Revival Harvest Campaign 2014 in Bulgaria
For the 11th year in a row we have initiated our Revival Harvest Campaign in Bulgaria – a time of intense ministry throughout the whole country. This year we’ve invited a Danish minister by the name of Johny Noer who first came 25 years ago while Bulgaria was still under communism.
In April, 1989 Brother Noer and his Pilgrim Convoy entered Bulgaria from its Southern border. They met with Bulgarian believers under the Regime and ministered in several churches along the way. Their last services were in the Black Sea port city of Varna where 4,000 gathered in the first service alone.
The message he preached was plain and simple. In fact, it contained the exact words he was forbidden by the Communist Police to say after being arrested and his passport taken from him. The words of the message were: “LET MY PEOPLE GO!”
At the Sunday morning service, over 8,000 Bulgarian Christians from the whole country gathered in and around the Pentecostal Church of Varna. They were all surrounded by a dense police cordon. Johny Noer stood at an improvised (makeshift) platform on the roof of the old church building at Lenin Boulevard with a message which shook the spiritual foundations of Bulgaria: “LET MY PEOPLE GO!” No more than seven months later, the communist government in Bulgaria resigned never to take power in the country again.
Exactly a quarter of a century later, we’ve invited brother Johny Noer to Bulgaria again to proclaim the words of the same message to the same people of the same God: “LET MY PEOPLE GO!”
Average Cost of Living in Bulgaria in 2014
| Restaurants | |
| Meal, Inexpensive Restaurant | $6.75 |
| Meal for 2, Mid-range Restaurant, Three-course | $25.00 |
| Combo Meal at McDonalds or Similar | $4.75 |
| Cappuccino (regular) | $1.10 |
| Coke/Pepsi (0.33 liter bottle) | $1.10 |
| Water (0.33 liter bottle) | $0.75 |
| Markets | |
| Milk (regular), (1 gallon) | $3.75 |
| Loaf of Fresh White Bread (16 oz) | $0.50 |
| Rice (white), (16 oz) | $0.65 |
| Eggs (dozen) | $1.85 |
| Local Cheese (1 lb) | $2.75 |
| Chicken Breasts (Boneless, Skinless), (1 lb) | $2.00 |
| Apples (1 lb) | $0.50 |
| Oranges (1 lb) | $0.60 |
| Tomatoes (1 lb) | $0.55 |
| Potatoes (1 lb) | $0.30 |
| Water (1.5 liter bottle) | $0.35 |
| Transportation | |
| One-way Ticket (Local Transport) | $0.55 |
| Taxi (In town trip) | $2.00 |
| Gasoline (1 gallon) | $7.00 |
| Volkswagen Golf 1.4 90 KW Trendline (Or Equivalent New Car) | $22,000 |
| Utilities (Monthly) | |
| Basic (Electricity, Heating, Water, Garbage) for 85m2 Apartment | $125.00 |
| 1 min. of Prepaid Mobile Tariff Local (No Discounts or Plans) | $0.19 |
| Internet (6 Mbps, Unlimited Data, Cable/ADSL) | $10.00 |
| Sports And Leisure | |
| Fitness Club, Monthly Fee for 1 Adult | $15.00 |
| Cinema, International Release, 1 Seat | $5.75 |
| Clothing And Shoes | |
| 1 Pair of Jeans (Levi’s 501 Or Similar) | $85.00 |
| 1 Summer Dress in a Chain Store (Zara, H&M, …) | $50.00 |
| 1 Pair of Nike Shoes | $90.00 |
| 1 Pair of Men’s Leather Shoes | $50.00 |
| Rent Per Month | |
| Apartment (1 bedroom) in City Center | $175.00 |
| Apartment (1 bedroom) outside City Center | $100.00 |
| Apartment (3 bedrooms) in City Center | $200.00 |
| Apartment (3 bedrooms) outside City Center | $165.00 |
| Apartment Price (to Purchase) | |
| Price per Square Meter to Buy Apartment in City Center | $575.00 |
| Price per Square Meter to Buy Apartment Outside City Center | $475.00 |
| Salaries And Financing | |
| Average Monthly Disposable Salary (After Tax) | $325.00 |
| Mortgage Interest Rate in Percentages (%), Yearly | 9.00 |
The following calculations are based on the dollar exchange rate of 1.50. Meaning, each US dollar will get you 1.5 Bulgarian lev. These calculations are also on average. Of course if you live in a bigger city such as the capital you will make a larger salary and the cost of living will increase. And the opposite is true if you live in a village or smaller town.
