beyond Jordan, while Matthew states He adds that he left Galilee in order to go to Judea.
2. The crowd follows Jesus in Matthew, while in Mark a new crowd gathers around Jesus. In Mark the people gather with Jesus.
3. Jesus’ ministry is also different. While Mark states that He taught the crowds, Matthew accents the healing ministry of Jesus at this particular occasion.
10:2 There is a difference between the questions which the Pharisees ask Jesus. Matthew adds “for any cause” to the words of Mark, giving a universal usage to the meaning and application of divorce.
10:3-9 No major differences in this passage. In v. 3 The Pharisees refer to Dt. 24:1, where Moses allowed them to giver a certificate of divorce. Mk. 12:6 is a quotation from Gen. 1:27; Mk.
12:7 from Gen. 2:24.
10:10 Mark puts it as a question by the disciples, while Matthew presents it as a saying of Jesus.
10:11 [exceptional clause] Mark refers to both man and the woman committing adultery in a case of divorce, while Matthew reduces to only the man. Mathew has an addition to the divorce case, which neither Luke nor Mark record. It refers to celibacy and has six facts about it:
1. Celibacy is better (Mt. 19:10).
2. Celibacy is not for everyone (Mt. 19:11).
3. Celibacy may be natural (Mt. 19:12).
4. Celibacy may be forced (Mt. 19:12).
5. Celibacy may be sacrificial (Mt. 19:12).
6. Celibacy may be commanded (Mt. 19:12).
II. Jesus Blesses the Little Children
This passage is recorded by all three of the Synoptic writers.
10:13 The original story in Mark is the story of the children being brought to be touched by Jesus. Matthew changes the verb to laying of hands. Obviously his perspective on the Doctrine of Laying of Hands was important at the time of his writing. Luke, however, revises the little children to infants, making the range of their age wider, which was probably significant for him.
10:14 In this verse Mark describes Jesus as being indignant. Both Matthew and Luke, who obviously did not like this characteristic as a part of Jesus’ personality, omit this word.
10:15 While Luke agrees with Mark on the receiving the kingdom of God, Matthew accents on the changing and becoming, which refers to the Doctrine of New Birth.
Matthew also focuses on a particular phrase he likes to use, namely the Kingdom of Heaven. He uses this phrase a replacement of the Kingdom of God used by both Mark and Luke, probably to escape any vain pronouncement of God’s name.
10:16 This verse is in a correlation with 10:13 where Mark uses the word touch. Here he changes to laying of hands is used by Matthew, but omitted by Luke. [blessed]
Mk. 10:17-31 The story of the rich young ruler has three major subdivisions:
1. Conversation between Jesus and the Ruler.
2. Saying of Jesus to the disciples on the entrance of rich men in the Kingdom.
3. Blessings for the disciples.
10:17 Only Mark mentions that Jesus was preparing for a journey. Matthew omits the adjective good with the word Teacher.
The three Synoptic writers have different description of the man. While for Mark he is only a certain man, for Luke he is a ruler, and for Matthew he is someone who he later calls a young man (Mt. 19:20, 22).
10:18 No difference between Mark and Luke, while Matthew omits good teacher as a natural continuation of the context created in the previous verse.
10:19 While both Mark and Luke suggest certain that the man had certain knowledge of the law, Matthew obviously has doubts about his proficiency in it?
Also, there are at least three differences between the lists of commandments from Ex. 20:12-16 and Dt. 5:16-20 that follow:
1. Luke changes the order of the first two, putting You shall not commit adultery before You shall not murder.
2. Mark lists You shall not defraud , which is not one of the Ten Commandments. Since this is an obvious error in the words of Jesus, both Matthew and Luke fix this in their lists.
3. Matthew adds You shall love your neighbor , which is not one of the Ten Commandments, but is a commandment in which Jesus incorporated some of them.
10:20-21 Mark and Luke agree on the phrase since my youth, while Matthew carefully omits it since it is in a contradiction with his following statements about the age of the man (Mt. 19:20, 22).
