Doua lucrari scurte de C.S.Lewis in Limba Romana

A Grief Observed, fragmente traduse de Florin Motiu (9 pagini)

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Apologetica Lewisiana, traducere Rodica si Florin Motiu (7 pagini)

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What Does it Mean to be Human? (Ravi Zacharias at Hong Kong University)

Rodi: Ravi Zacharias is called the modern C.S.Lewis because of his apologetics. Here he speaks to University of Hong Kong students for 1 hour and then has a 45 minute question and answer session.

From the Ravi Zacharias organization:
An Evening with Ravi Zacharias (Wycliffe Hall, Oxford University)
Moderated by Prof Daniel KL Chua (School of Humanities, HKU)
Date: Thursday, March 18, 2010

Time: 7:00pm-9:00pm
Venue: Loke Yew Hall, The University of Hong Kong

Ravi Zacharias is presently Visiting Lecturer at Wycliffe Hall, Oxford University in Oxford. He has spoken in numerous universities, notably Harvard, Princeton, and Oxford University, and has given talks at the White House, the Pentagon, and the British Parliament. He has addressed writers of the peace accord in South Africa, the president’s cabinet and parliament in Peru, and military officers at the Lenin Military Academy and the Center for Geopolitical Strategy in Moscow. He has authored or edited twenty books, including Walking from East to West:(Zondervan, 2006), The Grand Weaver (Zondervan, 2007), and Beyond Opinion (Thomas Nelson, 2008); his Can Man Live without God (Word, 1994), was awarded the Gold Medallion for best book in the category of doctrine and theology.

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Film – WILLIAM TYNDALE, Bible Translator

Biografia lui William Tyndale

Vezi detalii biografice William Tyndale

William Tyndale s-a născut lângă graniţa cu Wales şi a fost crescut în William TyndaleUniversitatea din Oxford, unde a studiat limbile, artele liberale şi Scriptura. După continuarea studiilor la Cambridge, a devenit institutorul copiilor Lordului Welch, un nobil din Gloucestershire. Lordul Welch era deseori vizitat de stareţi, vicari, arhidiaconi şi alţi oameni cu educaţie, pentru discuţii asupra lucrărilor lui Luther şi Erasmus, ca şi asupra unor lucruri din Scriptură. Ori de câte ori nu era de acord cu părerile lor lucru care se întâmpla adesea, Tyndale nu ezita să-şi apere poziţia folosind Scriptura. Într-o bună seară, Lordul şi Doamna Welch s-au întors de la o cină şi i-au spus lui Tyndale despre discuţia care a avut loc acolo. Tyndale a început să le explice că ceea ce ei tocmai au auzit era greşit, dar vorba i-a fost tăiată de Lay Welch: “A fost acolo un doctor care şi-ar fi putut permite să cheltuiască o sută de lire sterline, altul ar fi putut lesne cheltui două sute iar al treilea trei sute. De ce te-am crede tocmai pe dumneata în loc să îi credem pe ei?” 

În vremea aceea, Tyndale traducea lucrarea lui Erasmus, “manualul soldatului creştin”. După ce a terminat traducerea, a dat o copie Lordului şi Doamnei Welch, care odată ce au citit cartea, au ajuns să îi primească pe oamenii Bisericii mult mai rar.

În curând preoţimea din zonă a început să se plângă de Tyndale în cârciumi şi alte locuri, spunând că lucrările sale sunt erezii şi adăugând la cele spuse de el lucrurile care făceau ca acuzaţiile să pară adevărate. Tyndale a fost chemat înaintea cancelarului episcopal, a fost ameninţat şi acuzat de multe lucruri, ca apoi să i se dea drumul nevătămat.

După această întâmplare Tzndale a găsit cu cale că este mai bine să părăsească regiunea, aşa că a plecat la Londra nădăjduind să-şi găsească un loc cu ajutorul lui Cuthbert Tonstal, episcopul Londrei. Pentru că acest lucru nu s-a putut face, a plecat în Germania.

Tyndale a găsit de bine, fiind influenţat în parte de John Frith, ca oamenii să poată citi ei înşişi Scriptura, fără să trebuiască să se încreadă în Biserică pentru explicaţii cinstite şi complete. El credea că corupţia Bisericii era tolerată doar pentru că oamenii nu ştiau nimic mai bun – iar Biserica nici vorbă să-i înveţe mai bine, fiindcă excesele şi privilegiile clerului ar fi fost periclitate.