X Youth Event Reunion
X 7.7.7 @ Black Sea https://cupandcross.com/x-youth-event-at-the-black-sea-2/
X 8.8.8 @ the Heart of Bulgaria https://cupandcross.com/x-2008-in-the-heart-of-bulgaria-a-new-level-of-ministry/
X 9.9.9 @ Gipsy Ghetto of Samokov https://cupandcross.com/2009-x-event-transforming-the-status-quo-2/
X 10.10.10 @ Cyprus https://cupandcross.com/x-10-10-10-cyprus-reflection/
X 11.11.11 @ Chicago https://cupandcross.com/x-11-11-11-youth-event-afterglow/
X 12.12.12 @ End Time Revival https://cupandcross.com/12-12-12-revival-at-the-end-of-the-world/
Master’s Degree of Chaplaincy Ministry in Bulgaria: The Road Ahead
In the beginning of the 21st century in Bulgaria, law and chaplaincy meet on the road to democracy. But before chaplaincy could be legalized completely and endorsed by the state to its full functionality, several changes must be undergone. Some of them are:
1) Legal provision allowing chaplains to work as staff in the army, which guarantees the equal presence of protestant chaplains as well.
2) The approval, acceptance and implementation of a NATO based model for chaplaincy within the structures of the Bulgarian Army.
3) Periodical and systematic educational strategy toward chaplaincy workers among Bulgarian evangelicals.
4) A paradigm for cooperation of Bulgarian chaplains from various ethnic, religious and cultural backgrounds.
5) Further research publications to enhance the efficiency of chaplaincy within the Bulgarian national context.
- Chaplaincy Conference and Master’s of Chaplaincy
- Chaplaincy Course in Yambol, BULGARIA
- Bulgarian Chaplaincy Association Annual Meeting
- Family Seminar for Military Men and Women
- Cup & Cross Ministries in Church of God Publications
- The Case of a NATO Chaplaincy Model within the Bulgarian Army
- 10 Years of Military Ministry in Bulgaria
- Bulgarian Chaplaincy Associations Recognized by U.S. Department of State
- National Chaplaincy Conference
- Bulgarian Chaplaincy Association Gains Legal Status
- Chaplain Dees Visits Bulgaria
- Chaplaincy Course at the Bulgarian Evangelical Theological Institute
- Bulgarian Chaplaincy Association
- Meeting the NATO Chaplain
- National Chaplaincy Meeting
- Chaplaincy Developments in Bulgaria
- U.S. Bases in Bulgaria
- National Chaplaincy Meeting
- Chaplaincy in Bulgaria
- HEALTHCARE CHAPLAINCY IN BULGARIA
- Chaplaincy in Bulgaria
- Mission Bulgaria
Bulgaria Halts Work on South Stream Gas Pipeline
Bulgaria’s prime minister has ordered on Sunday a halt to construction work on the Gazprom-led South Stream pipeline project planned to bypass Ukraine as a transit country and consolidating Russia’s energy grip in Europe. Plamen Oresharski said after meeting U.S. Sens. John McCain, Christopher Murphy and Ron Johnson that he has ordered all work on the disputed project to continue only after consultations with Brussels.
Last week, the European Commission opened an infringement procedure against the Balkan country and asked construction work to be stopped, arguing that Bulgaria hadn’t respected EU internal market rules covering the award of public contracts. The standoff over Ukraine has forced the 28-nation EU into a sudden rethink of its energy policies to make it less reliant on Russia and its state-owned gas company Gazprom.