10:22 Among the three Synoptic Gospels, Mark has the most vivid and descriptive reaction of the man. According to Mark, he is shocked from the radical words of Jesus and grieving because he is not willing to completely follow them. Matthew omits the shock. Luke reduces the emotional condition of the man to being sad.
The financial status of the man is the reason for his lack of spiritual success. According to Mark he possesses many possessions. Matthew carries the same idea. Luke simply describes him as being rich.
10:23 The same contrast as in v. 15 appears. Matthew uses the phrase Kingdom of Heaven, while both Mark and Luke use the Kingdom of God.
10:24 Mark’s repetition of Jesus’s words is later omitted by both Matthew and Luke.
10:25-27 There is no major difference between the three Synoptic writers in this passage. It is interesting to notice that comparing to vv. 15, 23 even Matthew here uses the phrase the Kingdom of God in v. 25 in agreement with both Mark and Luke.
10:28 We left everything in Matthew and Mark is replaced by We left our homes by Luke.
10:29 Jesus\rquote saying is expanded by both Matthew and Luke. Matthew adds the enthronement procession of Jesus and the apostles over the 12 tribes of Israel. Luke adds to all of the above the Kingdom.
10:30-31 The list is pretty much the same, beside the changes in Luke, where he replaces fields with wife. Luke also replaces the phrase for my name’s sake with for the sake of the kingdom of God. He also changes the hundred fold from Mark and Matthew to very much more.
Mark repeats the list pattern similar to v.24, where he uses repetition to stress the importance of the passage. All three of the Gospel accounts contain the same eschatological promise.
Both Luke and Mark omit The Parable of the Laborers in the Vineyard. It exists only in the account of Matthew, in progressive correlation with the eschatological promise from the previous verse.
10:32 This is the journey Jesus was preparing for in Mk.10:17. As we earlier noticed both Matthew and Luke omitted this preparation. At his point Matthew mentions the direction of the Journey, while Luke remains silent.
10:33-34 The only difference is that Luke only mentions the prophecy about Jesus as a reference, while both Mark and Matthew records it. Only Matthew refers to the killing of Jesus as a crucifixion. Luke adds the misunderstanding of the disciples.
Mk. 10:35-45 10:35 Mark records that the brothers themselves came to ask Jesus, while Matthew changes the story to their mother coming to Jesus and asking. Luke does not record this particular story.
10:36-40 The dialog here remains unchanged; however, in both records Jesus’ answer is given to the brothers and not to the mother. Matthew omits the reference of Mark to Jesus’ baptism in vv. 38, 39.
10:41-44 At this point Luke suggests a dispute between the disciples, which is not in a parallel with Mark’s segment. The dispute is in most probability referring to the record on the Sons of Zabedee in the previous passage. The comparison between the Gentile civil-authority structure and the disciples remains the same through all three Synoptic accounts.
10:45 Another comparison between the disciples and the purpose of Jesus’ coming. It is omitted by Luke, who adds a rhetorical question as a conclusion to this passage.
10:46-52 10:46 This passage starts with two totally different chronological statements. Mark and Matthew claim that the time of the occurrence of the story was as they were leaving Jericho. In order to secure his previous insert of the story about Zachaeus Luke states that it was as they were approaching the city (Lk. 19:1-10). Furthermore, Mark names the blind man, while Luke does not record his name. Matthew records two blind men instead of one. There is agreement in all three accounts of the place where the miracle occurred, as well as the crowds that were present.
10:47-48 Mark and Matthew omit the question of the blind man/men who is going by. The prayer of the blind man/men and his/their dialog with the crowd remains fairly the same through the Gospel accounts.
10:49-50 Matthew and Luke reduce Jesus’ response to the prayer of the blind man/men recorded by Mark in details.
10:51 The dialog between the blind man/men and Jesus remains the same, beside that Mark uses My teacher, while Luke and Matthew write Lord.
10:52 Matthew records the compassion of Jesus; however, he omits Jesus’ words which have a reference to the faith of the blind man/men.
