PAGINA Traian Dorz

2 Traian Dorz CredoTV

1914 – 1989

POEZII, cantari, carte…

  1. Traian Dorz – Cristos, marturia mea- Carte online (format pdf)

  2. Poezii recitate de Traian Dorz (AUDIO)

  3. Iosif Trifa – naratiune Traian Dorz si alte linkuri

  4. Traian Dorz, poet crestin, un urias al credintei

Editorial

Traian Dorz, prietenul spinilor – Nicolae.Geantă

Cum adică să fi prieten cu spinii? Cu ţepii aceia ascuţiţi care zgârie pielea până la sânge imediat ce-i atingi. Cu acele mănunchiuri de ace care incomodează. Cu mărăcinii care şi când vor să te iubească te umplu de sânge. Plăcerea lor e doar să şicaneze, să fie bariere, să nu-ţi permită să mişti, darămite să înaintezi. Cu spinii nu-i de joacă. Dacă umbli printre ei, vei avea tot timpul răni. Usturimi. Dureri. Suferinţă. Sânge şiroind.

Pielea nu-ţi va mai fi catifelată. Şi nici mâinile albe şi moi…Traian Dorz în schimb, le-a devenit prieten. Atât de mult a fost înţepat, încât pişcăturile lor i-au betonat pielea. Şi credinţa.
Poetul Golgotei, s-a născut chiar în ziua de Crăciun, în satul Râturi din Bihor (Livada de Beiuş, actual) în anul 1914. Toată copilăria a crescut cu ţepuşul în coastă. Părinţii nu l-au iubit. Tatăl său nu l-a luat niciodată în braţe. Nu i-a spus niciodată “dragul tatei”. Mama sa, nu i-a arătat niciodată răbdare, înţelegere.

Trăiau toţi trei, dar despărţiţi. “Trei străini împreună”, scrie psalmistul spinilor. “Când eşti singur dacă n-ai pe nimeni e suportabil, dar să fi singur când îi ai pe toţi…”. A fost pus la muncile cele mai asidue. Sub o continuă asprime şi pedeapsă.

La 4 ani, micul Dorz şi-a tăiat ambele tălpi într-o coasă, la câmp. A stat câteva săptămâni în agonia morţii. Singur, fără cunoscuţi la şcoală în 1921, trebuia să plătească cu mere copiii, ca să le fie prieten. Şi când n-a mai avut mere…

De Rusalii, în 1930, la premierea de final de şcoală (cls. VII-a), Traian Dorz a primit o carte: “Corabia lui Noe”, scrisă de părintele Iosif Trifa. A fost ziua când s-a întors la Domnul. Plângând, ascuns într-o claie de fân!

Citeste in intregime aici – CENTENAR Traian Dorz, prietenul spinilor – Nicolae.Geantă

Marturia vietii lui TRAIAN DORZ

VIDEO by Tezaur OasteaDomnului

Citeste :

Iosif Trifa si Oastea Domnului – Incercari de reforma in Biserica Ortodoxa Romana, Scrieri de Traian Dorz:

  1. Part 1 – Introducerea aici              
  2. Part 2 – Revelion 1922 si „Hotararea” aici      
  3. Part 3 – Nu e suficient sa spui „nu” unor pacate
  4. Part  4 – Lucrarea Tainica si Dumnezeiasca a Nasterii Din Nou
  5. Part 5 – Descoperirea Bibliei
  6. Part 6 – 1928 – Miscarea Oastea Domnului Se Extindea Vertiginos. Cum se intra in Oastea Domnului?
  7. Part 7 – Ce trebuie sa nu faca un ostas al lui Hristos 

Video cu Traian Dorz la batranete

O Cantare duioasa – Versuri Traian Dorz

Piesa, „Mai cheamă-mi , Iisuse” face parte din albumul intitulat, „Slavă şi taină”, avându-i ca interpreţi pe Lucian si Adelina Susanu. VIDEO by cristi8920

Un poet crestin, Traian Dorz

TVR Cultural a transmis în cadrul emisiunii „Memorialul durerii”, filmul documentar „Un poet creştin: Traian Dorz”. Realizator: Lucia Hossu Longin.

