Bulgaria’s National Holiday: The Liberation of Bulgaria (1877-1878)

After being under Turkish yoke for over 500 years, Bulgaria was liberated in 1878. For the first time, March 3rd was celebrated in 1880 as the Day of the Ascension of Emperor Alexander II. Since 1888 it has been commemorated as the Day of Bulgaria’s Liberation from Ottoman rule.

During the 500 years of the Ottoman occupation, armed uprisings occurred recurrently in Bulgarian lands. Most of them were badly organized and brutally suppressed by superior Ottoman forces. It is from here that the great significance of the Bulgarian national liberation movement of the ’70s and its peak – the April Uprising – derives. The Bulgarian nation daringly appeared on the European political scene with the motto “Freedom or a heroic death,” challenging the rest of the world and putting to the test all adherents. The April Uprising of 1876 was quickly surprised by the Ottoman regular army through the killing of thousands of Bulgarian men, women and children and burning villages and towns to the ground. In this situation the governments of the Great Powers were in no position to overtly maintain the status quo as regards the Ottoman Empire. This created a congenial political situation and made it possible a more decisive intervention on the part of Russia. The Turkish atrocities that accompanied the April uprising illustrated to the whole world the true face of the Ottoman state and its barbarity. World public opinion raised its voice in defense of the Bulgarian people. British, American, Italian, French, German and Russian journalists and consuls made known to their governments and their peoples the truth about these monstrous crimes.

After preliminary talks with the European Great Powers on the possible outcome of hostilities, Russia declared war on Turkey on April 12, 1877. On the Balkans the Russian army had to overcome the Danube – a major water barrier, before coming anywhere near the Turkish troops. The Russians crossed the Danube in June, 1877. The war plan was based on the miscalculated presumption that Turkey was a colossus on clay stilts which should collapse at the first blow and envisaged the engagement of only a small Russian contingent 15,000-strong. Linder General Gurko’s command it was to rush through a narrow corridor to Constantinople and to prompt the terms of peace to the Turkish government. According to this same plan the 300,000-strong Ottoman troops in Bulgaria had to be counteracted by the Russian officers and soldiers about 250,000-strong in attacks outflanking the narrow passage.
The Bulgarian people met the news of the Russo-Turkish war with great enthusiasm and it too, rose against its centuries-long oppressor. A Bulgarian military detachment called ‘Bulgarian volunteers’, consisting of 12 battalions 12,500-strong, joined the Russian army. Hundreds of concomitant guerrilla detachments having from several dozens to several hundreds of soldiers were organized, too. These were particularly efficient in dealing with the communications and the small military groups of the enemy. Thousands of other Bulgarians directly joined the Russian army to help as reconnaissance officers, engineers of fortification facilities, medical orderlies, suppliers of fodder and food.

About the middle of July, the Russian leading detachment with Bulgarian volunteer forces reached the town of Stara Zagora in Southern Bulgarian, almost half-way through to Constantinople. The troops meant to protect the western flank of the Russian army in Bulgaria suffered a defeat in two assaults against the strategic fortress of Pleven, located only forty five miles from the Danube. At that time, the Turkish military forces concentrated on the eastern flanks of the corridor occupied by the Russians, also grew unimpeded. Soon their number was three times larger than the Russian troops withholding them. Turkish crack regiments four times as big as the Russian advance detachment were coming on from its opposite direction. Having no alternative but to succumb to the superior force, the Russians and the Bulgarians withdrew to position along the Balkan Mountain ridge in the region of the Shipka pass. Aware of its blunder, the Russian command immediately resorted to the translocation of major military formations from Russia to Bulgaria. Given traveling speed in those days the troops were expected to arrive at the front line not before the beginning of September. Everyone was clear that the war would be decided by the battle outcome at Shipka. If the Turkish army from southern Bulgaria succeeded in crossing over the Balkan Range and then joining one of the Turkish armies in northern Bulgaria, the Turkish command could be sure to obtain petrifying numerical superiority over the siege-imperiled Russians who should then leave Bulgaria. As fate has strangely willed it, the liberation of Bulgaria was entirely dependent upon the efficiency of the several thousand Bulgarian volunteers in keeping their positions on Shipka. Due to misjudgment of the direction of the Turkish main efforts, the command of the forces on Shipka had sent Russian operational reserve contingents to help in the defense of Hainboaz, another throat in the mountain. The Bulgarian volunteer detachment and only one Russian regiment remained on Shipka.