It seems like Mark omits one of the blind men in his early records. Matthew talks about both of them together. Luke places one of them at the entrance of Jericho, the other one in the city (Lk. 19:1-10). However, all three of the Synoptic writers agree on the immediate healing. Luke also adds the reaction of the crowd.
Mark 2:26
” . . . {David} went into the house of God in the days of Abiathar the high priest and did eat the shewbread, which is not lawful to eat . . . ”
1 Samuel 21:1-6
“Then came David to Nob to Ahimelech the priest . . . so the priest gave him hallowed bread . . . ”
Problem: Mark quotes Jesus as saying that Abiathar was the high priest, but the account in Samuel to which James refers, says that Ahimelech was the high priest. Therefore, it is argued, that one, or both accounts, is in error.
Solution:
The apparent inaccuracy is resolved once it is realized that Abiathar and Ahimelech were names of both father and son. This can be seen by a comparison of the following passages:
1 Samuel 14:3 – “And Ahiah, {mg. called Ahimelech} the son of Ahitub . . . ”
1 Samuel 22:20 – “And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.”
2 Samuel 8:17 – “And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests . . . ”
1 Chronicles 18:16; 24:6 – same as 2 Samuel 8:17.
The following diagram illustrates the point:
| Ahitub (1 Samuel 14:3) | Ahitub (2 Samuel 8:17) |
| father of Ahimelech (1 Samuel 14:3; 22:20) | father of Abiathar (2 Sam. 8:17; 1 Chron. 18:16) |
| father of Abiathar (1 Samuel 22:20) | father of Ahimelech (2 Sam. 8:17; 1 Chron. 18:16; 24:6) |
Jesus and the account in Samuel refer to Ahimelech (or Abiathar, his other name), the son of Ahitub. There is, therefore, no inaccuracy. Jesus uses one name, and the Samuel’s account uses the other name, for the same individual.
Accepting a Vision
Vision is a clear, challenging picture of the future of a ministry it can and must be. First, the vision must be a clear statement in order to be understood and acted upon. Secondly, vision is a challenging statement in order to bring a group of people to a next level. Then, the vision is a picture, a visual imagination rather than simply a sequence of words. Fourth, the vision must be related to the future and in this way to act as a prophetic guidance. Fifth, a vision can be. This means that a vision is able to exist and is able to empower others. Finally, a vision must be which means that a true vision brings urgency in itself.
Churches can exist in various status of vision among which are: multi-vision, wrong vision, no vision and single vision. A successful church operates under one, single, unified vision supernaturally given by God and based on the Great Commission which determines its pursuit of lost souls.
Your vision will inevitably determine the direction of your work. In order to serve as a ground work for what follows next in the church-planting process, the vision must provide purpose, mission and location. The purpose will determine what the future organization will do. The mission will establish the means of getting it done. The location will help establish a knowledge center where beilevers will assemble in order to obtain answers for certain needs. These can be determined by the purpose and mission of the church.
In all human efforts, a true church cannot be established without a vision from God. However, capturing vision is a very personal process which involves knowing yourself, knowing your ministry context and knowing God. A vision, then, can be obtained only through the Biblical means of prayer, fasting and solitude.
Since it is not a quick fix, a true vision emerges over a period of waiting on God. It has also been noted that the process of obtaining the vision is often longer than the realization of the vision itself. Such method clearly invests not only in the fulfillment of a project, but also in the personal growth of the individual and the community which undertakes it.
Get ready to share the vision you have accepted through:
1. Presenting the vision in a concise memorizeble form which clearly expresses its purpose and goals.
2. Make a continuous and constant presence of the vision in your methodology through preaching, teaching, discipleship, conference and other methods of communication.
3. Consider the vision as the basis of your ministry strategies.
4. Provide a more descriptive statement of the means through which the vision will be brought to realization.
The above process involves not only capturing, but also taking ownership of the vision. The great leader is a servant of the dream. The vision will never become a reality unless you can communicate it to others who can see your commitment to fulfill it. Thus, you personify the vision. Only then will the vision become a common vision and form the identity of your congregation.