VIDEO by Tezaur OasteaDomnului

Pozele de la Credo TV, Oastea Domnului, George Galis

Iosif Trifa si Oastea Domnului – Incercari de reforma in Biserica Ortodoxa Romana (Part 2) Revelion 1922 si „Hotarirea”

  1. Citeste Part 1 – Introducerea aici
  2. Citeste Part 2 – Revelion 1922 – „Hotarirea”
  3. Citeste Part 3 – Nu este destul sa spui „nu” unor pacate + VIDEO cu Traian Dorz la batrinete.
  4. Citeste Part 4 – Lucrarea Tainica si Dumnezeiasca a Nasterii Din Nou 
  5. Citeste Part 5 – Decoperirea Bibliei
  6. Citeste Part 6 – 1928 – Miscarea Oastea Domnului Se Extindea Vertiginos. Cum se intra in Oastea Domnului?
  7. Citeste Part 7 – Ce trebuie sa nu faca un Ostas al lui Hristos

Din Cartea Credinta Adevarata de Iosif Ton. (p 143). (Poetul Traian Dorz, un ucenic al preotului Trifa si conducatorul Oastei Domnului dupa moartea acestuia, a scris o istorie a acestei miscari, cu titlul Pentru istoria unei jertfe – Marturii despre inceputul si primii 12 ani ai Oastei Domnului. Ea nu a vazut inca lumina tiparului. Un exemplar in manuscris dactilografiat in doua volume se afla in posesia noastra, si din el scoatem informatiile acestea despre Iosif Trifa si Oastea Domnului.)

In fata lui erau inca foile albe pe care trebuiau sa se insiruie in noaptea asta rindurile care vor alcatui primul numar pe anul nou 1923 al foii ‘Lumina Satelor’. Si nici el nu stia cu ce si cum sa inceapa.

Ceasurile treceau astfel grele de ginduri, iar foile ramineau albe caci ochii erau plini de lacrimi si sufletul plin de amaraciune. Cum sa inceapa ceea ce se cerea facut?

Din tot orasul razbatea pina in camaruta lui si pana in fundul sufletului sau, strigatele, urletele de betivi, zgomotele de muzici si tobe ale revelionului. Toate carciumile erau deschise, toate ulitele si pietele pline, tot vazduhul plin de chiote si de nerusinare. Un cird de betivi trecura chiar pe sub fereastra lui spargand cu larma unor cantece murdare si a unor sudalmi grozave, pacea casutei linistite.

Copilul se zbatea in patutul lui. Si sufletul parintelui se stranse cutremurat. Cirdul betivilor trecu… venira altii. Si ca niste sageti de foc ii strapungeau inima, tot mai chinuitoare intrebarile dinainte: „Ce am facut eu ca acesti nefericiti betivi si suduitori sa-si dea seama cutremurati si ingroziti de pacatul si pierzarea lor?  Ei merg fara sa-si dea seama la o pierzare sigura, – dar eu stiu cutremurator de bine lucrul acesta. Ce-am facut eu pentru ca Hristos sa fie adus pina la ei, iar ei adusi pina la Hristos? Singura intilnire mintuitoare a unui suflet si a unui popor?”

Ochii i se oprira indurerati asupra Psaltirei lasata de mama lui. Cartea statea si acum ca de obicei pe masa in fata sa. In clipa aceea auzi mai limpede si mai puternic ca oricind glasul Psaltirei si glasul mamei lui graindu-i cu o voce sfasietoare: ‘… sa-L cunosti si sa-L marturisesti pe Hristos. In aceasta va fi mintuirea ta si a multora…’

Invaluit intr-o lumina cereasca ii paru ca vede in fata sufletului sau pe Isus Cel Rastignit. Si parca Il auzi poruncindu-i: Eu sunt Calea, Adevarul si Viata… fara Mine nu puteti face nimic… Indrazniti, Eu am biruit lumea. Si simti cum lumina aceasta puternica se apropie, il cuprinde in ea, si se revarsa toata dintr-o data in toata fiinta lui Trupeasca si sufleteasca… Se prabusi pe genunchi, si miinile i se impreunara inaltate in rugaciune peste Psaltirea mamei. Cu tot sufletul cutremurat si cu toata fata siroind de lacrimi, izbucni intr-o marturisire zguduitoare invinuindu-si toata nepasarea trecuta si cerindu-si iertare pentru toti anii petrecuti cu atit de putin folos.

Cu o nestapanita revarsare a inimii, se preda din nou lui Hristos, cu o hotarire si cu un legamint nou, ca din clipa aceasta sa ia un puternic si un nou drum in lupta lui. Un indemn fericit si luminos ii straluci poruncilor in fata strigandu-i: Ridica-te si scrie!