During the hot days of August 1877 epic battles took place on that mountain peak of Shipka, at the geographical intersection point of the Bulgarian lands. There the Bulgarians proved that they thoroughly deserved their freedom. Supported by few Russians, the Bulgarian volunteer detachment drove off dozens of frontal and flanking attacks by the stronger enemy with its manifold superior numbers of men and equipment, expected to easily vanquish volunteers, fighting with old rifle-trophies from the Franco-Prussian War. When the arms and ammunitions finished, the volunteers resorted to blank weapons to repulse the attacks. In fierce man-to-man fighting they showered boulders and other mass of rock, even their dead comrades’ bodies. Pertinacious and murderous was the Bulgarians’ effort that crushed the Turkish army and caused it to lose nearly half of its strength. The Bulgarian volunteers withstood their positions and thus, coped with a situation that spelled more and even greater danger. A quick change of scene and reversal of the war occurred after the arrival of fresh Russian reinforcements. They took Pleven and crossed the Balkan Mountain at the end of 1877. Following victorious battles at Sofia, Plovdiv and Sheinovo, the Ottoman military machinery was shattered, dilapidated and ruined. A preliminary peace treaty was signed in the small town of San Stefano near Constantinople on March 3, 1878. It made provision for an autonomous Bulgarian state extending to almost all Bulgarian lands in the geographical areas of Macedonia, Thrace and Moesia. The treaty of San Stefano obtained justice for the Bulgarian people. Its terms of peace included the restoration of Bulgaria’s state independence and the Bulgarians’ reunification within the boundaries of one state. It, provided the solution to the paramount historic task which had confronted the Bulgarian people over the last five centuries.
to the Turkish government. According to this same plan the 300,000-strong Ottoman troops in Bulgaria had to be counteracted by the Russian officers and soldiers about 250,000-strong in attacks outflanking the narrow passage.
The Bulgarian people met the news of the Russo-Turkish war with great enthusiasm and it too, rose against its centuries-long oppressor. A Bulgarian military detachment called ‘Bulgarian volunteers’, consisting of 12 battalions 12,500-strong, joined the Russian army. Hundreds of concomitant guerrilla detachments having from several dozens to several hundreds of soldiers were organized, too. These were particularly efficient in dealing with the communications and the small military groups of the enemy. Thousands of other Bulgarians directly joined the Russian army to help as reconnaissance officers, engineers of fortification facilities, medical orderlies, suppliers of fodder and food.

About the middle of July, the Russian leading detachment with Bulgarian volunteer forces reached the town of Stara Zagora in Southern Bulgarian, almost half-way through to Constantinople. The troops meant to protect the western flank of the Russian army in Bulgaria suffered a defeat in two assaults against the strategic fortress of Pleven, located only forty five miles from the Danube. At that time, the Turkish military forces concentrated on the eastern flanks of the corridor occupied by the Russians, also grew unimpeded. Soon their number was three times larger than the Russian troops withholding them. Turkish crack regiments four times as big as the Russian advance detachment were coming on from its opposite direction. Having no alternative but to succumb to the superior force, the Russians and the Bulgarians withdrew to position along the Balkan Mountain ridge in the region of the Shipka pass. Aware of its blunder, the Russian command immediately resorted to the translocation of major military formations from Russia to Bulgaria. Given traveling speed in those days the troops were expected to arrive at the front line not before the beginning of September. Everyone was clear that the war would be decided by the battle outcome at Shipka. If the Turkish army from southern Bulgaria succeeded in crossing over the Balkan Range and then joining one of the Turkish armies in northern Bulgaria, the Turkish command could be sure to obtain petrifying numerical superiority over the siege-imperiled Russians who should then leave Bulgaria. As fate has strangely willed it, the liberation of Bulgaria was entirely dependent upon the efficiency of the several thousand Bulgarian volunteers in keeping their positions on Shipka. Due to misjudgment of the direction of the Turkish main efforts, the command of the forces on Shipka had sent Russian operational reserve contingents to help in the defense of Hainboaz, another throat in the mountain. The Bulgarian volunteer detachment and only one Russian regiment remained on Shipka.

