30 Years after Communism…
The Fall of the Berlin Wall was on the evening of November 9, 1989
30 years in 60 seconds at the red-light…
I’m driving slowly in the dark and raining streets of my home town passing through clouds of car smoke. The gypsy ghetto in the outskirts of town is covered with the fog of fires made out of old tires burning in the yards. And the loud music adds that grotesque and gothic nuance to the whole picture with poorly clothed children dancing around the burnings.
The first red light stops me at the entrance to the “more civilized” part of the city. The bright counter right next to it slowly moves through the long 60 seconds while tiredly walking people pass through the intersection to go home and escape the cold rain. The street ahead of me is already covered with dirt and thickening layer of sleet.
This is how I remember Bulgaria of my youth and it seems like nothing has changed in the past 30 years.
The newly elected government just announced its coalition cabinet – next to a dozen like it that had failed in the past two decades. The gas price is holding firmly at $6/gal. and the price of electricity just increased by 10%, while the harsh winter is already knocking at the doors of poor Bulgarian households. A major bank is in collapse threatening to take down the national banking system and create a new crisis much like in Greece. These are the same factors that caused Bulgaria’s major inflation in 1993 and then hyperinflation in 1996-97.
What’s next? Another winter and again a hard one!
Ex-secret police agents are in all three of the coalition parties forming the current government. The ultra nationalistic party called “ATTACK” and the Muslim ethnic minorities party DPS are out for now, but awaiting their move as opposition in the future parliament. At the same time, the new-old prime minister (now in his second term) is already calling for yet another early parliamentarian election in the summer. This is only months after the previous elections in October, 2014 and two years after the ones before them on May 2013.
Every Bulgarian government in the past 30 years has focused on two rather mechanical goals: cardinal socio-economical reforms and battle against communism. The latter is simply unachievable without deep reformative change within the Bulgarian post-communist mentality. The purpose of any reform should be to do exactly that. Instead, what is always changing is the outwardness of the country. The change is only mechanical, but never organic within the country’s heart.
Bulgaria’s mechanical reforms in the past quarter of a century have proven to be only conditional, but never improving the conditions of living. The wellbeing of the individual and the pursuit of happiness, thou much spoken about, are never reached for they never start with the desire to change within the person. For this reason, millions of Bulgarians and their children today work abroad, pursuing another life for another generation.
The stop light in front of me turns green bidding the question where to go next. Every Bulgarian today must make a choice! Or we’ll be still here at the red light in another 30 years from now…
Ministry by Walking Around and the Network of Seven Churches of Revelation
Ministry by Walking Around and the Network of Seven Churches of Revelation
Although the Book of Revelation has been vastly studied and interpreted throughout church history, usually the focus is on one major issue within the text, namely, the role and future of the church. The main reason for this has been the in-depth prophetic and pastoral messages to the Seven Churches.
The value of the messages to the Seven Churches of Revelation is constituted by the fact that they are the last recorded Biblical messages to the Christian Church.[1] The letters to the Seven Churches obviously do not contain all of the usual elements used in the New Testament epistolary form. It is generally accepted that they were written as an application of the Revelation context and not as individual messages to the churches.
This contextual connection between the seven letters suggests a network of inter-church communication which was established between the seven churches. Several common elements are obvious from the text, the most obvious is their common geographical location as shown in Figure 1.
Figure 1: Distances between the Seven Cities of Revelation
The addressed churches are located clockwise, almost like they are forming a strategic circle of ministry.[2] Most churches are located thirty to forty miles from one another, which perhaps was the possible daily limit for traveling during that time. The shape of the circle of ministry, based on the order in which the churches were addressed, suggests a method of managing known today as Management by Walking Around (MBWA). The example in Revelation not only presupposes such methodology, but purposefully gives its clockwise direction in relation to the location of origin of the letters from the Island of Pathmos.
