Florin Ianovici – Un mesaj specific ingrijorarilor timpului nostru 24 Ianuarie, 2012 la Bistrita

  • PAGINA Florin Ianovici aici
  • Tara aceasta este ca un butoi de pulbere. Lipseste o scinteie. Eu vin din Bucuresti, une sunt sparte magazinele, unde oamenii ies in strada. Mi-e si frica sa ma duc cu masina la Universitate ca s-ar putea sa ma trezesc cu o caramida in parbriz. Am in fiecare zi temeri si va spun ca niciodata nu ne va fi de folos sa ne negam temerile noastre, si niciodata nu a fost maniera lui Dumnezeu ca noi sa declaram ca noi n-avem aceste spaime. Cind Biblia vorbeste ca in dragostea desavarsita nu exista frica, cind Biblia spune ca nu vom intra in rai daca vom fi fricosi, nu se refera la ceia ce omeneste vorbind, simtim. Acolo unde spune ca fricosii nu vor intra in Imparatia lui Dumnezeu se refera la lasitatea de-a nu recunoaste ca viata ta este Dumnezeu. De-a nu marturisi ca in viata ta este Dumnezeu. Nu este sentimentul acesta natural de ingrijorari pe care noi il avem. Sa nu devina aceasta ingrijorare un handicap in a reactiona. Sa nu devina o frina in a-ti duce viata inainte. Dar este un sentiment natural si ne facem mari deservicii unii altora cind vorbim de la inaltimea unor sentimente pe care nu le avem. Vorbim cautind sa ne aratam ceea ce nu suntem pentru ca Dumnezeul nostru nu va vindeca decit pe acea ce va spune: „Am nevoie de mina ta vindecatoare.” Si Dumnezeu nu va ridica decit pe acela care va spune: „Am nevoie sa ma ridici”. Si Dumnezeu nu va intari decit pe acel care va spune: „Am nevoie de putere pentru ca sunt slab.

Uploaded by   Biserica Sfanta Treime Bistrita-predica-sursa: http://www.sfantatreime.ro/ 24 Ianuarie 2012

Curajul de a fi altfel

Unii oameni se cearta cu Biblia deschisa, dar sunt convins ca nu au citit din ea.

