Cup & Cross Ministries 2003 Ministry Report
In 2003 Cup & Cross Ministries was active in both the United States and Bulgaria. Through an international call for Pentecostal revival, our team was able to minister, analyze, inform and strategize with Pentecostal churches in the United States, the Philippines and India while working closely with the network of Bulgarian Evangelical Churches in North America and the Bulgarian Church of God. Cup & Cross Ministries accented on revival evangelism, leadership training, mission outreaches, church planting and the use of media accomplishing the following results:
1. Held over 50 revivals and church services in the United States
2. Organized and held a national Revival Harvest Campaign which spread in five states in the period of six months
3. Held over 1,200 church services in Bulgaria
4. Organized three new churches in the Yambol region of Bulgaria
5. Traveled collectively over 30,000 miles providing pastoral care for 17 churches in the Yambol region of Bulgaria
6. Organized and held six training seminars for ministers in the Yambol region of Bulgaria
7. Compiled, analyzed and published the official current growth statistics for the Bulgarian Church of God
8. Organized and held two ladies conferences entitled Women of Godliness in the Yambol region of Bulgaria
9. Held three baptism services for over 30 people, an adequate number of communion services, prayer meetings and holiday services for churches and communities
10. Provided timely analyses for the political, economical and social conditions in Bulgaria and their effect on the Bulgarian Protestant Movement
11. Increased the number of published monthly informative bulletins about Bulgaria and the Bulgarian Church
12. Broadcasted over 50 weekly radio Chastain programs with air-coverage in the Yambol region of Bulgaria and accented on the international media outreach providing timely information via radio, television and internet
13. Continuously provided insightful facts and analyses of the history of the Bulgarian Protestant Movement from a ministerial point of view and its effect on the Bulgarian Church in the beginning of the 21st century
14. Reprinted and distributed an adequate number of Sunday School materials
15. Studied and analyzed the growing number of Bulgarian Evangelical churches in North America and provided training strategies for ministers and churches to lay the foundation for a nationwide network and further inner-structure development
The End of Days: Series on Revelation
In 2004 Cup & Cross Ministries International is committing to hold a series of seminars and sermons on the subject of eschatology (the last days). The following are some of the topics which will be presented in a Sunday thru Wednesday, Friday thru Sunday, or Sunday only format:
The 7 Churches of Revelation
The Rapture of the Church
The Great Tribulation
The Number of the Beast
The Millennial Kingdom
The Heavenly Jerusalem
The Second Coming
The Bible Code: Theory or Reality
Harvest Revival Campaign Extended
On September 1, 2003 Cup & Cross Ministries International launched Harvest Revival Campaign 2003. This evangelistic endeavor contains revival services in strategic locations purposing to enhance the ministry of local congregations and to reach the unchurched in the community. Based on the successful results and the high volume of requests, we have prayerfully considered to extend the Revival Campaign until March 1, 2004. It is our prayer that the ministry which we offer is beneficial to both your congregation and community.
Christmas in Bulgaria
Although the Communist Regime outlawed the Christmas holiday for 45 years in Bulgaria, Christmas has always found a place in the hearts of the Bulgarian people. For centuries since the Bulgarian national conversion to Christianity in 864 AD Christmas has been a central Bulgarian holiday. As Orthodox Christianity is still the main religion in Bulgaria for many, Christmas has a Christian Orthodox accent including the Orthodox traditions and customs. Yet, the Bulgarian Protestant community has supported for the preservation of this Christian holiday especially during the time of the Communist persecution.
According to the Orthodox customs the Christmas holiday begins 40 days before the Christmas Eve. This time is called “Great Fasting” and is a time when no meat is eaten.
Christmas Eve is the end of the Great Fasting. On Christmas Eve the family has dinner together. The hostess prepares nine meals without meat. Some of them are: beans, vine or cabbage sarmi (vine or cabbage leaves stuffed with rice), stuffed peppers, pickles, walnuts, apples, honey, ushaf (a traditional Bulgarian meal prepared by boiling dried fruits), and round bread.
After the fast is over meat is served. Usually most of the Bulgarians eat pork chops, kebab and sausages. The kebab is prepared by cutting in small pieces the pork stewed with onions and pepper. The sausages are made of homemade minced pork.