The purposeful positioning of the churches provided a common network (circle of ministry). It is also obvious from the text that at the time of writing, simplicity and democracy in organization were characteristics of the New Testament church government.[3] In the context of networking, each church maintained its own individuality because it is addressed separately in the text.[4]
Furthermore, the seven churches shared a common context of ministry in the area of Asia Minor which consisted of a great mixture of languages, customs and religions. All of the seven churches were located in cities which were under Roman rule and combined the customs of Roman, Greek, Assyrian, Persian, Babylonian, Egyptian and Jewish cultures as well as the various languages and dialects within them. The commonality in the context of ministry continued with the presence of numerous religious groups, cults, sects and gilds which were closely interwoven with civil affairs. Universal citizenship, universal religion, and a universal church were all ideas for which the Roman Empire was beginning to prepare. In such context, the seven churches shared a common goal of ministry, namely, spreading the Christian message.[5]
The seven letters were inspired by one occasion and one purpose as a tool for inter-church networking.[6] The message was not sporadic or spontaneous but thoughtfully planned and designed for each of the churches, based on an in-depth knowledge of the individual problems, members and solutions for future development.[7] The text demonstrates a common structure within the church illustrated by the common structure shared by each message. The letters reveal that the congregations shared similar practices of worship, ministry and teaching which were accompanied by problems and persecution.
A significant part of the common structure was the leadership because each church had a divinely-appointed messenger,[8] addressed by a common “divinely-charged”[9] network elder, who received a transmitted divine message. Such process shows that the networking was done by means of communication, of which the epistolary form is also proof.[10] The written text was only a formal documentary or a contract of the holistic communication accomplished through various multimedia means including those that relied on audio, visual and other senses. It constructed a mystical, divinely-inspired, supernatural and non-virtual reality which transformed the recipient of the message in the same way it did the messenger. Through this means, the network communication was not a miscommunication, but rather an authentic translation from the divine source to the very members of the congregations.
This form of communication was absolutely necessary for the common context of ministry in which the seven churches operated. This common context was the earth, not heaven,[11] and their common goal was to conquer.[12] Yet, at the same time the text is undisputable in that each church contained people prepared to conquer. This fact makes the victory of the church inevitable. Thus, while the churches are dealing with various problems and persecutions, they are already conquerors.
This observation brings the reader to the final commonality which the seven churches share; namely, that besides the earthly network of ministry there is another greater, divine, heavenly network which is in control. Such a conclusion is obvious from the fact that all of the churches without exception are known to the sender of the messages.[13] Their problems are relevant, criticism and encouragement which are prophetically delivered solutions are divinely provided and conquest of the church over the problems is definite and inevitable. This is undisputable proof that a God-centered New Testament networking of churches is the dependable and enduring model for both ministry networking and church government. Precisely this heavenly network is the supernatural source of the unique approach through which problems of the churches are to be solved. Thus, in addition to a common present reality, the churches share a future earthly applicability of the paradigm of ministry which makes their message relevant today.[14]
[1] Wade H. Horton, Lectures on the Seven Churches (Cleveland: Pentecostal Resource Center, n/a), 6.
[2] Henry M. Morris, The Revelation Recorded (Wheaton: Tyndale House Publishers, 1987), 66. Merril Tenney, Interpreting Revelation (Grand Rapids: Wm. B. Eerdmans Pubslihing Co., 1957), 50. For an in-depth discussion on the geographical location of the Seven Churches, its significance for the circulation of the letters and the leadership organization see William M. Ramsey, The Letters to the Seven Churches (Grand Rapids: Baker book House, 1979), 186.
[3] McDowell, 38.
[4] McDowell, 37.
[5] Ramsey, 120-21.
[6] Ramsey, 40.
[7] Ramsey, 39-40.
[8] Bruce M. Metzger, Breaking the Code (Nashville: Abingdon Press, 1993), 30. Ramsey, 69, 74ff.
[9] Ramsey, 80.
[10] McDowell, 37.
[11] Metzger, 29.
[12] Metzger, 30.
[13] Wade Horton, Seven Golden Candlesticks (Cleveland: Pathway Press, 1974), 72.
[14] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), 35. Clovis G. Chappell, Sermons from Revelation (New York: Abingdon-Cokesbury Press, n/a), 59.
VBS for Adults
For reasons obvious to most of our readers, I was able to attend no less than 10 (ten) VBS/Kids crusades this summer. Seven Baptist, several Pentecostals and a Methodist one.
The themes ranged from jungle journey and the Lion King to giddy up cowboys and cowgirls and world/planet/time travelling. All cool themes with lots of props and much careful preparation all in the name of bringing the Good News to the little ones. A noble cause truly worthy of any expense and labor for any church out there.
Time and length ranged from one whole day or one evening service to three nights and even several week long ones. For most of it, the ones held in most Baptist churches were designed by LifeWay and were well structured with kids constantly moving from station to station. The rest were somewhat free style, but still designed with the expectation of lots of children attending. In between each module there was candy, snacks or even a full blown supper.