Si peste foile albe, mina lui slabuta incepu sa alerge, scriind cuvintele de foc inspirate de Duhul Sfint, ale Chemarii in Numele lui Isus Hristos adresate tuturor romanilor si crestinilor pentru hotarirea cea mare: „Veniti – striga el – sa facem o intrare crestineasca in anul cel nou, cu hotarire si intovarasire de lupta impotriva sudalmelor si betiilor…  Cititorilor… veniti sa scoatem din casa noastra, din traiul nostru si al vecinilor nostri aceste doua mari pacate care ne pierd sufletul si neamul nostru: betia si sudalma…

Publicam mai jos o „Hotarire” Toti cei care voiesc si se hotaresc sa intre in lupta contra betiei si sudalmei, vor iscalii aceasta „hotarire”. Apoi hotarirea iscalita o puneti pe peretele casei si mai ales in suflet, ca s-o aveti in tot decursul anului cu voi… spre a vedea citi am putut purta pina la sfirsit lupta cea buna pentru biruirea satanei si mintuirea noastra cea sufleteasca. Cititorule, iscaleste si tu hotarirea si intra si tu in Oastea celor ce se hotarasc pentru Mintuitorul Hristos si pentru lupta impotriva pacatelor. Asculta glasul si rugaciunea sufletului tau, iscaleste si tu si tine hotarirea de mai jos:

H o t a r i r e:

Subsemnatul…, gindindu-ma cum as putea intra in Anul cel nou cu folos de mintuire sufleteasca, ma hotarasc prin aceasta, cu incepere de la Anul Nou, sa scot din traiul meu sudalma si betia. Imi dau seama ce pacate grele sint acestea. Intru, prin aceasta, in rindul celor ce se hotareasc ca si mine sa fim niste buni ostasi ai lui Hristos. Sa incepem lupta cea sfinta a curatirii vietii naostre de pacatele cele mai multe si grele.

In fruntea ostirii noastre sta Mintuitorul Hristos – si El ne va duce la biruinta.

Pe Mintuitorul meu Isus Hristos rugindu-L sa ma ajute si pe mine sa lupt in Oastea Lui, – iscalesc aceasta hotarire ce s-a facut pentru binele si mintuirea mea cea sufleteasca.’

Dat in … la Anul Nou 1923

N.N. . . . . . . . . . . . . . . . . .

Abonat al gazetei ‘Lumina Satelor’

In primul numar din anul II se publicara aceste lucrari pe larg, in pagina intiia a foii ‘Lumina Satelor’.  Ecoul acestei inflacarate chemari trecu si prin toate celelalte pagini si numere  ale foii, reluat de fiecare subiect al stirilor si predicilor ce le cuprindea gazeta. Indemnul acesta sfint, nou si limpede striga puternic cititorilor de peste tot cuprinsul scrierilor omului trimis de Dumnezeu, instiintind si trezind constiintele tuturor:

Necazurile de azi se vor tinea de voi si vor trece cu noi dintr-un an in altul, pina cind vom lua hotarirea cea buna sa scoatem aceste pacate din traiul si din inima noastra – si sa-L ascultam pe Mintuitorul Hristos’ – suna peste tot , trimbita gazetei.

Hotareste-te si tu cititorule – si staruieste si de altii, pentru ca altcum in zadar asteptam si suspinam dupa vremuri mai bune si mai usoare!…’

Astfel gazeta avea acum o tinta. Inaltase un steag, in jurul caruia erau chemati toti cei care se trezeau si se eliberau din robia diavolului.

Scriitorul ei statea acum ca o flacara cu tot sufletul lui aprins si dornic sub calauzirea Voii lui Dumnezeu. Si cu toata alipirea predat sub Crucea lui Hristos Domnul, dornic sa-si implineasca toata datoria inspirata de Duhul Sfint in noaptea hotaritoare.”