(Excerpt from Analytical Overview and Church Planting Proposal for Bulgarian American Congregations Considering Cultural, Economical And Leadership Dimensions)
Internationalization vs. Naturalization
In the beginning of 21st century, when perspective and persona are changed by postmodern thinking, church planting is most important. Providing a strategy for church planting and growth is to serve as a roadmap to success for Bulgarian church leaders and people who have dedicated their lives to making a difference within the community of believers. It is our prayer that such strategy becomes part of the Great Commission given to the Christendom.
The process of transformation of Bulgarian communities in the United States toward a more contemporary and functional model of ministry will inevitably reflect on the process of internalization, which is taking place within the Church of God. The natural birth of the church, however, as described by the Bible does not include a process of internationalization in which one nation creates an environment for other nations in order for better representation. On the contrary, the Bible speaks of ecclesial equality represented by many ethnic groups naturalized in the body of the church. Naturalization in the church brings both equality and unity among its members. Internalization, respectively, resembles a process of mechanical assembling of a large mass of people under one name without giving them a unique nature that characterizes the community.
Further recognition of the ethnic groups of non-American-born believers represented within the Church of God in the United States will provide the ability to naturalize its infrastructure as a body, rather than artificial over force to internationalize a body of an already ethnically diverse community. In the beginning of the 21st century such strategy will give the Church of God the opportunity to successfully target cross-cultural communities across the United States and produce church growth in metropolis and large urban developments, where the strategies for growth based on its historical dominating rural culture have proven long-ineffective. Finally, such detailed focus on cross-cultural ministries will assure the productive attention not only to large ethnic groups, but also to small and growing cross-cultural communities, which will continually assure the cultural and ethnic diversity of the Church of God and will provide it with a realistic international appearance.
Excerpt from Analytical Overview and Church Planting Proposal for Bulgarian American Congregations Considering Cultural, Economical And Leadership
Dimensions
Bulgarian Law on Religions (Law on the Religious Confessions)
Chapter One: General Provisions
Art. 1 This law provides for the right of religion of all persons under the jurisdiction of the Republic of Bulgaria and its protection, and the legal status of the religious communities and institutions as well, and their relations with the state.
Art. 2 (1) The right of religion is fundamental, absolute, subjective, personal and inviolable.
(2) The right of religion shall include everybody’s right freely to form his/her religious persuasions and to choose, change and worship (practice) freely his/her religion – individually or in collective, in public or in private, by worship, teaching, rites and rituals.
Art. 3 (1) Nobody shall be persecuted or limited in his rights because of his religious beliefs. No limitations or privileges based on affiliation or rejection of affiliation to a religion are allowed.
(2) Religious convictions shall not be basis for a refusal to fulfill obligations established by the Constitution.
Art. 4 (1) The religions are free and equal in rights. Religious institutions are separate from the state.
(2)No state interference in the internal organization of the self-administered religious institutions shall be allowed.
(3) The state shall provide conditions for free and unhindered exercise of the rights of religion assisting with maintenance of tolerance and respect between the believers from the different religions and between believers and non-believers.
(4) No religiously based discrimination shall be allowed.
Chapter Two: Right of Religion
Art. 5 (1) The right of religion shall be exercised through forming and manifestation of religious belief, establishment or participation in a religious community, organization of a community’s institutions, accomplishment of religious training and education through dissemination of the respective belief orally, in print, by the use of electronic media, in the form of lectures, seminars, courses, programs, etc.
(2) Religious belief may be manifested through carrying out of the respective religious beliefs through worship, rituals, and customs.
(3) The religious belief is expressed in private when it is accomplished from a specified member of the religious community or in the presence of persons belonging to the community, and in public, when its expression can as well become accessible for people not belonging to the respective religious community.