În 1526 Tyndale a publicat traducerea în limba engleză a Noului Testament şi a început să lucreze la traducerea Vechiului Testament, adăugând câte un prolog la fiecare carte. În afară de aceasta, a publicat Mamona Cel Ticălos şi Practica Prelaţilor, trimiţând copii ale lor în Anglia.

După ce a călătorit în Germania şi Saxonia, unde s-a întâlnit cu Luther şi cu alţi oameni învăţaţi, a sfârşit prin a se stabili la Antwerp, în Olanda.

Când cărţile sale – mai ales Noul Testament – au început să fie citite de mai mulţi oameni din Anglia, episcopii şi prelaţii Bisericii au făcut tot ce le-a stat în putere ca să le condamne şi să le demaşte “greşelile”. În 1527 l-au convins pe rege să interzică toate lucrările lui Tyndale în Anglia.

În acest timp, Cuthbert Tonstal, episcopul Londrei, a colaborat cu Sir Thomas More pentru a găsi o cale pentru a opri ca traducerile să ajungă în mâna publicului. El a făcut cunoştinţă cu Augustine Packinngton, un comerciant englez care îl sprijinea în secret pe Txndale şi Packington a promis episcopului că îi va aduce fiecare copie a următoarei ediţii a traducerii dacă episcopul îi va furniza fondurile pentru cumpărarea lor. Când episcopul s-a arătat a fi de acord, Packington şi-a primit laudele iar Tyndale a primit toţi banii, parte din ei fiind folosiţi în mod prompt pentru tipărirea unei noi ediţii şi trimiterea ei în ţară. Restul de bani i-a fost de ajutor lui Tyndale pentru o bucată de vreme.

Tonstal a ars în public toate exemplarele cumpărate de el, lucru care i-a jignit pe oameni într-atâta încât Biserica a promis că se va îngriji să apară propria ei traducere, lipsită de erori. Însă nu s-a făcut nimic pentru ca promisiunea să fie împlinită. De fapt în luna mai 1530 Biserica a declarat că o asemenea traducere nu este necesară, ceea ce a dus la creşterea vânzărilor lucrării lui Txndale.

Până la urmă Tyndale a fost prins de către împărat la Antwerp, cărţile lui au fost confiscate şi el a fost întemniţat pentru un an şi jumătate înainte ca să fie condamnat prin decretul imperial de la Augsburg. Tyndale a fost pus pe rug, ştrangulat şi ars, la Vilvorden, în 1536. El a murit rostind cuvintele:”Doamne deschide ochii regelui Angliei!”

William Tyndale Biography (c 1492-1536) Photos of Tyndale Bibles

Portrait of William Tyndale

The Life of William Tyndale (c.1492-1536)

WILLIAM TYNDALE, translator of the New Testament and Pentateuch, was born on the Welsh border, probably in Gloucestershire, some time between 1490 and 1495. In Easter term 1510 he went to Oxford, where Foxe says he was entered of Magdalen Hall. He took his M.A. degree in 1515 and removed to Cambridge, where Erasmus had helped to establish a reputation for Greek and theology.

Ordained to the priesthood, probably towards the close of 1521, he entered the household of Sir John Walsh, Old Sodbury, Gloucestershire, as chaplain and domestic tutor. Here he lived for two years, using his leisure in preaching in the villages and at Bristol, conduct which brought him into collision with the backward clergy of the district, and led to his being summoned before the chancellor of Worcester (William of Malvern) as a suspected heretic; but he was allowed to depart without receiving censure or giving any undertaking. But the persecution of the clergy led him to seek an antidote for what he regarded as the corruption of the Church, and he resolved to translate the New Testament into the vernacular. In this he hoped to get help from Cuthbert Tunstall, bishop of London, and so „with the good will of his master” he left Gloucester in the summer of 1523. Tunstall disappointed him, so he got employment as a preacher at St Dunstan’s-in-the-West, and worked at his translation, living as chaplain in the house of Humphrey Monmouth, an alderman, and forming a firm friendship with John Frith; but finding publication impossible in England, he sailed for Hamburg in May 1524.

After visiting Luther at Wittenberg, he settled with his amanuensis William Roy in Cologne, where he had made some progress in printing a 4to edition of his New Testament, when the work was discovered by John Cochlaeus, dean at Frankfurt, who not only got the senate of Cologne to interdict further printing, but warned Henry VIII and Wolsey to watch the English ports. Tyndale and Roy escaped with their sheets to Worms, where the 8vo edition was completed in 1526. Copies were smuggled into England but were suppressed by the bishops, and William Warham, Archbishop of Canterbury, even bought up copies on the Continent to destroy them. Attempts were made to seize Tyndale at Worms, but he found refuge at Marburg with Philip, landgrave of Hesse. There he probably met Patrick Hamilton, and was joined by John Frith.