Urmeaza: Nu este suficient sa spui „nu” unor pacate

Iosif Trifa si Oastea Domnului – Incercari de reforma in Biserica Ortodoxa Romana (Part 1) Introducere

comorinemuritoare.ro

din cartea Credinta Adevarata de Iosif Ton. (p 141)

  1. Citeste Part 1 – Introducerea aici
  2. Citeste Part 2 – Revelion 1922 – „Hotarirea”
  3. Citeste Part 3 – Nu este destul sa spui „nu” unor pacate + VIDEO cu Traian Dorz la batrinete.
  4. Citeste Part 4 – Lucrarea Tainica si Dumnezeiasca a Nasterii Din Nou 
  5. Citeste Part 5 – Decoperirea Bibliei
  6. Citeste Part 6 – 1928 – Miscarea Oastea Domnului Se Extindea Vertiginos. Cum se intra in Oastea Domnului?
  7. Citeste Part 7 – Ce trebuie sa nu faca un Ostas al lui Hristos

„Oastea Domnului” este o miscare de innoire evanghelica in cadrul ortodoxiei romane. Ea a inceput in anul 1923 prin preotul Iosif Trifa, la Sibiu si, cu toate ca a fost si este inca violent persecutata, atit de ierarhia ortodoxa cat si de regimul comunist, continua sa existe in toate partile tarii.

Iosif Trifa s-a nascut in anul 1888 in satul Certege de linga Cimpeni, in muntii Apuseni. El a studiat la Gimnaziul din Beius, apoi a facut teologia la Sibiu. S-a intors in satul sau natal ca invatator, apoi a fost hirotonisit ca preot, in anul 1921, Mitropolitul Balan l-a chemat la Sibiu si i-a dat slujba de duhovnic la Seminarul Teologic. In anul 1922, mitropolia de la Sibiu a decis sa scoata o revista de educatie religioasa pentru satele romanesti si l-a numit pe preotul Iosif Trifa in slujba de redactor. Revista se numea Lumina Satelorfoaie saptaminala pentru popor, si primul ei numar a aparut in 2 Ianuarie, 1922.

Iata ce scria preotul Iosif Trifa, printre altele, in acest prim numar: „La temelia noii rinduieli din sat – si din tara – trebuie pusa teama de Dumnezeu si ascultarea de Cuvintul Lui. Sa incepem de la inceput: de la credinta si iubirea lui Dumnezeu… caci fara acest inceput nu se va putea face nimic bun si statornic… Numai o singura doftorie poate da lumii si tarii noastre sanatatea si mintuirea.: sa se intoarca oamenii si popoarele la Isus, la invatatura si porunca Lui de iubire. Atunci va sosi pacea si linistea statornica intre oameni si intre popoare”.

La acea data Ardealul era doar de trei ani unit cu Patria Mama

okazii.ro

Sa ne amintim ça la acea data Ardealul era doar de trei ani unit cu Patria Mama. Romanii din Ardeal isi pusesera enorme sperante in Unire, dar multe dintre acestea s-au dovedit desarte. In special la sate imbunatatirile erau foarte putine. Si daca pe plan economic lucrurile nu stateau bine, pe plan moral si spiritual lucrurile stateau si mai rau. Iosif Trifa a gasit in Lumina Satelor tribuna de la care sa vorbeasca despre relele din societatea romaneasca in general, si despre cea din sate in special.

Poetul Traian Dorz, un ucenic al preotului Trifa si conducatorul Oastei Domnului dupa moartea acestuia, a scris o istorie a acestei miscari, cu titlul Pentru istoria unei jertfe – Marturii despre inceputul si primii 12 ani ai Oastei Domnului. Ea nu a vazut inca lumina tiparului. Un exemplar in manuscris dactilografiat in doua volume se afla in posesia noastra, si din el scoatem informatiile acestea despre Iosif Trifa si Oastea Domnului.

Iata ce scrie Traian Dorz despre primul an al lucrarii preotului Iosif Trifa la Lumina Satelor:

„In locul articolaselor cenusii ale „comitetului” care se retrasesc aproape de tot, – ardeau acum din paginile gazetei plesnele de foc ale mustrarii si instiintarilor lui impotriva pacatului, osindind lacomia politicienilor, partinirea judecatilor, nedreptatea legilor, nepasarea indrumatorilor – decaderea societatii si absenta Bisericii. In timp ce orfanii mor, invalizii cersesc, poporul sufere, credinta se pierde, saracia se intinde, streinii se ingrasa si diavolul ride – Biserica tace si sta.

In toata lupta aceasta cu raul general bineinteles ca glasul de la „Lumina Satelor” nu era singurul care striga si instiinta.