In particular, the EU decision will affect the South Stream pipeline, in which Russia’s Gazprom holds a 50-percent stake, and would provide an alternative supply route for Bulgaria, Serbia, Croatia, Hungary, Slovenia, Austria and Italy. It is expected to ship up to 63 billion cubic meters of gas from 2018. Bulgaria, which is almost totally dependent on gas supplies from Russia, is trying to avoid another cutoff after it was among those who suffered most of the gas price dispute between Russia and Ukraine in 2009.
Washington had already voiced criticism over Bulgaria’s decision to award the construction of the Bulgarian stretch of South Stream to a consortium led by Russia’s Stroytransgaz — a Russian company subject to U.S. sanctions. In a statement on Friday, U.S. Ambassador Marcie B. Ries voiced “deep concern” over the decision. “Now is not the time for business as usual with Russia,” she said. “We advise Bulgarian businesses to avoid working with entities sanctioned by the United States.” “We understand that there are some issues concerning the South Stream pipeline project,” McCain said Sunday and added that “obviously we want as little Russian involvement as possible.”
![south_stream[1]](https://cupandcross.com/wp-content/uploads/2014/06/south_stream1.png)
New Develpoments in the Master’s Degree of Chaplaincy Ministry in Bulgaria
The Master’s Degree of Chaplaincy Ministry in Bulgaria was:
- Upgraded to the necessary educational and professional levels, applicable to the specific context of ministry in Bulgaria (December 2010)
- Presented in its upgraded form for approval before the educational board of BETI in 2011 (January 2011)
- Applied in its full capacity with the remaining modules in Theology (Spring 2011), Counseling (Fall 2011) and Master’s Thesis (exp. 2012)
- Transferred to the New Bulgarian University in Sofia under their new social worker studies program.
- Chaplaincy Conference and Master’s of Chaplaincy
- Chaplaincy Course in Yambol, BULGARIA
- Bulgarian Chaplaincy Association Annual Meeting
- Family Seminar for Military Men and Women
- Cup & Cross Ministries in Church of God Publications
- The Case of a NATO Chaplaincy Model within the Bulgarian Army
- 10 Years of Military Ministry in Bulgaria
- Bulgarian Chaplaincy Associations Recognized by U.S. Department of State
- National Chaplaincy Conference
- Bulgarian Chaplaincy Association Gains Legal Status
- Chaplain Dees Visits Bulgaria
- Chaplaincy Course at the Bulgarian Evangelical Theological Institute
- Bulgarian Chaplaincy Association
- Meeting the NATO Chaplain
- National Chaplaincy Meeting
- Chaplaincy Developments in Bulgaria
- U.S. Bases in Bulgaria
- National Chaplaincy Meeting
- Chaplaincy in Bulgaria
- HEALTHCARE CHAPLAINCY IN BULGARIA
- Chaplaincy in Bulgaria
- Mission Bulgaria
Master’s Degree of Chaplaincy Ministry in Bulgaria
The Master’s Degree of Chaplaincy Ministry was intended to:
1) Present a master’s level course work by the Bulgarian Chaplaincy Association and its educational initiative to the Bulgarian Evangelical Theological Institute (BETI) and the Bulgarian Ministry of Education.
2) Be received and approved by BETI as a master’s level educational program on a national level.
3) Aid BETI’s faculty with an international team of qualified professors for the completion of the educational process.
4) Satisfy the educational requirements for a chaplaincy vocation properly contextualized for Bulgaria in association with secular educational institutions, if necessary.