About this time he changed his views on the Eucharist and swung clean over from transubstantiation to the advanced Zwinglian position. His Parable of the Wicked Mammon (1528), Obedience of a Christen Man (1528), in which the two great principles of the English Reformation are set out, viz. the authority of Scripture in the Church and the supremacy of the king in the state, and Practyse of Prelates (1530), a strong indictment of the Roman Church and also of Henry VIII’s divorce proceedings, were all printed at Marburg. In 1529 on his way to Hamburg he was wrecked on the Dutch coast, and lost his newly completed translation of Deuteronomy. Later in the year he went to Antwerp where he conducted his share of the classic controversy with Sir Thomas More.

After Henry VIII’s change of attitude towards Rome, Stephen Vaughan, the English envoy to the Netherlands, suggested Tyndale’s return, but the reformer feared ecclesiastical hostility and declined. Henry then demanded his surrender from the emperor as one who was spreading sedition in England, and Tyndale left Antwerp for two years, returning in 1533 and busying himself with revising his translations. In May 1535 he was betrayed by Henry Phillips, to whom he had shown much kindness as a professing student of the new faith. The imperial officers imprisoned him at Vilvorde Castle, the state prison, 6 mi. from Brussels, where in spite of the great efforts of the English merchants and the appeal of Thomas Cromwell to Archbishop Carandolet, president of the council, and to the governor of the castle, he was tried for heresy and condemned. On the 6th of August 1536 he was strangled at the stake and his body afterwards burnt.


The Burning of William Tyndale, from Foxe‘s Book of Martyrs

Though long an exile from his native land, Tyndale was one of the greatest forces of the English Reformation. His writings show sound scholarship and high literary power, while they helped to shape the thought of the Puritan party in England. His translation of the Bible was so sure and happy that it formed the basis of subsequent renderings, especially that of the authorized version of 1611. Besides the New Testament, the Pentateuch and Jonah, it is believed that he finished in prison the section of the Old Testament extending from Joshua to Chronicles. Beside the works already named Tyndale wrote A Prologue on the Epistle to the Romans (1526), An Exposition of the 1st Epistle of John (1531), An Exposition of Matthew v.-vii. (1532), a Treatise on the Sacraments (1533), and possibly another (no longer extant) on matrimony (1529).



Excerpted from:
Encyclopedia Britannica, 11th Ed., vol. XXVII.
Cambridge: Cambridge University Press, 1910. 499.


What is the Tyndale Bible?

William Tyndale holds the distinction of being the first man to ever print the New Testament in the English language. Tyndale also went on to first translate much of the Old Testament from the original Hebrew into English, but he was executed in 1536 for the „crime” of printing the scriptures in English before he could personally complete the printing of an entire Bible. His friends Myles Coverdale, and John „Thomas Matthew” Rogers, managed to evade arrest and publish entire Bibles in the English language for the first time, and within one year of Tyndale’s death. These Bibles were primarily the work of William Tyndale.

The History of William Tyndale and his Bibles

William Tyndale was the Captain of the Army of Reformers, and was their spiritual leader. Tyndale holds the distinction of being the first man to ever print the New Testament in the English language. Tyndale was a true scholar and a genius, so fluent in eight languages that it was said one would think any one of them to be his native tongue. He is frequently referred to as the „Architect of the English Language”, (even more so than William Shakespeare) as so many of the phrases Tyndale coined are still in our language today.

King Henry VIIIKing Henry VIII

Tyndale was a theologian and scholar who translated the Bible into an early form of Modern English. He was the first person to take advantage of Gutenberg’s movable-type press for the purpose of printing the scriptures in the English language. Besides translating the Bible, Tyndale also held and published views which were considered heretical, first by the Catholic Church, and later by the Church of England which was established by King Henry VIII. His Bible translation also included notes and commentary promoting these views. Tyndale’s translation was banned by the authorities, and Tyndale himself was burned at the stake in 1536, at the instigation of agents of Henry VIII and the Anglican Church.