Dar era singurul care era patruns de incredintarea ca numai o renastere sufleteasca mai poate impiedica prabusirea si mai poate aduce salvarea. Ca numai o intoarcere totala si puternica la Hristos, ne va mai putea izbavi si ridica. Ca numai credinta si aflarea Crucii si Jertfei Lui e singura cale a mintuirii din moartea si osinda in care sintem. A fiecaruia in parte, – si a tuturor la un loc.

Pe cind altii dadeau tot felul de „solutii” si prescriau tot felul de ‘leacuri’ impotriva boalei tarii, parintele Iosif staruia si instiinta despre Singurul Leac Salvator pe care el Il vedea: Hristos”.

La sfirsitul unui an de scris la revista, preotul Iosif Trifa a simtit ca striga in pustiu. Si-a dat seama ca nimeni nu actioneaza la chemarile lui. Omul acesta al lui Dumnezeu a ajuns la punctul de criza in noaptea unui sfarsit de an si a unui inceput de an nou. Si din criza aceea s-a nascut initiativa chemarii oamenilor la actiune imoptriva pacatului. Si din chemarea aceea s-a nascut Oastea Domnului. Actiunea a avut urmari uriase in viata neamului nostru, si de aceea ea trebuie sa fie cunoscuta si trebuie sa fie bine inteleasa. De aceea vom da cuvintul lui Traian Dorz, care ne descrie noaptea aceea de Revelion, 1922-1923, in camaruta de lucru a preotului Iosif Trifa.

(va urma…. )

Are we all Descendants of Adam?

Richard B. Gaffin, Jr. is a minister in the Orthodox Presbyterian Church and is a professor emeritus at Westminster Theological Seminary. He quotes the ESV. This article first appeared in New Horizons in the Orthodox Presbyterian Church, March 2012. The article is excerpted from The Aquila Report.

Richard Gaffin sounds the alarm on where the questioning of the historicity of Adam is headed:
Every Christian who is truly submitted to the Bible’s authority needs to be alert to this recent development [i.e., that the descent of all human beings from Adam has been increasingly called into question by scientists, biblical scholars, and others who consider themselves evangelical or even Reformed Christians] and clear about the consequences of these doubts and denials. No matter how well intended, they undermine the gospel and will lead to its eventual loss. If it is not true that all human beings descend from Adam, then the entire history of redemption, as taught in Scripture, unravels. The result is no redemptive history in any credible or coherent sense, and so the loss of redemptive history in any meaningful sense.
he makes the point that Adam’s historicity is called into question more and more by
 scientists, biblical scholars, and others who consider themselves evangelical or even Reformed Christians. Moreover, they are persuaded that their doubts about this truth should be accepted as compatible with their Christian commitment.Every Christian who is truly submitted to the Bible’s authority needs to be alert to this recent development and clear about the consequences of these doubts and denials. No matter how well intended, they undermine the gospel and will lead to its eventual loss. If it is not true that all human beings descend from Adam, then the entire history of redemption, as taught in Scripture, unravels. The result is no redemptive history in any credible or coherent sense, and so the loss of redemptive history in any meaningful sense.
He lists the reasons given for this recent questioning of two sorts:
scientific and exegetical. Accumulating results in several fields—primarily paleontology, archaeology, anthropology, and, especially in the past couple of decades, genetics—allegedly make it virtually certain that all human beings have not descended from an original pair. The claim that everyone living today has the same “first parents” is deemed no longer credible.
In this article he deals with the biblical and theological views:
In that regard, let’s not suppose that we are faced here with yet one more “Galileo moment,” where Christians need to adjust their thinking and get on board with science. Plainly at issue here is not an aspect of our ever-changing understanding of the physical workings of our environment and the universe at large, but perennial and unchanging matters that are basic to who we are as human beings—what it means to be created in God’s image and the kind of relationship with him that that entails.
As a general rule, within the unfolding history of God’s special revelation consummated in Christ and recorded for the church in the completed canon of Scripture, the Old Testament is to be read in light of the New. Every passage is to be read from the vantage point of God’s speaking “by his Son” in “these last days” (Heb. 1:2).
 Specifically, in the overall profile of biblical revelation, it has been given to Paul, as an apostle of Christ, to speak about the origin of humanity in a way that has a clear and decisive bearing on the matters we are considering. That happens principally in two places: Romans 5:12–19 and 1 Corinthians 15:21–22, 45–49.
Adam as the “First” man, and Christ as the “Second”
The central interest of both passages is plainly the person and work of Christ. Equally plain in both passages are (1) the sweeping historical outlook on Christ and the salvation he has accomplished and (2) within this historical outlook and fundamental to it, a contrast with Adam. In 1 Corinthians 15:44b–49, this perspective is the most comprehensive possible, covering nothing less than the whole of human history from its beginning to its end, from the original creation to its consummation.
Accordingly, in verse 45, Adam as he was by virtue of his creation and before the Fall (Adam in Genesis 2) is contrasted with Christ, “the last Adam,” as he is by virtue of his resurrection. In Romans 5 and the earlier verses in 1 Corinthians 15, the scope of the historical outlook is only slightly less comprehensive; on the one side, Adam is in view as he was after the Fall, as a sinner (Adam in Genesis 3). For Paul, redemptive history has its clear and consummate ending with Christ only as it has a definite and identifiable beginning with Adam.
 