Art. 6 (1) The right of religion shall include the following rights as well:
a) establishment and maintenance of religious organizations with structure and ways of representation which are suitable according to the free understanding of its members;
b) establishment and maintenance of places of worship or religious meetings;
c) establishment and maintenance of proper charitable or humanitarian institutions;
d) production, acquisition and use to the extent necessary for the rites and the customs of a religion or belief according to a related with the worship aims;
e) writing, publishing and dissemination of religious publications;
f) delivery and reception of religious training in a language according to one’s own choice;
g) preaching and training of religion or belief in places proper for this purpose according to the community’s and institutions, and creation and maintenance of educational establishments that are appropriate according to the communities and institutions, following the requirements of the law;
h) collection and reception of voluntary financial and other support and donations from persons and institutions;
i) observance of the days of rest and respecting religious holidays;
j) establishment and maintenance of relations in the country and abroad with persons and communities on religion and belief issues.
(2) Parents and guardians shall have the right to ensure religious training to their children according to their own convictions.
Art. 7 (1) Freedom of religions shall not be directed against national security, public order, people’s health and the morals or the rights and freedoms of persons under the jurisdiction of the republic of Bulgaria or other states. Other grounds for limitations of the right of religion, different from the enumerated, shall not be introduced.
(2) Religious communities and institutions and religious beliefs cannot be used for political purposes.
(3) Rights and freedoms of persons who are members of a religious community shall not be limited by the internal rules, rituals and rites of this community or institution.
(4) Religious communities and institutions shall not attract children and minors under 18 years of age when there is an express refusal of their parents or guardians.
Art. 8 (1) The right of religion shall be limited only with a court decision under the terms of adversary proceedings, if the requirements of Art. 7 are being abused.
(2) The competent court of the first instance in this case shall be Sofia City Court.
Art. 9 Limitation of the right of religion may include:
(1) Prohibition of dissemination of a certain printed publications;
(2) Prohibition of the total publishing activity;
(3) Restriction on public manifestations;
(4) deprivation of registration of educational, health or social enterprises
(5) Cancellation of activities for a period of up to six months;
(6) nullifying of the registration of the legal entity of the religion.
Art. 10 The specific religions are characterized among themselves with their name, religious beliefs and the natural persons composing their religious communities.
Art. 11, paragraph 1. The traditional religion in the Republic of Bulgaria is the Eastern Orthodox. It plays a historic role in Bulgarian statehood and has actual meaning in the state’s life. Its voice and representative is the autocephalous Bulgarian Orthodox Church, which under the name Patriarchy, is the successor of the Bulgarian Exarchate and is a member of the United, Holy, Congregational and Apostolic Church. It is led by the Holy Synod and is represented by the Bulgarian Patriarch who is Metropolitan of Sofia.
Paragraph 2. The Bulgarian Orthodox Church is a legal person. Its structure and management are established by its bylaws.
Paragraph 3. Paragraph 1 and 2 cannot be the basis to grant privileges or any advantages [to the Bulgarian Orthodox Church] over other denominations by a law or sub-law [normative administrative act].
Art. 12. (1) The relations of the religious institutions with the government and the connected documentation are carried out in the official Bulgarian language.
(2) During performance of religious rituals and during worship another language can be used according to the choice of the religious community and according to the tradition of its practice.
Art. 13 (1) Religions can establish for their needs ritual, houses of prayer or worship for public religious rites and services in facilities owned or rented by the religious institution or local branch. Buildings of the religions are built observing the Law on Land Use of the Territory and the respective sub-laws [administrative normative acts, taking account [religious needs].
(2) Religions may organize public activities outside of houses of worship as well.
Art. 14. The secret of confession is inviolable. No cleric shall be forced to testify or to deliver information about facts and circumstances which he came to know during confession.
Chapter Three
Art. 15. Religious communities shall acquire status of a legal person on the conditions and according to the procedures of this law.
Art. 16. Registration of religious communities as a legal person shall be accomplished by the Sofia City Court.
Art. 17. Legal procedures for registration shall be carried out following the procedures of Chapter 46 of Civil Procedure Code.