During the hot days of August 1877 epic battles took place on that mountain peak of Shipka, at the geographical intersection point of the Bulgarian lands. There the Bulgarians proved that they thoroughly deserved their freedom. Supported by few Russians, the Bulgarian volunteer detachment drove off dozens of frontal and flanking attacks by the stronger enemy with its manifold superior numbers of men and equipment, expected to easily vanquish volunteers, fighting with old rifle-trophies from the Franco-Prussian War. When the arms and ammunitions finished, the volunteers resorted to blank weapons to repulse the attacks. In fierce man-to-man fighting they showered boulders and other mass of rock, even their dead comrades’ bodies. Pertinacious and murderous was the Bulgarians’ effort that crushed the Turkish army and caused it to lose nearly half of its strength. The Bulgarian volunteers withstood their positions and thus, coped with a situation that spelled more and even greater danger. A quick change of scene and reversal of the war occurred after the arrival of fresh Russian reinforcements. They took Pleven and crossed the Balkan Mountain at the end of 1877. Following victorious battles at Sofia, Plovdiv and Sheinovo, the Ottoman military machinery was shattered, dilapidated and ruined. A preliminary peace treaty was signed in the small town of San Stefano near Constantinople on March 3, 1878. It made provision for an autonomous Bulgarian state extending to almost all Bulgarian lands in the geographical areas of Macedonia, Thrace and Moesia. The treaty of San Stefano obtained justice for the Bulgarian people. Its terms of peace included the restoration of Bulgaria’s state independence and the Bulgarians’ reunification within the boundaries of one state. It, provided the solution to the paramount historic task which had confronted the Bulgarian people over the last five centuries.

Cup & Cross in Bulgaria

Since September 1996, our work in Bulgaria has grown tremendously from two village churches to a Regional Pentecostal Fellowship of more than ten local congregations within the Church of God. As our team of eight ministers averages over 100 services per month, we are faithfully providing pastoral care for the following churches:
1. Alexandrovo Church 45 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since May, 2001.
2. Bogorovo Church 38 miles away from Yambol has 30 members including the mayor. Cup & Cross Ministry Team has held 1 service per week there since October, 2000.
1. Dobrinovo Church 42 miles away from Yambol has 30 members. Cup & Cross Ministry Team has held 3 services per week there since March, 2003.
2. Iretchekovo Church 20 miles away from Yambol has 26 members. Cup & Cross Ministry Team has held 1 service per week there since January, 2003.
3. Kamenetz Church 32 miles away from Yambol has 50 members including the mayor. Cup & Cross Ministry Team has held 5 services per week there since February, 2000.
4. Kozarevo Church 7 miles way from Yambol has 58 members. Cup & Cross Ministry Team has held 1 service per week there since December, 2003.
5. Leyarovo Church 38 miles away from Yambol has 12 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since May, 2000.
6. Lulin Church 28 miles away from Yambol has 17 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since October, 2000.
7. Parvenetz Church 35 miles away from Yambol has 6 members. Cup & Cross Ministry Team has held 1 service per week there since March, 2003.
8. Polyana Church 52 miles away from Yambol has 60 members. Cup & Cross Ministry Team has held 2 services per week there since October, 1999.
9. Robovo Church 38 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since May, 2000.
10. Tamarino Church 30 miles away from Yambol has 10 members. Cup & Cross Ministry Team has held 1 service per week there since December, 2002.
11. Tchukarovo Church 52 miles away from Yambol has 12 members including the mayor. Cup & Cross Ministry Team has held 2 services per week there since May, 2000.
12. Vodenitchane Church 26 miles away from Yambol has 16 members. Cup & Cross Ministry Team has held 2 services per week there since January, 2003.