The location of each VBS and the way it was designed for the crowd flow made the initial impression important. Signs welcoming and directing newcomers were grate, but the friendliness of the people made up for less signage and more human touch. Registration was a must and parents’ preferences were not taken lightly. The decorations of each room helped the children adjust to the new setting and work through the set curriculum. And yes, lots of kids made lots of mess so cleanness in class rooms, play areas and bathrooms were tended to. Some churches had a designated team that made sure the facilities were clean for the next group. And where cleanness was not intentional, it was observed that many parents did not return with their children.
Most VBS programs were designed around age groups. Some included even classes for toddlers and several had adult classes too. The ones that did not, included a family night toward the end of the week for parents to attend. A family night was a great feature for parents who did not attend but dropped their kids every night and picked them up afterwards. They were addressed with materials and opportunities for a spiritual renewal.
The thematic VBSs progressed with learning daily and build up on the previous day. The groups of children toggled between Bible lesson, crafts, games and lots of music. Kids were greatly encouraged to participate and learn the songs and dancing, recite Bible verses and answer questions from the covered material. Some parents participated too.
Prayer was made a central focal point for most of the VBSs observed. The Baptists ones, especially, had pledges of allegiance at the start of the service and assembly with prayer toward the end. A memorable experience for all children who enjoy social setting, making new friends and learn the Bible.
Here are several take ways to observe for a VBS in your church:
- Prepare for lots of children – if you have it they will come
- Train your workers. Form teams for each task. Assign measurable goals to ensure smooth moving through the program
- Self designed VBS programs work as good as the paid ones, as long as designed with the children and families in mind
- Chose the length of the event carefully with regard of your constitutions. For the most of it, less is really more.
- Do not underestimate friendliness, cleanness and the safety of the children.
- Don’t miss a family day. Everyone likes hot dogs and water slides on a hot summer day.
This goes without saying, but focus on God – it is easy to lose track and purposes in the larger design of such events.
IN MEMORIAM: Samuel Thomas “ST” Scroggs
Samuel Thomas “ST” Scroggs, 90, passed away peacefully at his home Thursday, January 10, 2019. He was born in Seneca August 8, 1928, a son of Paul H. and Ethel Rose (Hughes) Scroggs.
His livelihood was in textiles for 45 years. He worked hard to provide for his family. ST loved being a farmer. Nothing brought him more joy. His wife, Rev. Evelyn Edgar Scroggs was an ordained minister and ST was a co-minister with his wife, supporting her in her ministry. He enjoyed hunting, fishing, watersports when he was younger, hiking and camping. He loved his senior social group at the Newry Church of God.
ST is survived by two daughters, Phyllis Durham and husband Bill of Easley and Marcia Harrell of Gastonia, NC; a son, Greg Scroggs and wife Marilyn of Anderson; son-in-law, Raymond Duane Harrell; grandchildren, Matthew Nix and wife Lindsay, Brandon Harrell and Morgan Floyd, Andrew Harrell, Weston Scroggs and wife Caitlan, Kyle Scroggs, and nephew, Tommy Sluder; great grandchildren, Colbi and Jaxon Scroggs, and Mattie, Evie and Olin Nix; and many nieces and nephews. In addition to his parents, he was predeceased by his wife of 54 years, Evelyn; sisters, Irene Barton, Juanita Vickery, Ruth Johnson, Charlene Leopole, Ava Brush, and Betty Owens.
Funeral services will be held 2:00 PM Monday, January 14 at the Newry Church of God, 234 Newry Road, Seneca. Interment will follow at the Oconee Memorial Park.
The family will receive friends 2-4:00 PM Sunday, January 13 at the Duckett-Robinson Funeral Home, 108 Cross Creek Road, Central.
52 DAYS AWAY
The Nehemiah Experience: Devil, did you hear, I done built the wall!
2018 Revival Harvest Campaign: The Nehemiah Experience
Nehemiah 1: Who cries, fasts and prays for the desolated church?
Nehemiah 2: Dear, devil, I am back!
Nehemiah 3: 12 gates of Jerusalem
Nehemiah 4: Devil, did you hear, I done built the wall…
(1)Time to enter through the Door
(2) Time for junk no more
(3) Time to wage war
Calling on the Nehemiah Generation
Strangers will come in the Church
And the walls need to be fortified…
10 Things to Considering When Attempting to Express Cultural Sensitivity
- Be informed about the cultural differences of the people you are trying to reach because your good intentions may be misunderstood and even offend.
- Keep in mind you are not going on a site-seeing tour nor are you going to see a tourist attraction.