Art. 18. The Sofia City Court may require expert opinion in relation to the registration of religious communities from the Directorate of Religions.
Art. 19. The statute of a religion must include:
(1) name and headquarters of the religion;
(2) short statement of the religious beliefs;
(3) structure and bodies of the religion;
(4) the manner of specifying of ruling authorities and the period of their mandate;
(5) persons who have the right to represent the religion, the manner of their appointment, their change or replacement and the period of their mandate;
(6) manners of taking decisions and procedures for summoning of sittings of the [supervisory] bodies of the religion;
(7) internal property relations [within the religion];
(8) manners of termination and liquidation.
Art. 20. The Sofia City Court shall manage a public register of religions with the status of legal persons, in which are listed :
1. legal resolution for registration by the Court ;
2. name and headquarters;
3. ruling bodies and representation;
4. names of the persons, which are representatives of the religious institution.
Art. 21. (1) Religions can have local branches according to their statute.
(2) Local branches shall be registered by the mayors of the municipalities, according to the place of the [mayor’s] headquarters, under the conditions of notification regime, within a 7-days term, on the basis of an application by the central leadership of the religion or authorised by it person according to the statute.
(3) The application, according to paragraph. 2, shall include:
1. The court decision of the Sofia City Court for the registration of the religion and its central leadership, together with the respective power of attorney to the [local] person authorized by the central leadership.
2. A certificate from the central leadership for persons, who shall represent the central leadership in the respective Municipality, the seat and the address of the local subsection.
(4) The mayor shall inform the Directorate of Religions of the performed entry within 3 days after the entry in the [local] register is completed.
(5) The Municipality administration shall maintain a register of local branches of religions.
Art. 23. If it is possible according to the statute of a respective religion, local branches shall register as legal persons in a regional court, within the jurisdiction of the municipality where its headquarters are located.
Chapter Four: Property and Finances
Art. 24.(1) Religions and their branches, which have acquired status of a legal person, according to the procedures of this law shall have right to their own property.
(2) Property of the religious organizations shall include: right of ownership over a property; limited property rights on real estate; fruits from managing of real estate, including rents; profits or dividends from participation in commercial companies or associations of commercial companies; right of ownership of movable property, including securities; Copyright Law rights; income from state subsidies, donations, testaments and others.
(3) The state and municipalities may lease to religious institutions and their local branches free of charge the right to use state or municipal real estate, as well as to support them with subsidies provided in the governmental or municipal budget.
Art. 24. Disposal of the properties of the religions shall be as provided in their statute.
Art. 25. (1) To meet their needs registered religions shall have a right to produce and sell things, connected to their religious activities, rituals, rites..
(2) Activities covered by paragraph 1 shall not be consider as commercial activity under the terms of the Law on Commerce.
(3) Prayer houses, temples, monasteries, objects and persons, connected to worship activity, shall not be used for the purpose of advertising by merchants according to the meaning of the Law on Commerce, without the express agreement of the respective religion.
Art. 26. Registered religions shall have the right to possess and maintain cemeteries at their own expense.
Art. 27. (1) The state shall support and encourage religions registered under this law for their religious, social, educational and health activity through tax, credit and interest rates, customs and other financial and economical relief under the terms and conditions specified in the respective special laws.
(2) When religions use preferences according to paragraph 1, their yearly accounting reports shall go through an obligatory independent financial audit by registered auditors. In these cases the parts of the verified annual accounting reports referring to the use preferences shall be presented at the Ministry of Finance.
(3) When infringement of the law is detected Ministry of finance informs the prosecutor’s offices and of the governmental finance control for execution of checks and activities provided in the law.
Art. 28. A religion, which has acquired of legal personality according to this law, shall be able to establish commercial law entities.
Art. 29. (1) Legal persons with a not-for-profit purpose to support the popularizing of a specific religion, which has acquired status of legal person, can be established after a preliminary consent of the referring religious institution.
(2) Legal entities with ideal purpose according to paragraph 1 have not the right to accomplish activities which represent practice of religion in public.