20 Biblical Laws for the Spiritual Harvest in Bulgaria

1. The laws of sowing and harvesting are unchangeable (Gen. 8:22).
2. The laws of sowing and harvesting are based on seasons (Pr. 6:8; 26:1).
3. There is no spiritual harvest without a spiritual master (Mt. 9:38; Amos 4:7).
4. There is no spiritual harvest without a spiritual vision (Mt. 9:36).
5. There is no spiritual harvest without prayer (Mt. 9:38).
6. There is no spiritual harvest without spiritual workers (Mt. 9:37-38).
7. There is no spiritual harvest without spiritual sowing (2 Cor. 9:6; Gal. 6:7-9).
8. The abundance of the harvest is based on the abundance of sowing (2 Cor. 9:6).
9. There is no spiritual harvest without spiritual rain (James 5:7; Amos 4:7).
10. There is no spiritual harvest without self-sacrifice (1 Cor 15:36; Pr. 20:4).
11. There is no spiritual harvest without spiritual partnership (1Cor 3:9).
12. There is no spiritual harvest without spiritual care (1 Cor 3:6).
13. There is no spiritual growth without a spiritual base (1 Cor. 9-10).
14. There is no spiritual harvest without spiritual growth (Mk. 4:29; 1 Cor. 3:6-7).
15. There is no spiritual harvest without enemies (Mt. 13:25).
16. There is no spiritual harvest without weeds (Mt. 13:25).
17. There is no spiritual harvest without harvesting (Mt. 13:30; Mk. 4:29).
18. There is no spiritual harvest without reward (Jn. 4:36; 1 Cor. 3:8).
19. Wisdom is obeying the laws of the harvest (Pr. 10:5).
20. Fruitful harvest brings joy and motivation (Jn. 4:36; Is. 9:3).

Concise Plan for the Evangelization of Bulgaria (According to the Model of the Early Church)

Bulgaria is a post-communist country in Eastern Europe with a size slightly larger than the state of Pennsylvania and a population of eight million. Having converted to Christianity in AD 864, Bulgaria has remained predominantly Eastern Orthodox. Although, over 90% of the Bulgarians claim to be Eastern Orthodox in religious orientation, today a larger part of the nation remains largely pagan in praxis. The strong mission and revivalism movements at the turn of the 19th century widely introduced Protestant theology as an alternative for Bulgaria. One hundred years later, in the beginning of the 21st century the Bulgarian Protestant movement claims over 100, 000 newborn Christians. However, as Postmodernism approaches the Bulgarian church, more and more congregations find themselves in crises. The following excerpt is an outline of a larger study which purposes to propose a paradigm for Protestant development compatible with the current political, economical and social situation in Bulgaria.
1. Unity in the Spirit crossing interdenominational and cross-cultural differences, and building working relationships
2. Accent on the Bible with special attention to new translation and interpretations of the Biblical texts serving as means for personal and social formation
3. Life of holiness based on the New Testament as requirement for Christian life and testimony
4. National 24-hour fasting and prayer movement for blessings upon the Bulgarian nation, revival in the church and personal needs
5. Rediscovery and new commitment for Biblical style of ministry operating under the gifts of the Spirit
6. Expecting and receiving a spiritual vision from God
7. Creating ministry strategies and estimating ministry resources.
8. Geographical reorganization of restructuring Protestant activities in Bulgaria.
9. Strategic evangelization and revival movement
10. Establishment of a discipleship process
11. Integration of cell (home) groups
12. Purposeful training of leaders
13. Contemporary paradigm in organization of new congregations based on radical counter-reformation
14. Establishing of mission work in Bulgaria and internationally
15. Creating environment for Christian education
16. Participation in the social formation
17. Presentation of eschatological hope
18. Endurance in the faith

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.