5) Provide the necessary knowledge and practical skills to people with a call on their lives for chaplaincy ministry
- Chaplaincy Conference and Master’s of Chaplaincy
- Chaplaincy Course in Yambol, BULGARIA
- Bulgarian Chaplaincy Association Annual Meeting
- Family Seminar for Military Men and Women
- Cup & Cross Ministries in Church of God Publications
- The Case of a NATO Chaplaincy Model within the Bulgarian Army
- 10 Years of Military Ministry in Bulgaria
- Bulgarian Chaplaincy Associations Recognized by U.S. Department of State
- National Chaplaincy Conference
- Bulgarian Chaplaincy Association Gains Legal Status
- Chaplain Dees Visits Bulgaria
- Chaplaincy Course at the Bulgarian Evangelical Theological Institute
- Bulgarian Chaplaincy Association
- Meeting the NATO Chaplain
- National Chaplaincy Meeting
- Chaplaincy Developments in Bulgaria
- U.S. Bases in Bulgaria
- National Chaplaincy Meeting
- Chaplaincy in Bulgaria
- HEALTHCARE CHAPLAINCY IN BULGARIA
- Chaplaincy in Bulgaria
- Mission Bulgaria
Psychological Exploration of Communist and Post Communist Bulgaria
Surrounded with insecurity and uncertainty, the Bulgarian Evangelical believer finds great hope and comfort in the fact that God holds the future in His hands. Christianity is a reality that is certain. While having lived in a culture of oppression and persecution, the Bulgarian Evangelical believer now can trade a downtrodden spirit for one of triumph. The once atmosphere of turmoil is being transformed to one of liberation in the Spirit where chains of slavery are traded for a crown of joyous freedom. Living in the 21st century in a context of post communist and postmodern transformations, Bulgarian Evangelical believers must remain true to their historical heritage and preserve their identity in order to keep their faith alive. This unique testimony must be passed on to future Bulgarian generations by telling the story of the true Pentecostal experience.
Prayer and Fasting for Bulgaria
![Fasting[1]](https://cupandcross.com/wp-content/uploads/2014/03/Fasting1.jpg)
Upon Bulgaria’s national holiday (March 3rd), we have called for a 3-day prayer and fasting through our churches in Bulgaria for the following needs:
1. National repentance and God’s favor over our nation
2. Political stability in response to the ongoing almost 300-day protest against the current government formation
3. Blessing in place of the increasing economical crises through the eastern countries of the European Union
4. Peace over the increasing military tension in the Black Sea region
5. Complete stop of human trafficking through out the Balkans
Christ and Culture
Richard Niebuhr is one of the most influential modern reformed theologians. He is considered an authority on ethics and church in the Western culture and writes that the authenticity of the Christian faith is based on its realization in a counterpart world setting.
Christ and Culture presents an observation of the ways the church realizes its place in the surrounding world. The central idea of the book is that the church wrestles with both its Lord and with the cultural society with which it lives. In such context, the relevancy of the church’s message to the opposing party remains the central as well. Four models of how the Christian and contemporary realities can interact to seek the answer to how Christian life should be lived are discussed.
Niebuhr approaches culture in general, from a reformed point of view with a definite accent on the present (now) covenant and not so much with apprehension of the eschatological future of the church. His views are based on a mid-twentieth century church operating in a modern Western context. His discussion of the relationship of church and contemporary culture, however, give an opinion much beyond this time making this research valid today.
Niebuhr, believed that the life which Christ commanded from his followers contain values that are essential for the formation of culture and are much needed by the secular world. Christian faith, however, needs to be brought beyond self-separation in order to engage culture with the values of the Christian life. Faith then acts more as a social presence and action which become a transforming factor for society. In a typical reformed manner, the text proposes the church’s involvement in bringing the Kingdom on earth.
The author then uses the four models to examine the variations of the place in culture given to Christ and examines the different effects on society and the church. These models are: (1) Christ against, (2) Christ of, (3) Christ above and (4) Christ transforming culture. They form a literal gradation in the book and serves as the author’s supporting evidence. Christ against culture is a rather “postmodern” approach through which the church rejects modern culture. Such process is in parallel with the life of Christ who not only taught the values of faith but also lived them. Thus, as the church opposes the world, Christian values must become personal acts rather than theoretical descriptive qualifications.
Niebuhr explains that Christ’s rejection of culture was not a result of eschatological expectations, but a result of Him being the Son of God. The realization of Christ’s sonship, then is also the way through which the church should minister in the world. In other words, the church and the life of the Christian must demonstrate Christ’s sonship.
Niebuhr outlines several theological problems in the Christ against culture model as follows (1) reason and revelation, (2) nature and prevalence of sin, (3) relationship of law and grace and (4) the relationship of Jesus Christ to the Creator of nature and Governor of history.