Art. 30. Distribution of the state subsidy for the registered religions is done under the auspices of the law on the state budget.
Art. 31. Labor relations of the clergy and the officers of the religious institution are arranged according the statute of the religious institutions [in conformity with] the labor and social laws.
Chapter Five: Hospitals, Social and Educational Establishments of Different Religions.
Art. 32. (1) Those religions registered in accordance with this law, can open up hospitals, social and educational establishments.
(2) The hospitals, social and educational establishments of these religions are established and work according to the decree of the common law and a special arrangement of the law found herein.
Art. 33. The Ministry of Health, the Ministry of Labor and Social Care, and the Ministry of Education and Science oversee the observance of the governmental requirements and fulfillment of the activities of the said hospitals, social and educational establishments of different religions.
Art. 34. Religions are not allowed to condition admission into health or social establishments on affiliation with the respective religious community.
Art. 35. (1) Religious institutions, with the approval of the Minister of Education and Science, can open ecclesiastical schools with their own ritual needs in accordance with the law of national education.
(2) The education obtained in these ecclesiastical schools must be equal to the education received in a regular school in accordance with the law of national education.
(3) High schools can be opened by the order and conditions stated in the law for national education for private schools.
(4) The prerequisites for a person younger than 18 years of age to attend an establishment of religious education, according to Art. 1., should be a written agreement of allowance from the parents or legal guardian.
(5) Establishments of religious education cannot hinder the right of receiving obligatory degrees of governmental education stated in the constitution and the law.
(6) The establishments of religious education can open universities in accordance with the order of the law of higher education.
(7) Schools of higher ecclesiastical education can be opened by a proposition from the leadership of the establishment of religious education with an approval from the Ministry Council.
Chapter Six: The Department of Ecclesiastical Matters
Art. 36 The Ministry Council must carry into effect the governmental policy in the area of the rights of religion.
Art. 37. The Directorate of Religion is a specialized administration in the Council of Ministers which:
1. coordinates the relations between the executive power and the establishments of religious education;
2. helps the Ministry Council fulfill the governmental policy of sustaining tolerance and respect between the different establishments of religious education;
3. organizes and leads the work of the expert consultative committee of the establishments of religious education;
4. gives expert conclusions and point of view according to that which is contained in this law;
5. gives a point of view concerning the request of permission for foreign ministers to stay in the country who have been invited by the central leadership of the registered establishments of religious education;
6. checks on calls or complaints from citizens for disturbing their rights or the rights and freedom of their relatives by violating the establishments of religious education from the third party.
7. observes that officials do not violate the order of religious rights and freedom;
8. checks on calls or complaints of religious activity not permitted by the law in accordance with Art. 7. of this law, and when needed , informs the agency of the public prosecutor;
9. makes proposals on distribution of the governmental subsidy directed to the registered establishments of religious education;
Chapter Seven: ADMINISTRATIVE AND PENAL PROVISIONS
Art.38. (1) Any person carrying out religious activity in the name of a religion without representational authority is penalized with a fine from BGN 100 to BGN 300.
(2) When the above mentioned act is repeated, the fee is BGN 500 to BGN 1000.
Art. 39. Any person who violates a situation not included in the written law but is a stumbling block to the free organization or inhibits the expression of religious convictions will be fined BGN 100 to BGN 300.
Art. 40. (1) If the articles of this law are violated but the act is not a criminal offense, the person will be penalized with a fee of BGN 500 to BGN 1,000. If a person holding a juridical position performs the act, sanctions will be levied from BGN 500 to BGN 1,000.
(2) For the least important cases, according to /1/, there will be a fine of BGN 100 to BGN 300.
Art. 41. (1) Violation of this law will be noted with public warrants issued by the officials of the establishments of religious education.
(2) The penal orders of applying a sanction by this law will be issued by the director of the establishment of religious education.
Art. 42. Public Acts and Penal Orders, by this law, will be constituted, issued, and appealed according to the order circumspect in the law of Administrative Violations and Sanctions Act.