- Just because something makes sense in your language doesn’t mean it will make sense interpreted into a foreign language. Clichés are to be avoided.
- “One man’s meat is another man’s poison”
- “There are two ways to skin a cat”
- Consider that the people you are ministering to are not objects to be put on display in a savvy PowerPoint when returning home from your trip.
- Respect their right to privacy
- Ask permission to take pictures
- Just because you going or have been to a foreign country doesn’t make you a missionary. Don’t let one trip abroad make you forget who you are or make you arrogant.
- It is when you put yourself in the shoes of the people you are helping that you learn some do not even have shoes to wear. But this does not mean you are better than others.
- Aid is not the answer to all problems. Sometimes the people you are going to assist have real problems and spiritual needs. Socks don’t save souls.
- Aid should be given freely without any strings attached
- Don’t make them feel less by giving scraps
- Don’t make them feel like beggars
- It is not the power of earthly money that saves souls, but the power of a Heavenly Father.
- No amount of money will buy a soul
- Raised funds will not make you a missionary
- Being the missionary of the one-way ticket is a true test of your commitment towards the Kingdom
- There is a major difference between being “mission-minded” and being an international worker.
- The people you are ministering to are real human beings with dignity.
- Treat all with respect
- Don’t assume they know less than you or have less than you
Integration of Learning and Faith
The believers within our Pentecostal tradition, despite some historical presupposition against education, have generally strived to receive and impart knowledge much higher than what secular science can offer. Our paradigm of integration of faith and learning has come from a personal experience of knowing God rather than scientific method, and in a way it has become our own scientific method of testing truth beyond our religious context into daily life.
Similarly, being formed in the Spirit impacts our lives holistically, even the areas of our deepest doubts, our most serious suspicions and our greatest fears. It is there that true discoveries occur and where we realize that we know not the cosmos, the earth, our land, our families and even ourselves unless we first know God. Faith and learning become a personal spiritual quest, which reaches beyond just a Christian worldview or interpretation of faith and reason, to our very beings and change us.
In my case, faith and learning developed from my personal experience as a fifth generation Pentecostal believer and Spirit-filled minister. I can truly say that it has been a journey of reaching and a quest of finding, one that has changed me forever. Education did not make me a minister of the Gospel, nor did it have the power to do so, but it most certainly made me a better minister and a servant of the Kingdom.
Along the way, God used teachers who did much more than just deliver content in classrooms, but established the faith into our hearts and minds. In my journey, they have become road markers who knew God and made Him known to others. The passion to become personally such a milestone in the spiritual journey of others has been the greatest challenge for integration of faith and learning within both our ministry and personal Pentecostal experience. For our journey with God should not be without a destination or an end. It should be about actually getting there, at the place and reality where Scripture declares with most definite certainty that “we shall know.”
The Restoration of Chaplaincy in Bulgaria (History of Events)
We are proud to announce that the Master’s of Chaplaincy Ministry Program, we designed and launched in Bulgaria in 2006, has been selected to be part of the Social Service Program of New Bulgarian University. After being for years a valuable part of the regular curriculum of the Bulgarian Evangelical Theological Institute and the St. Trivelius Institute in the capital Sofia, the chaplaincy program has received the highest level of recognition as successful graduates will be finally able to receive government recognized degrees and apply their knowledge and training in chaplaincy on a professional level. The chaplaincy program can also serve within the Integration Proposal of local NATO programs and be instrumental in dealing with the enormous wave of Middle East migrants crossing through Bulgaria today.