Bulgaria: Local Elections 2003

In October, Bulgaria held local government elections. The elections created severe tension in the political situation of the country as the current government is failing to provide the promised results in the first 800 days of the political program. The government is headed by Bulgaria’s former King Simeon, who ruled for three years until he was nine, when his family was exiled from Bulgaria after the Communist take-over in 1944. In 2001, he was named as Bulgaria’s prime minister becoming the first exiled East European monarch to return to power.

Four major political forces participated in the elections. Among them were the National Movement “Simeon II” (now in power), the Bulgarian Democratic Party (in power during 1997-2001), the Socialist Party (in power in during 1996-1997) and Liberty and Rights Movement (representing the minority Muslim population of Bulgaria). While final results of polls will become clear after the second round in a week, it is already clear that the ruling political party did not win the local elections.

As the government is getting close to their first 800 days the statistics are the least to say threatening. More than 65% of the Bulgarians live with less than 100 Euro a month, while large corporations close to the government are increasing in income and status. The medications are 40% more expensive than two years ago and the cost of electricity has doubled. One million Bulgarians have immigrated since 1990.

Bulgaria: Harvest Training Seminar

On October 25, 2003 Cup & Cross Ministries held another training seminar for the Yambol region. More than 80 local church leaders joined otgether in a conference hall on the Bakadjik mount outside Yambol. The date of the seminar was quite significant since it was held on the day before the Bulgarian local government elections.

The training seminar was organized with the participation of several church elders, mayors and sponsors. There were several training sessions

Along with the training sessions, there were media and drama presentations, and a special prayer for the Bulgarian government. The Kamenetz church choir led the meeting in praise and worship. There was also a special presentation on the Walls of Jerusalem that our team has worked on for the past six months. A husband and wife who have been marred for over 50 years recited Psalm 127 together as a testimony of God’s faithfulness in their lives.

The conference hall was built during the Communist Regime along with hotel quarters for meetings, which Communist Party representatives used to have there before 1989. After the Fall of the Berlin Wall the place was purchased and remodeled by the present owners. For the past three weeks the husband in the family has been in the ICU of the Yambol hospital, and our dealings were mainly with his wife. When she told him that a Pentecostal seminar will be held in their conference hall, the owner requested that they bring him in the seminar for prayer. The family was touched and were in tears during the time our team ministered. After the seminar they requested to host all of our future training events we hold in the Yambol region. For us, it was a reward that we were able to minister to these people and that our ministry was recognized in such a special way.

Nine Month Report from Bulgaria (January-September, 2003)

In October 1996 we partnered I ministry with the Mission for Christian Upbringing in Bulgaria, which today is operated by the Cup & Cross Ministers International team in Bulgaria.

During 1996-98 our ministry began two new churches in the region and provided pastoral care for 14 more. We held as many as four services every day. This work grew to what today is known as Mission Maranatha – a home mission department of Cup and Cross Ministries International which operates in Bulgaria.

Through this endeavor since 1999, Cup & Cross Ministries has began 11 Pentecostal churches in the Yambol region, providing Sunday School literatures, weekly radio program, organizing social care centers and numerous conferences, crusades and meetings. The team ministers to several hundred people, as the main ministry methodology includes ongoing prayer meetings and fasting organized among all the churches. The results have been magnificent as hundreds of people have been saved and many have received healing and miracles as the power of God is evident in every service.

Strategically located at the Bulgarian border with Turkey and Greece, this ministry has been able to reach Greek Orthodox and Muslim believers as well. Through the ministry of Shalom TV and the help of a local radio station, we have been able to provide weekly media outreaches which have served our vision as evangelistic tools.

As a result of this work today Cup & Cross Ministries provides pastoral care and ministry to 13 churches with 300 members. The following is an excerpt report of our ministry activities.

Churches: 13 (plus 2 project churches)
Traveling: Average of 2,500 miles per month
Services: Average of 100 a month
Team: 8 (plus 4 in raining)
Media: Shalom TV, Local Radio Broadcast
Training Seminars:

Kamenetz Church

Easter Regional Conference May 24, 2002
Christmas Regional Seminar December 27, 2002
Women of Godliness February 2, 2003
Forgiveness Conference March 15, 2003 (100 present)

Bogorovo Church

Women of Godliness May 3, 2003 (120 present)

Iretchekovo Church

Prayer for Jerusalem Seminar June 26, 2003 (250 present)

Please pray for our next regional training seminar in September, 2003. We are expecting over 300 to attend.