Queen Mary 

An Illustrated Tyndale New Testament

A clergyman hopelessly entrenched in Roman Catholic dogma once taunted William Tyndale with the statement, „We are better to be without God’s laws than the Pope’s”. Tyndale was infuriated by such Roman Catholic heresies, and he replied, „I defy the Pope and all his laws. If God spare my life ere many years, I will cause the boy that drives the plow to know more of the scriptures than you!”

Tyndale was the first person to print an English language New Testament, doing so in 1525-1526. Only one complete copy of this first edition is known to exist, and the British Museum paid $2 million for it in 1948! Tyndale’s illustrated New Testaments of the 1530’s were even more spectacularly beautiful, and they went through several editions and printings. One year after Tyndale’s execution in October of 1536, Tyndale’s friend John Rogers, operating under the assumed name „Thomas Matthew”, produced the 1537 „Matthew-Tyndale Bible”. This was the very first printing of a complete English language Bible to be translated directly from the original language of Greek and Hebrew. It was reprinted once again in a more practical size in 1549. Originals (both whole books and individual leaves) and facsimile reproductions of these works are available today.

The Impact of the Printing Press on History – 1450-1500’s

from VoxEu.org

“Printing, lately invented in Mainz, is the art of arts, the science of sciences. Thanks to its rapid diffusion the world is endowed with a treasure house of wisdom and knowledge, till now hidden from view. An infinite number of works which very few students could have consulted in Paris, or Athens or in the libraries of other great university towns, are now translated into all languages and scattered abroad among all the nations of the world”. –Werner Rolewinck (1474)

The first printing press was established around 1450 in Mainz, Germany. Contemporaries saw the technology ushering in dramatic changes in the way knowledge was stored and exchanged (Rolewinck 1474).Read the entire article here.

(via) Abraham Piper

The impact of the printing press on the Reformation, the history of the Bible and the emergence of the Puritans by Gavin Finley

Our journey of discovery to seek the roots of the Puritans begins at a time when the Holy Scriptures were coming to the common man in Europe. After a thousand years of medieval darkness the Word of God was returning. In Germany during the mid 1400’s Johannes Gutenberg had invented a printing press with movable type. This greatly increased the speed of printing books. These were difficult and dark days for Europe. The second Jihad had begun and the Turks were attacking Christendom in the east. High taxes, famine, and peasant uprisings brought their misery. But in this same time frame there was something wonderful happening as well. The Bible was being translated and distributed in large numbers. And with that the lights were going on all over Europe.

With the Bible being translated in the European languages good copies of the Holy Scriptures were soon beginning to come off the presses in Germany. Not only that, they were being printed rapidly in significant numbers and at prices people could afford. This was one of the keys to the dramatic changes seen back in the 1500’s. It has been said that Gutenberg’s printing press made the Reformation possible.

Along with the courageous stand by Martin Luther it was the Bible translators at their wonderful work who lit the candles and brought the Light of God’s Word into the medieval darkness. The translators unlocked the Bible from the Latin, the dead language of ancient Rome. The new printing presses, marvels of German engineering at the time, were sitting there waiting for the Bible translators to bring in their manuscripts. And so out came the Bibles into the hands of the European people. The illumination of the Word of God changed the hearts and minds and the motivations of the people who heard. This was a marvellous turn of events. The impact of the Bible on Western Civilization along with the good and the evil historical responses to its coming cannot be overestimated.

John Wycliffe, the ‘morning star of the Reformation’ had begun this work with a translation of the Bible into English in the 1300’s. In the 1500’s Martin Luther translated the scriptures into the German language. Luther himself was transformed in the process. The scriptures opened his eyes to what was going on around him. He was appalled to see the obvious disparities between what he saw in the Bible and what was being practiced by the Church of Rome. The selling of indulgences by the church, supposedly securing the release of loved ones from Purgatory, was the last straw for Luther. Protesting this outrage, and numerous other grievances he nailed his 95 theses to the door of the Wittenburg Cathedral. This sparked off a religious conflagration with the Roman Church in Germany. With Duke Ferdinand of Saxony and other German princes coming to his aid Luther avoided being taken into custody by the Roman church where he most certainly would have been burned as a heretic. Indeed, during the previous century in 1415 this had happened to a faithful priest in Bohemia, John Hus. Luther’s stand at the German city of Worms was historic. It was a defining moment for the church. And it led western Christendom into the Reformation.