  • Nu eticheta noastra (denominationala) ne va da intrare in cer, ci faptele facute in credinta.
  • Dumnezeu ne-a mintuit prin har ca sa umblam in faptele pe care ni le-a pregatit in fiecare zi.
  • Omul lui Dumnezeu trebuie sa semene cu Dumnezeu. El nu are numai cuvintele lui Dumnezeu. Omul lui Dumnezeu are faptele lui Dumnezeu si o atitudine a inimii Sale care e mereu aceiasi, indiferent ca suntem in anul 2012 sau ca este vara sau este iarna, sau ca suntem in bucurii sau in necazuri.
  • Cheia de a intra in rai este sa fi insufletit de un altfel de duh. Tu nu poti sa raspunzi ca toti oamenii si sa crezi ca vei fi tratat special in cer. Va trebui sa intelegem pe pamintul acesta ca cine va vrea sa fie tratat diferit in cer va trebui sa se poarte diferit pe pamint.
  • In orice imprejurare a vietii mele si in orice modalitate, in orice circumstanta va trebui ca aici in launtrul meu sa dau dovada de o atitudine care este diferita, nu una care sa fie fariseistica, una care sa fie festivista. Nu una care sa fie declarativa, ci o atitudine a unei inimi diferite pentru ca inlauntru locuieste ceva diferit si anume: Cuvintul lui Dumnezeu si Duhul lui cel sfint.
  • Ceia ce ne recomanda pe noi ca oameni pregatiti pentru Imparatia cerurilor, pregatiti pentru raiul li Dumnezeu. Ceia ce ne recomanda pe noi ca fiind credinciosi este faptul ca in inima noastra este o putere. Nedisimulata. Nefortata. Nu pe care va trebui sa o cauti in stinga sau in dreapta. Inlauntrul nostru este o putere pusa de Dumnezeu printr-o viata de credinta, care in orice imprejurare a credintei se manifesta.
  • Despre ceia ce vorbeste Dumnezeu, Duhul acesta, sau daca vreti, un altfel de duh care il insufla, il dinamiza pe Caleb este de fapt puterea aceasta de a indrazni. Curajul acesta care n-are legatura cu ceia ce se vede. Refuz ca curajul meu sa depinda de ce spun oamenii. Curajul meu nu are legatura cu ceia ce spun oamenii. Nu inseamna ca traiesc ca un pustnic si nu-mi pasa de ceia ce spun oamenii. Dar, curajul din viata mea trebuie sa aiba o sursa diferita. O sursa care ramine mereu la fel. Una care nu se schimba dupa imprejurari.
  • Am nevoie de ceva care nu se schimba. Am nevoie de ceva care nu e ca si vintul, bate cind intr-o directie, cind intr-alta. Singurul care nu se schimba, singurul care este acelasi ieri, azi si in vesnicie este Dumnezeu. Pe El vreau sa ma sprijin. Sa ii cerem lui Dumnezeu sa ne dea tarie duhovniceasca, sa ne dea putere in vremurile acestea slabe; o indrazneala dupa sfinta voia Sa. Sa ma ajute sa ma ancorez si sa fiu neclintit pentru ca am inceput o lupta in Duhul si vreau sa o duc pina la sfirsit, in Duhul. Vreau sa incep in Duhul si sa termin in Duhul. Nu sa termin in firea paminteasca.
  • In tot timpul vietii mele am un soi de frica si de ingrijorare. De multe ori este rusinos sa spui ca iti este frica. Te temi sa spui ca ai ingrijorari ca oamenii zilelor noastre imediat vin cu versetul: „In dragostea desavirsita nu exista frica. Noi n-am primit un duh de frica…” si e drept. Daca e sa fim cinstiti, cei mai multi dintre noi ar trebui sa recunoastem ca avem foarte multe ingrijorari si temeri. Nu spun in aceasta seara ca mina lui Dumnezeu este slaba.
  • Tara aceasta este ca un butoi de pulbere. Lipseste o scinteie. Eu vin din Bucuresti, unde sunt sparte magazinele, unde oamenii ies in strada. Mi-e si frica sa ma duc cu masina la Universitate ca s-ar putea sa ma trezesc cu o caramida in parbriz. Am in fiecare zi temeri si va spun ca niciodata nu ne va fi de folos sa ne negam temerile noastre, si niciodata nu a fost maniera lui Dumnezeu ca noi sa declaram ca noi n-avem aceste spaime. Cind Biblia vorbeste ca in dragostea desavarsita nu exista frica, cind Biblia spune ca nu vom intra in rai daca vom fi fricosi, nu se refera la ceea ce omeneste vorbind, simtim. Acolo unde spune ca fricosii nu vor intra in Imparatia lui Dumnezeu se refera la lasitatea de-a nu recunoaste ca viata ta este Dumnezeu. De-a nu marturisi ca in viata ta este Dumnezeu. Nu este sentimentul acesta natural de ingrijorari pe care noi il avem. Sa nu devina aceasta ingrijorare un handicap in a reactiona. Sa nu devina o frina in a-ti duce viata inainte. Dar este un sentiment natural si ne facem mari deservicii unii altora cind vorbim de la inaltimea unor sentimente pe care nu le avem.
  • Nu mi se pare nimic mai diavolesc, decit sa fii la marginea raiului, a hotarului lui Dumnezeu si sa nu intri. E probabil sportul favorit al Satanei, sa respiri aerul raiului sa stai cu virful la marginea aceasta a granitii tarii promise, s-o vezi, sa o saluti, sa te-ntorci, sa te duci si sa-ti pierzi viata. Nimic nu-i mai grozav decit asa ceva.

Ravi Zacharias and Friends

Apologetics Beyond the Pew: A Conversation with Ravi Zacharias and Friends
Source http://tiu.edu/ Carl F.H.Henry’s Center for Theological Understanding on April 12, 2010. This lecture was given before Ravi Zacharias’s trip to  Romania and Armenia (2010).