05/12 Anticipated Date for Graduation of the First Cohort of Master’s Program of Chaplaincy Ministry in Bulgaria
2011
09/11 – Master’s of Chaplaincy Ministry Program Module 3: Counseling Completed
07/11 – Master’s of Chaplaincy Ministry Program Module 2: Theology Completed
03/11 – Master’s of Chaplaincy Ministry Program approved by the Educational Committee of the Bulgarian Evangelical Theological Institute
01/11 – Master’s of Chaplaincy Ministry Program Continues
2010
10/10 – Master’s of Chaplaincy Ministry Program Module 1: Chaplaincy Completed
09/10 Master’s of Chaplaincy Ministry Program begins in Sofia, Bulgaria
06/10 Chaplaincy Conference and Master’s of Chaplaincy for Bulgaria
01/10 Proposal masters program finalized and submitted for approval to the Educational Committee of the Bulgarian Evangelical Theological Institute
2009
10/09 Bulgarian Chaplaincy Association holds an introductory chaplaincy course in Yambol, Bulgaria
2008
12/08 Family Seminar for Military Men and Women held in Yambol
11/08 Bulgarian Chaplaincy Association Annual Meeting
09/08 – Bulgarian Chaplaincy Associations noted in Church of God publications
06/08 – The Case of a NATO Chaplaincy Model within the Bulgarian Army released
06/08 – Celebrating 10 Years of Military Ministry in Bulgaria
2007
10/07 – Bulgarian Chaplaincy Associations Recognized by U.S. Department of State
07/07 – National Chaplaincy Conference in Yambol, Bulgaria
03/07 – Bulgarian Chaplaincy Association was officially registered
02/07 – Bulgarian Chaplaincy Association gains legal status
01/07 – Bulgarian Chaplaincy Assassination noted by international religious freedom watch dog Forum 18
2006
12/06 – Registration Rejected Bulgarian Chaplaincy Association by Bulgarian court
11/06 – A master program in chaplaincy ministry has been proposed for the Bulgarian Evangelical Theological Institute in Sofia
10/06 – Bulgarian Chaplaincy Association Founder’s Meeting in Sofia, Bulgaria
10/06 – A contextualized course for chaplaincy ministry is offered at the Bulgarian Evangelical Theological Institute in Sofia
08/06 – Bulgarian Chaplaincy Association’s Resolution No. 1 sets course toward chaplaincy in churches, education and government institutions
07/06 – National Chaplaincy Meeting in Yambol, Bulgaria
06/06 – Meeting with NATO Chaplains
05/06 – Cup & Cross Ministries submitted a research paper to NATO’s Manfred Wörner Foundation dealing with the case of underground chaplaincy within the Bulgarian Armed Forces
03/06 – A contextualized course for chaplaincy ministry was offered in Veliko Turnovo
02/06 – www.kapelanstvo.com was released to serve as the official website of the chaplaincy movement in Bulgaria
2005
10/05 – A national training seminar held in Veliko Turnovo
10/05 – The Bulgarian Chaplaincy Association was presented before the Bulgarian Evangelical Alliance
09/05 – Regional meeting in Nova Zagora which addressed the current issues
08/05 – A regional chaplaincy meeting in Sliven
07/05 – Publication of camouflage New Testaments and Bibles, some of which we distributed to Bulgarian army personal including the divisions currently serving in Iraq.
Also important [click to read]:
- U.S. Department of State recognizes our chaplaincy efforts in Bulgaria
- Bulgarian Chaplaincy Association: Integration Proposal with Local NATO Programs
- Bulgarian Chaplaincy Association: Vision and Resolution
- Chronology of our role and involvement in developing Church of God chaplaincy in Bulgaria since 2001
- Master’s of Chaplaincy Ministry Program in Bulgaria Reflections
- The Past Decade of Chaplaincy in Bulgaria (2006-2016)
- Related Publications and Presentations by Cup & Cross Ministries International
Pacifism as a Social Stand for Holiness among Early Bulgarian Pentecostals
Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals (Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College)
When Pentecostalism began to spread rapidly in Bulgaria in the 1920s, it was viewed hostile as by both Protestant and Orthodox traditions. Not fasting during lent and not sacrificing for the dead, not honoring Mary or the saints was all detrimental in the formation of the identity of Pentecostal churches in Bulgaria. Even insignificant things like not wearing a cross, or not making the sign of the cross and not lighting candles and incense were noticed and severely criticized by the surrounding culture. And of course not drinking alcohol in Bulgaria and the Pentecostal abstinence was met with enormous opposition from other religious groups. Along with that any benevolence, social involvement, spiritual upbringing of minors (including sport actives) was all condemned as harmful protestant propaganda.
But one specific evangelical stand could never be forgiven – the protestant pacifism in the form of conscientious objection against carrying arms. For the newly re-born Balkan state, in a place where war has been ongoing for centuries, to refusal to go to war was essentially to refuse to be a Bulgarian.
The pacifism of Bulgaria’s evangelicals was silent but powerful against both Hitler’s fascism and the militant atheism of the coming Communist Regime. Their deep Christian conviction simply did not allow them to kill, carry a weapon, imprison another human being, swear allegiance to the communist state or take orders from another authority but God. And for their stand, many ministers and believers paid a heavy price. About 40 ministers and members of the Bulgarian Church of God alone were sentenced to hard prison labor for noncompliance with the mandatory military service. Hundreds more known and unknown believers from other evangelical churches followed.