Also in the 1500’s Englishmen Miles Coverdale and William Tyndale were translating the Bible into English. Tyndale was in exile in Europe. He lived a life of constant danger, translating the scriptures and living as a wanted man. His evangelical friends from Cambridge, John Frith and William Tewksbury, were both captured and burned at the stake. For years Tyndale was hunted down by agents of Henry VIII and the Bishop of London. Since Gutenburg’s printing presses were now proliferating in a big way it was Germany that was at that time the place to go for good printing work to be done. The coming of the scriptures to the common man had an enormous impact on European and English history. The Reformation led to the evangelical movement. Unfortunately its politicization led to a great tragedy. The awful 30 Years War wrecked Germany. It was left in such a ruined state that it would not recover for 200 years.

The 1500’s were years of great change. The peasants revolted throughout central Europe during a conflict that would come to known as the Peasant Wars. During this period of internal strife the Turks took advantage of the situation. They attacked European Christendom from the east. The Muslim forces advanced to the point where for a while they were actually closing in on Vienna. It was an awful time to be alive in Europe. It was a time of unprecedented religious, political and social upheaval.

Out of all this turmoil came the Anabaptists. These were the ultimate Christian radicals. The war in central Europe had gone on for a whole generation. Successive Catholic and Protestant armies had pillaged the countryside taking the lives of young and old. Germany and the Swiss valleys were left in in a shambles. Many were now migrating out of central Europe to take refuge in Holland which was to take a dominant role in European history in the following century. During the 1600’s Dutch sea power and peaceful trade had made this a place of refuge for many evangelicals. During the Reformation wars in central Europe many had seen enough of Christian savagery and barbarism to last several lifetimes. For many separatist evangelical Christians it got to the point where they didn’t care which army won. From the scriptures they had come to believe that Christianity was a matter of personal faith, not national or church sponsored citizenship. Nor was it about which church or cathedral you belonged to. It was all about a covenant relationship with Jesus Christ and a personal faith walked out with Him daily. Accordingly, while they paid their taxes to the governing powers the Anabaptists resolved to take no oaths of allegiance with the political or ecclesiastical princes, whoever they might be. Nor would they take up arms with or against any army coming into their valleys, whether they were Protestant or Catholic. These are the main articles of the „Schleitheim Confession”. This document was penned by one of the leading lights of the Anabaptist movement, Michael Sattler at the gathering at Schleitheim, in the mountains of Switzerland in February of 1527.

For their stand in the peace of Jesus Christ they were bitterly persecuted from both sides. Millions of Anabaptists died at the hands of Catholic and Protestant powers alike. They continued to die for over 200 years. This story has not been told. It has been cut out of the history books. From these determined Christian separatists came the peace loving Amish and Mennonites along with the Brethren and some primitive Baptists of the free church tradition. They remember this history. We don’t.

Let us make no mistake about this. These saints who had rejected the sword were still full of Christian zeal. But they had given up on a church that had corrupted itself by going to bed with the state. They would prefer to go to their secret Christian meetings, even if they were under the constant threat of being arrested. If an Anabaptist met another on the pathway they would challenge him with the scripture,
„You cannot serve two masters”.
If the other man was an Anabaptist he would smile and reply,
„You cannot serve God and mammon”.

The pathway they were now going on was a ‘highway of holiness’. ~ Isa.35:8-10. The Anabaptists resolved to keep their little church pure in devotion to Christ. They were weary of seeing the hideous mixture of the cross and the sword played out before their eyes year after weary year. The sword had been stained with Christian blood. To their mind it had become a despised and shameful thing. It no longer had the sacred power of chivalry it once held over them. They had seen its dark side. It had come to the point where they were going to turn their back on politics and make the peaceful preaching of the Gospel their prime concern come what may. At this time the first missionary outreaches were organized. The Mennonites, the Baptists, the Brethren and many other Christian groups began to send out missionaries beyond European shores. A new era in Christian missions had begun.

THE EMERGENCE OF THE ENGLISH PURITANS IN THE 1500’s.

This is where we pick up our story of the Puritans. The coming of the English Bible was giving rise to desires for full Reformation of the Church of England. There was even talk of ‘purifying’ the Church of England. It was during the latter part of the 1500’s that men like Thomas Cartwright began to argue for a purified English Christianity. They wanted to see a Church of England free of the medieval trappings and vestments of the Roman Church from which it had come. These reformist evangelicals came to be called ‘Puritans’.

These were dangerous times to express such views. During the reign of „Bloody Mary”, and throughout the 1500’s many separatist evangelicals were burned at the stake. But these persecutions, as usual, only spread the fires of devotion both inside the Church of England and outside the national church in the secret house meetings of the persecuted ‘Non-Comformists’.