  • When you look back upon the landscape of  the last 25 years, or 30 years, there were voices, sounding forth at that time,  of the changes that were coming. I remember listening to Everett Coop and Francis Schaeffer in the 1980’s sounding the alarm of what were then being seen as the moral underpinnings from which extensions would be made and decisions would be made. Who would have ever thought that you would hear ethical theories that we now listen to from the voice of Peter Singer and others. Not just liberal in their thinking, but radically so. At the end of a spectrum of thought, where we not only do not know how to define human life, but, we define it in ways that could actually be stunning and shocking. And, once the shock value is gone they become common ideas and carried into ramifications.
  • We no longer can define what life is. We cannot define what sexuality is. We do not know how to define what marriage means. I remember when Chuck Colson had invited me and a few others to New York some months ago, from which emerged the signing of the Manhattan Declaration, I remember phoning my wife from New York and saying, „I never dreamed of the day when you would have a room full of men and women trying to define a thing like life, marriage, sexuality. Things that you thought would be self evident or that would have some input of the sacred…now totally desacrilized and almost defying any kind of definition or any kind of parameter. But people like Schaeffer warned us of this.
  • Zacharias lists 4 changes he believes have come about in the last 25-30 years:
  1. The popularization of the death of God of the atheistic mindset and the willingness (popularizations) to live with its ramifications a la Hitchens and Dawkins and Dennett and Harris who say what Huxley said, „I want this world not to have meaning because a meaningless world frees me to my own exploits of sexual and political freedom. (Hypocrisy is the charge that vice brings to virtue …deep in their own thinking they know some things are wrong)
  2. It is the third world’s attack upon Western ideas with the pantheistic and postmodern underpinnings to it that has actually made the ideas that shaped the West look juvenile and everything else that comes from abroad look very sophisticated. I have a question for people like that. „Why did you come to the West?” Because there were some moral assumptions that were a quest of the Judeo-Christian framework; even if you didn’t want to give credit to the world view  that framed them, you liked what you saw in the outworking. Do you know that the Chinese government has just commissioned writers to rewrite the history of missions in China because the leadership in China recognized that Missions has not been given a good and fair name? They want to acknowledge the benefit that Missions has done in the last century, principally in two arenas: in education and health and well being for the Chinese people. Think of this statement, „We take these truths to be self evident that we are all created equal…with inalienable rights for life, liberty and the pursuit of happiness.” Let me ask you this question, „Do you know of any other world view that would have framed that statement, other than the Judeo-Christian faith?” There are ideas in the Gospels that are not presented anywhere else. Take for example that no where else is there an offer of sacrifice, or of forgiveness,  such as the cross of Christ.
  3. The power to inform through the visual. We now take truth through the eye gate not through reason and so it comes through the back door of the imagination. We’re intended to see through the eye with the conscience. Most people see today with the eye, devoid of a conscience. We’ve got a visually conditioned culture. On the movie Avatar- brilliant in cinematography and now English movies are just beginning to resemble Hindi movies. That’s all it is. Bollywood was 30 yrs ahead on this kind of stuff and 30 yrs ago we would have sat and laughed at this kind of stuff and now it is so engaging. Isn’t it interesting? A Hollywood technocrat, who sees the military as the culprit for destroying lives has never bothered to ask how many souls and consciences Hollywood has destroyed.  We’ve got a generation raised with the visual that has never cerebrally addressed these issues of systemic contradiction.
  4. A youth oriented world as a culture molding point, which means the young ought to really be an audience to whom we speak and how we speak to them. The question is how we reach a generation that thinks with its eyes or listens with its eyes and thinks with its feelings? That’s the challenge.
  • I’ll give you 3 simple responses
  1. We are going to need an apologetic that is not merely heard, but is also seen. If the Christian life is not seen, it will become nothing more than theoretical.
  2. An apologetic that is not merely argued but that is also felt. You cannot have a persuasive preacher if the preacher is not coming through as being persuaded. woe be to me if I preach not the Gospel. Passions are very real, therefore the passion for the Gospel will also have to be real, if it is to appeal to a generation that lives so much with the pathos and the reality of the felt word.
  3. It is an approach that rescues not only the ends of bringing them into the knowledge of Christ, but the means where we do not compromise the Word in process. The Word has a lasting, abiding value as a carrier of truth.

God helps those who help themselves

 

According to Barna  (81%) believe the concept is taught by the Bible. Despite being of non-Biblical origin, the phrase topped a poll of the most widely known Bible verses. Seventy-five percent of American teenagers said they believed that it was the central message of the Bible. (source Wikipedia)

One of the earliest known source for this expression comes from Aesop’s  (Sixth century B.C.) fables:

A WAGGONER was once driving a heavy load along a very muddy way. At last he came to a part of the road where the wheels sank half-way into the mire, and the more the horses pulled, the deeper sank the wheels. So the Waggoner threw down his whip, and knelt down and prayed to Hercules the Strong. “O Hercules, help me in this my hour of distress,” quoth he. But Hercules appeared to him, and said:  “Tut, man, don’t sprawl there. Get up and put your shoulder to the wheel.”

“THE GODS HELP THEM THAT HELP THEMSELVES.”

Erwin Lutzer argues there is some support for this saying in the Bible

2 Thessalonians 3:10

 For even when we were with you, we gave you this rule: “The one who is unwilling to work shall not eat.”
and  James 4:8
Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded.
however Erwin states that much more often God helps those who cannot help themselves, which is what grace is about Ephesians 2:4–5
But because of his great love for us, God, who is rich in mercy, 5 made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.
Romans 4:4–5
Now to the one who works, wages are not credited as a gift but as an obligation. 5However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.

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