Central for the Bulgarian Christmas dinner is the bantiza, which is a baked strudel like pastry filled with an egg and cheese mixture. A coin is put in it for luck. The oldest man in the family breaks the banitza and gives a piece everyone. The one who gets the piece with the coin in it is believed to be very wealthy in the New Year. The Christmas Eve table is not cleared until the following morning, a typical tradition to insure that there will be plenty of food in the coming year.
“Surovaknitza” is another typical Bulgarian Christmas tradition. The surovaknitza is made of a cornel stick/cudgel. It is pruned so that several branches remain on the two sides of it all along its length. Then the branches that are one against another (at the same level of the stick) are tied so that they form something like a round circle one half of which is at the left side and the other half is at the right side of the stick. Three or four such circles are formed on the length of the stick as the upper circles will be smaller and the lower circles will be wider. The circles and the stick are wrapped with woolen and cotton yarn (usually white and red). It is decorated with little balls made out of cotton, strings of popcorn, raisins, prunes, dried apple slices, dried peppers, etc.
The ready surovaknitza is used by the children to pat on the backs of their parents, grandparents, extended family, friends and any visitors in the house after the Christmas Eve. While patting, the kids say a wish for health, wealth, happiness and all the best to one patted. The patted person pays a dollar or five dollars to the child in order to receive a blessing in the New Year.
Around Christmas many Bulgarians celebrate their name days. It is almost like a birthday, except instead of a date the parson’s name is celebrated. This is usually done on the day of a particular saint after whom the person is named. For example:
December 4 – St. Barbara’s Day
December 6 – St. Nicholas’ Day (Nikoulden)
December 20 – St. Ignatius’ Day (Ignazhden)
January 1 – Vassil’s Day
January 6 – Epiphany – St. Jordan’s Day
January 7 – St. John’s Day (Ivanovden)
Another Christmas ritual is called Koleduvane. All the participants in it are men – bachelors, fiances and young men who have just married. This ritual group has its own name that differs from place to place and is connected with the region of the country – koledari, kolednitzi, koledare, etc. All the men choose their leader at St. Ignatius’ Day – he is called stanenik, usually an older man. The group has 10-15 persons. Each group includes younger boys (they are called cats), who walk around the houses and tell the hosts that the koledari are coming. The koledari wear old Bulgarian traditional clothing. They go round the houses in the village or in the town from midnight till dawn. On their way, in front of the gate and in the house they sing specific ritual songs. The songs differ from one another according to the place they are sung and the person they are dedicated to. As a whole, these songs are ritual wishes for happiness in the family and rich crop in the farm. The first song usually begins with this verse:
“Get up, get up dear host!
We are singing for you!
We have come to visit you,
We are good guests for you, koledari!”
The leader of the group carries in his hands the ring – shaped bun, which is a gift from the host. After the songs have been sung he tells a Christmas blessing:
“Let God grant you health;
We have brought in your house revelry! “
Besides the ring–shaped bun the hosts present the koledari with money, meat, flour, wine, beans and bacon. This ritual ends up with a common feast. Every family has a Christmas tree in their home; some are decorated with electric lights, some with candles. The tree is usually decorated with ornaments purchased in the store, cotton balls to imitate snow and a star on the top. Gifts are placed under the tree.
Christmas among the Bulgarian Protestants
Communism changed a lot in the Bulgarian mentality. For 45 years Christian holidays like Christmas and Easter were strictly forbidden. Christmas symbols and words were changed in an anti-Christian propaganda. For example, the traditional Bulgarian Christmas greeting Tchestito Rozdestvo Hristovo (Happy Birth of Christ) was replaced with Vesela Koleda (Joyfull Koleda – the word koleda derives from the Bulgarian word “kolia” which means to kill, to slay, and symbolizes the Bulgarian custom of slaying a pig in the preparation of the Christmas dinner). The name of Santa Claus was replaced with Grandpa Frost – again an old man with red clothing, long white beard and bag with presents; however, completely separated from the Christian meaning of the holiday. Even the traditional Orthodox Church was limited in their practice of Christmas.