In 1603 Protestant King James I came to the throne. By this time the Puritans were poised to move their agenda forward. These were turbulent times. Political extremists were abroad along with religious separatists. To the King and his bishops these people were all the same. As they saw it all these unregulated people were equally dangerous. Whether they be political dissidents or religious dissidents they all disturbed the peace with their tiresome petitions for reform. They interrupted the quiet life of the people which the leaders had worked so hard to maintain. In 1605, a Catholic zealot named Guy Fawkes tried to blow up Parliament. He and his anarchist friends wanted to kill the king and as many Puritan parliamentarians as possible. The plot was discovered and Guy Fawkes was executed.

1611 was a banner year for evangelicals in England. The King James Bible went out to the people. With the more ready access to the scriptures the Puritans continued to gain in numbers. King James was forced to put more restrictions on these movers and shakers. This in turn caused them to to push even harder for reform in the Church of England.

Evangelicals in England during those times had two choices. They could separate from the Church of England and became Non-Conformists or Pilgrim style Separatists. Or they could join the Puritans and stay in the system hoping to reform it from within. Both streams of evangelical Christianity were persecuted but the separatists had it far worse. King James had commissioned the printing of the Holy Scriptures which sets men free. But under his reign religious freedom was still not realized. Englishmen were still forbidden to worship outside the Church of England. Many Bible believing Christians, under persecution by the king’s bishops, were forced to flee the country. A Puritan community from the town of Scrooby left for Holland in 1608.

During this time the expanding Dutch sea trade to India had made Holland extremely wealthy. The infusion of new and vital people from the Reformation Wars in central Europe had enriched Holland in many ways. It was the place to be for people like godless rationalists and Godly evangelicals, both groups considering themselves enlightened. In the 1600’s Holland was the trade center of Europe. It was also the place where new ideas, the Renaissance arts, (which had originated in Italy), and ideas could be expressed in peace without church or governmental interference. This was good for evangelical Christians. It was also good for humanists, rationalists and freethinkers like Erasmus. Dutch trade and sea power had made the Netherlands the dominant power in Europe during that time. Here people of faith could gather and worship without fear of persecution. Here too they could educate their children into a biblical world view with their own Christian schools. But for the Pilgrims and Puritans from Scrooby, (and others), Holland was a temporary haven. But it was not their destiny. The Puritan fellowship from Scrooby would only stay there in Holland 12 years. Then they would set forth towards the next stop on their epic journey. The Pilgrims and Puritans were bound for the New World. During the fall of 1620 they set sail aboard the Mayflower.

Meanwhile, back in England, the Puritans fumed and fretted and chafed under the constraints under which their new biblical faith was forced to operate. The difficult Pilgrim path of living as „non conformists” and walking a separated life to Christ was open to them of course. But the Puritans were committed to the continuation of a church-state union. So they remained within the Church of England trying to move the huge medieval colossus with all its „Romish” trappings forward inch by inch into biblical Christianity. Being people who believed in ‘the system’ the Puritans were determined to change the national church from within. But they were having a very very frustrating time. Since they were forbidden to worship outside the Church of England they were stuck. The church that they believed in just didn’t seem to be going anywhere.

The Church of England did provide wonderful opportunity for English Christians since it cut them off from Roman Catholicism. But its birth was not a spiritual birth so much as a political one. Henry VIII had broken the English church free of its moorings with the Church of Rome. Now the scriptures were shining a lamp onto the pathway ahead. Many Englishmen were coming into a personal faith in Christ. The Puritans were keen to move on out of the medieval darkness. Yet the bishops, under the kings thumb, were holding back the very church reforms that these new Bible reading Christians considered necessary.

All this was making things very difficult for the emerging Puritans. They did not want to take the road of ‘separation of church and state’ as the Pilgrim separatists were doing. They were not going to worship secretly. Nor did they want to gather in little fellowships. They were Englishmen! And they would worship God as Englishmen. If the system was not with them then their future course was clear. They would change the system! If the king wanted them in a single national church that was fine. But by God’s help they were bound and determined to move the Church of England forward into an enlightened Biblical Christianity.

The proliferation of Bibles in the 1500’s made these times of great religious discovery. The Puritan corporate conscience began to burn within them. They prayed and they agonized a s they sought to bring political and social substance to their dreams of a ‘nation under God’. They knew what could and should be done. And by God’s help they were going to make it happen!

In the early 1600’s this Puritan zeal was building up enormous political pressure within English society. The history that followed was quite predictable.

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