TRANSITIONAL AND FINAL PROVISIONS
§1. In the sense of this law:
1. Religion is a set of faith principles and convictions upon the basis of which worship rites and rituals are performed, and a religious community and religious institutions are formed.
2. A religious community is a voluntary union of natural persons for the manifestation of a certain religion, performance of worship, religious rituals and ceremonies.
3. A religious institution is a religious community registered in accordance with the Law on Religions which has the capacity of legal personality, ruling bodies, and a statute.
§ 2. (1) Registered establishments of religious education according to Act 6 from the law of the establishment of religious education (State Official Newspaper…) preserve their status of legal entities.
(2) Within a month after the execution, of the law the Directorate of Religion grants to the Sofia City Court the list of registration of the registered establishments of religious education and their regulations and also their standing orders.
(3) The court officially incorporates in the closed-door meetings registered establishments of religious education according to /1/. In this case the court could not refuse an incorporation of the entry of the registration.
(4) The registered local units of the establishments of religious education, existing prior to the validity of the law, which are legal entities are being incorporated officially by the respected district court within their headquarters in a closed-door meeting and by the request of the central leadership of establishments of religious education accompanied with a certificate of this registration of Sofia City Court. Mayors of the Municipalities, within a month of the incorporation of the law, deliver to the district court the registration of the local units of establishments of religious education.
§ 3. Persons who have seceded from the registered religious institution in violation of its By-laws, cannot use an identical name and use or operate its property.
§ 4. (1) According to the request of the registered establishments of religious education the director of the department of Ecclesiastical Matters under the ministry council issues a certificate for the right of ownership between establishments of religious education and pre-existing religious, educational religious, and social welfare legal entities before 1949.
(2) The representatives of the respective establishments of religious education introduce the claim before the Sofia City Court for establishing right of ownership by submitting the certificate to the director of the Department of Ecclesiastical Matters according to /1/.
(3) The Court states its decision, which is being incorporated in the registration according to Act 20.
(4) The decision may be appealed by other registered establishments of religious education, according to the order GPK.
§ 5. Art. 133a of the Law on the Persons and the Family is repealed.
§ 6. § 2, para. 2 of the Law on Legal Persons with Not-for-Profit Purpose is amended by replacing the wording “religious activity” with “activity, pertaining to a religion.”
Mississippi Triumph Churches
The Mississippi Triumph Churches have chosen Cup & Cross ministry’s training materials for the development of their ministers and congregations. Our ministry has offered a series of training materials including 20 Ways to Kill Your Church, 30 Ways to Kill Your Youth Ministry, etc.
Easter Report
The following message is a report of the Easter 2004 ministry activities of Cup & Cross Ministries International in the area of Yambol, Bulgaria.
This year Easter in Bulgaria was on the same date as in the United States. Our team spent three weeks in organizing the events for the Easter week of April 4-11, 2004.
The week began with special services on Palm Sunday in eight of the churches. They were followed by a three-day fast (Monday through Wednesday) along with the regular weekly program of traveling and ministry on these days.
On Thursday, April 8, the congregations gathered in the Kamenetz church. A special lunch was given for the 70 children who are a part of the Sunday School program of the churches. Our team held a prayer service between 2:00 pm and 5:00 pm. At 5:00 pm everyone participated in a special ceremony of lighting newly installed neon cross on the front wall of the church.
The evening service began at 6:00 pm with an Easter play and lasted over four hours. Several worship teams from the churches in Yambol (approximately 15 people) traveled to Kamenetz to help in the music program that followed. The music program turned into a spontaneous worship service where people were singing, crying and kneeling on the floor in prayer. Several of the ministers preached about Christ’s sacrifice. The sermons were followed by a Communion service in which both Protestant and Eastern Orthodox believers participated. The service ended with reciting of Psalms, testimonies, singing and payer for the sick.
On Easter Sunday the congregations joined all protestant churches in Yambol. The meeting was held in the city cinema as approximately 800 were present.