Nevertheless, regardless of the persecution, secretly or openly, Christmas has always been present among the Bulgarian Protestants. Usually the church congregation would gather for a special Christmas service on Christmas Eve. In the Underground Church this event was one of the few occasions where the local congregation would come together and remain unnoticed by the secret police because of the celebration going on. Using the rare opportunity the church would not only use the time for fellowship but also for Communion and Baptism services. Since the churches did not own buildings, the baptismal would usually be performed in a river after the ice had been broken.
With the Fall of the Berlin Wall the situation changed dramatically. Through the largest spiritual revival Eastern Europe has ever known, in 10 years millions came to Christ. In the midst of the severe national economic crises, for protestants Christmas became not only a time of celebration, but also a time to reach to the ones in need. Thus the renewed Christmas became more powerful as it not only reflected on the Christian tradition but a real-life inspired practice of Christianity.
The Bulgarian Church of God is no stranger to these events. Every Christmas is seen as a ministry opportunity, as several activities take place. There are Christmas dinners for the needy which take place in the churches that sponsor social centers across the country. There is also a Christmas gift service for children from homes for children.
Christmas is a time when the church congregation comes together for reconciliation and recognition of the Birth of Christ. As the Christmas message is preached and Silent Night is sung, this holiday also becomes a celebration of the liberation of spirit and soul, provided by God through His Son. Thus for the church in a post-Communist context Christmas is the gift of liberty to come together and to worship. Remembering the Son of God who came to liberate us from sin and death we also wish you a Marry Christmas and a Happy New Year.
Church-Split Protection Plan
The past experience with Bulgarian churches in North America has been scared by series of church splits. A true test of leadership ability is to recognize the problem before it becomes an emergency. Based on this present research, the three major problems of ministry for the Bulgarian churches in North America include: culturalization, leadership and finances. One cannot allow circumstances to mold the future. Therefore, church split modes must be foreseen with preparation that includes the following steps:
1. Give your people freedom and never use fear in leadership.
2. Allow the congregation to experience and follow God.
3. Make your environment safe for people to approach you.
4. Always take the high road as a leader.
5. Accept responsibilities and be accountable.
6. Endorse growth and multiplication as healthy and necessary.
7. Continuously promote unity and togetherness in everything.
Church-Growth Characteristics
Growth begins with investment in a process which will cause change. Churches which experience dynamic growth focus on the following important dynamics:
(1) Genuine experiences of the presence of God;
(2) High level of self-motivation;
(3) Unified vision and purpose;
(4) Clear goals;
(5) Pioneering or establishing a precedent;
(6) Finding people in the community and building relationships in the church structure;
(7) Relevance to their location and culture;
(8) Teaching activities and services designed to understand and to be understood;
(9) Encourage participation and commitment;
(10) Strong leadership;
(11) Quick to implement positive changes;
(12) Not afraid to abandon unnecessary traditional programs.
Such dynamics will draw people to your church.
Bulgarian Evangelical Alliance
After more than thirteen years of democracy in Bulgaria and after fifty years of Communist persecution, the Bulgarian Evangelical Alliance is again officially recognized. The first documents for the existing of the organization are dated from the end of the 19th century. A 1909 document states that in September of the same year the Bulgarian Evangelical Alliance held a national conference. The Alliance was formed by the Baptist, Methodist and Congregational churches in Bulgaria including the Theological Seminary in Samokov, the Bulgarian Bible Society and the Society of Bible Distributors as associate member. According to some testimonies, the Alliance was a member of the European Evangelical Alliance; however, no official documentation to prove this was preserved. During the Communist Regime in Bulgaria, the Evangelical Alliance was outlawed. In December of 1989, the Bulgarian Evangelical churches formed an initiative committee to prepare the new bylaws of the Alliance and to encourage the Evangelical churches to work together. The 1989 founding member-churches of the Alliance were Baptist Union, Assemblies of God, Congregations, Methodist and Bulgarian Church of God. The Bulgarian Evangelical Alliance is an official member of the European and World Evangelical Alliances.