Water Baptism Services

May, 2001 Baptized 3 in the Yambol church
June, 2001 Baptized 3 in the Yambol church
June, 2003 Baptized 24 in the Black Sea

More Healing Reports from Bulgaria

Our team have had a very successful month of ministry. Although we have been pressed by the hot weather our team traveled regularly and we again held over 100 services in July. Our office is continuing to receive healing reports from our training conferences in June and July. The people who were healed during the services have been examined by doctors as their deliverance have been certified by medical records. Some of them have traveled with our teams to different churches to testify in the services for their healing miracles. This has brought an extraordinary anointing and faith in the services and has helped in bringing a great number of new converts. So far ten miracles have been reported as follows:

1. Tonka Dimitrova (age 31) from Zimnitsa healed from breast cancer.
2. Velichka Panaiotova (age 68) from the village Vodenichane was healed from ulcer she had for more than ten years.
3. Penka Boeva (age 68) from Lulin had a fractured shoulder seven years ago that did not heal properly and a pinched a nerve disabled the control over her right arm and developed into Parkinson. She was healed instantly.
4. Shtilqna Paskova from Leyarovo (age 70) had a tumor in the left arm since the age of 23, severe kidney infection and osteonecrosis in the right leg. She was healed at the water baptismal service.
5. Stoiana Dimitrova (age 70) with an atrophied right arm for 11 years was healed instantly.
6. Maria Zheliazkova (age 66) from Bogorovo with long-term osteonecrosis – healed instantly.
7. Genka Zlateva (age 40) from Polyana with muscular atrophy with a pinched nerve unable to move for 1½ years, was brought to the meeting and was healed after the prayer.
8. Todorka Atanasova (age 58) from Leyarovo with a severely damaged third spinal vertebra was healed after the meeting.
9. Ginka Petrova (age 65) from Leyarovo with constant migraine and headache conditions since the age of five was healed at the water baptism service and reports that she has no headache since.
10. As we reported in the last newsletter, our churches united in a prayer for rain. We provided a copy to each member with a special prayer calling on all believers, Protestants, Orthodox, Catholics, Jews and even Muslims, to ask God for rain. As a result, in the month of July every village where we minister has been blessed with abundance of rain.

Pentecost in Bulgaria (Chronological Reference)

1827 The British Bible Society begins working on a Bulgarian translation of the Bible
1840 The first Bulgarian Protestant New Testament is published in Smyrna
1844-1850 American missionary Elias Rigs publishes the first Bible Dictionary and New Testament Commentary in the Bulgarian language
1871 The first Bulgarian Protestant Church is founded in the town of Bansko
1872 The American Missionary School is established in Samokov
1876 April Uprising against the Turkish Empire
1878 Bulgaria is liberated by Russia from 500 years of Turkish yoke
1910 Protestant churches, including Methodist, Baptist, Lutheran and Congregationalist start local churches throughout Bulgaria
1920 Russian immigrants Voronaev and Zaplishny travels to Russia, and preaches Pentecost in the Congregational church in the Bulgarian port of Bourgas
1928 The Bulgarian Pentecostal Union was established
1929 A more conservative Pentecostal group with congregations located mainly in Northern Bulgaria emerges and forms the union called The Northern Brothers (or Tinchevists after the name of their leader Stoyan Tintchev). The group later calls themselves The Church of God
1944 Communists Regime begins
1949 The Pastor’s Litigation sentences all active Protestant pastors to imprisonment, labor camps or even death
1950 The Bulgarian Church of God becomes an underground organization refusing to register with the Communist government and is severally persecuted
1980s The Bulgarian Church of God establishes connection with the Church of God (Cleveland, TN)
1989 The Fall of the Berlin Wall was followed by liberation from the Communist Regime and a continuous revival was led by the Pentecostal churches in Bulgaria

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