Christ of culture is the second approach which Niebuhr observes. This is another historical overview which speaks much of the Enlightenment. The text discusses several of the thinkers of the day, who attempt to identify Christ with culture. This model shifts the focus from revelation and reason to Christ and culture, as shown in the discussion about Rischl.
The difficulty with cultural Christianity is that it has always been widely rejected. As far as discipleship is concerned, such approach is not more effective than Christian radicalism. The reason for this is that Gnostics and cultural Protestants which Niebuhr describes as lead representatives of this approach create a new mystical image of Christ. When paralleled with the actual Christian story, such images cannot bear the witness of true Christianity and are rejected by both the Scripture and Church.
Christ above culture is the next model which Niebuhr examines, treating medieval representations of a practical synthesis. This synthesis was full of tensions as both sides of the church were corrupt. Regardless of the damages, they both served as means for each other transformation, thus reforming each other. Such synthesis could not be a present day paradigm except if its prerequisites, protesting Christianity and religious institutions, are present in the context of a cultural church able to accommodate such relationship.
The final proposal is the one of the culture-transforming Christ. Unfortunately, this chapter is not as comprehensive as the rest of the observations, perhaps leaving some space for new research and answers. The author spends a great deal of time examining the conversion motif from the fourth Gospel as a model for this culture-transferring Christianity. He then relates it to the theology of Augustine and Maurice and their views of culture transformed by Christ.
In conclusion of this reflection, it must be pointed out that while precise in a great deal of historical facts, Niebuhr is not accurate in the description of the Mennonite Church (Christ Against Culture), perhaps he meant Amish. Also, the definition of culture seems to change through the presentation of different models. Finally, he approaches the relationship of culture and Christianity from a Calvinistic point of view, leaving very little expression of other paradigms outside reformed theology.
Mission Applications
The Fall of the Berlin Wall opened the door toward Eastern Europe and the Soviet republics. Since millions of Eastern Europeans coming out of the Communist Regime could relate to the Pentecostal faith, the numbers of saved and baptized with the Holy Spirit grew by the millions. The result was a multitude of revival fires from the Prague to Vladivostok which unavoidably began changing the local culture.
In the midst of the Pentecostal Eastern European revival, the underground and semi-underground Pentecostal churches coming out of the communist persecution quickly found themselves insufficient to accommodate the need of the new converts for a Pentecostal community. Having had minimal opportunities for education and training under Communism, the only hope was in the supernatural. I In such times, lack of spiritual dependency was replaced by human leadership, self-confidence and wrongful ambitions. Ministers, churches and whole denominations made mistakes which resulted in thousands of new converts being lost for the harvest. Adding clearly Western theological views, church practices and management models were only temporary patches. Like its context of origin, they lasted only enough for the problems to grow and come back in a hunt to destroy human lives. Intense opposition from the schismatic Eastern Orthodox Church, severe economical crises, the lack of political direction, rapidly changing governments and laws were only a few details present as we entered Postmodernity. All of a sudden theologies brought from he west made no sense in the Eastern European context and a sudden need for a new, contextualized Pentecostal paradigm for ministry emerged.
The main question which such paradigm must answer is how a post-persecuted and post-communist church ministers to a postmodern world. In Chrsit-cultural terms, this same question may sound like, “How does a church which has been rejected by Community culture for decades now overcome this rejection and minister to the post-Communist culture.” The answers are many, but the right one must emerge form the identity of the church through a realization that even before there ever was a post-Communist culture in Bulgaria, through rejection of the Communist culture, the church itself was operating within a post-Communist reality. Such paradigm is not strange to the Bible, as the Early Church rejected the Roman reality and operated, similar to a post-Roman reality. The problem with the Bulgarian Protestant church, however, is a very oxymoronic one. This comes from the fact that while outsiders would consider Bulgarian post-Communist culture as a postmodern one, in fact the present Bulgarian culture is pre-modern or at best modern. Since the relationship between postcommunist and postmodern culture is still a new issue, the correct paradigm within such culture must make a decision if the post-Communist culture is pre-modern, modern or postmodern. Such paradigm for ministry will act as a paradigm of cultural transformation.