Eley: Central Church of God, Sofia
For the last ten years the Central Church of God in Sofia, Bulgaria has been enjoying the ministry of an instrumental ensemble by the name of Eley (Anointing). The members of Eley have given their best and sacrificed greatly to provide the church and its outreaches with their ministry of praise and worship. Through the years they have recorded several Gospel albums, which have become a national event, not only for Christens, but for all Bulgarians. Recently, Eley was given an unique opportunity to host a TV Gospel music show for the Sofia TV channel NTV. The show contains discussion of various topics, a number of songs from Eley’s albums and a Gospel music educational segment. Eley has been able to use this opportunity as a tool for evangelism, as often they host the show in the streets of Sofia performing before great crowds. Cup & Cross Ministries International is proud to be an active partner and supporter of this endeavor.
The 50/20 Principle Reexamined
At the final resolution of the Biblical story of Joseph, Genesis 50:20 states “you intended to harm me, but God intended it for good.” This statement of God’s faithfulness to complete a vision He had given, is called the 50/20 principle.
Recently, I came by an internet article on the 50/20 principle. In its development, the author brought a series of exclusive facts from the life of Joseph, showing the application of the 50/20 principle in an almost-vendetta-like context. The principle was then used in an ecclesial context where it was pointed out to the reader that it will work regardless of the circumstances and with very little concern of context and intent. Such conclusion was unacceptable regardless of if it was based on a personal experience or a limited understanding of the Spirit of the Bible.
These thoughts bid me to return again to the Genesis text and to reexamine the 50/20 principle in light of the present reading. Fortunately, the 50/20 principle is much more than a vendetta against people in the church that has done us wrong. It is a principle for reconciliation and unity within the family of God. Looking closely into the Biblical text one must notice that the 50/20 principle exists only in a particular context clearly described by the author of Genesis. This context consists of two other principle, which I will call the 50/19 and 50/21 principles. The following five conclusions then could be made by reading Genesis 50:19-21 and considering the context of the 50/20 principle:
1. Corporative Application: The 50/20 principle is not about one person alone. In other words, it was not God’s personal vendetta on Joseph’s behalf to bring Jacob’s sons before him in humility. God had a much higher plan. He intended to preserve the Hebrew nation in Egypt in the seasons of famine until the time of the Exodus. For this very reason Joseph had to suffer and what his brothers did was an undividable part from the plan God had for his life. Similarly, Christ suffered on our behalf and His suffering and crucifixion was the very plan of God for our redemption. Yes, suffering is bad, but it is redemptive and God uses it to bring us closer to him. Once we recognize this Biblical truth, we will never have to vindictively ask God to punish the ones who do wrong against us.
2. Context Application: The 50/20 principle cannot exist without the 50/19 and the 50/21 principles regardless of the interpretation which is applied to the text. The 50/20 principle was simple meant to exist that way – together with 50/19 and 50/21 and never separate from them.
3. Pre-text Application: The pre-text application is included in the 50/19 principle (Genesis 50:19). The 50/19 principle is an “against-control” principle. It requires that we let go and let God. The 50/20 principle can be applied only after the 50/19 principle has been put in action. In other words, we cannot attempt to control the situation and expect God to protect us. He will only do so, after we admit that it is not our battle and it is not in our power alone to bring His plan for our lives to reality.
4. Unity Application: The 50/20 principle is about forgiveness – not vengeance. God applies it in our lives only when we are ready to forgive and reconcile with others. Holding grudges and desiring or attempting personal vengeance only disables the 50/20 principle.
5. Post-text Application: The post-text application is included in the 50/21 principle (Genesis 50:21). It clearly shows that the 50/20 principle is about keeping forgiveness between the people thus bringing continuous (not momentous) unity in the community.
In conclusion, the 50/20 principle has nothing to do with the ego and everything to do with the ego-sacrifice. It is not that through this principle God brings revenge for our pain and suffering, but He uses them to bring His corporative plan for the whole ecclesial community into reality. Once having realized that, we will look at the wrong doing of others and at our personal suffering in a different way. And perhaps, we will look at the suffering of others cause by us in a different way as well …
Revival Harvest Campaign Continues
On September 1, 2003 Cup & Cross Ministries International launched Revival Harvest Campaign 2003 – a cross-cultural evangelistic event that purposes to enhance the ministry of your local congregations and reach to the unchurched in your community. The Compaign has already completed several successful ministry events and has impacted churches in Tennessee, South Carolina, Georgia, Florida, Mississippi and Illinois. If you would like your church to participate in this endeavor for the Kingdom, please contact us.