In both passages, Adam and Christ are clearly in view as individual persons. But as individuals they no less clearly have a significance that is more than individual. They are contrasted as each represents others, as each is a head in a way that is decisive for those “in him.” This union-based contrast exhibits the representative or federal principle that is at the root of the Bible’s covenant theology taught, for instance, in the Westminster standards. This teaching may be summarized like this: as Adam by his disobedience has brought sin with all its consequences into the originally good creation for himself and all those “in him,” so Christ by his obedience has brought salvation from sin and all its consequences for those “in him.”
 
The significance of the identifying terms in the contrast must not be missed. Christ in his saving work is “second” and “last”; Adam is “first” (1 Cor. 15:45, 47). The uniquely pivotal place of each in the unfolding of redemptive history, at its beginning and end, is such that no one else “counts.” Only Adam, in his representative role in union or solidarity with “all,” is the “type of the one who was to come” (Rom. 5:14). As Christ is the omega-point of redemptive history, so Adam is its alpha-point.
 
It cannot be stressed too emphatically that these passages teach that essential to Christ’s work of saving sinful human beings is his full solidarity with them, personal sin excepted, as he is “second” and “last,” and that he has, and can only have, this identity as Adam is “first.” If Adam was not the first man, who fell into sin, then the work of Christ loses its meaning. Without the “first” man, Adam, there is no place for Christ as either “second” or “last.” The integrity and coherence of redemptive history in its entirety depends on this contrast. It is simply not true, as some claim, that whether or not Adam was the first human being is a question that leaves the gospel unaffected, at least if we accept the clear teaching of these passages. Paul is elsewhere similarly clear: Christ’s resurrection, the final judgment, and the attendant call for all people everywhere to repent, all stand or fall with the fact that God has made from one man every nation of mankind (Acts 17:26–30).
 
Other Interpretations of Adam
How do those who deny that all human beings descend from Adam and yet wish to remain committed to the authority of Scripture as in some sense God’s word, understand the references to Adam in these passage (and others, like Luke 3:38, 1 Timothy 2:13–14, and Jude 14)? It appears that two approaches are being taken: one denies the historicity of Adam; the other affirms his historicity, but denies that he was the first human being and father of the entire human race.
 
On the former view, Paul, like the other New Testament writers, may well have believed that Adam was a real, historical person, but that belief is immaterial for his teaching and can be jettisoned without detriment to the gospel or faith in Christ. In our passages, “Adam” is supposedly a personification either of humanity in general or of Israel as nation for all humanity; Adam is everyone. He serves Paul’s purposes as a “teaching model,” as it has been put, to highlight the universality of human sinfulness. Suffice it here to note that this view flatly contradicts the sustained emphasis in Romans 5 on Adam’s sin as the one sin of the one man, distinct from the sinning of “many” or “all.” To conclude that the historicity of Adam is irrelevant for Paul is in fact to make responsible exegesis irrelevant.
 
Another view affirms Adam’s historicity, but denies that he is the first human being. At least some who take this view assert that Adam is “first” in the sense that at some point in human history God set him apart as a representative from among a considerable number of already existing human beings for the dealings with humanity that he initiated at that point. But this view is faced with an insuperable difficulty: Adam is not simply the “first”; he is the “first” in relation to those who “have borne [his] image” (1 Cor. 15:49). People can hardly be described as image-bearers of Adam if they either existed before him or subsequently have not descended from him. Adam is the representative of all who, by descending from him, are in natural union or solidarity with him, and he represents only them. It is not enough today for Christians simply to affirm the historicity of Adam.
 
This is not a minor point. Paul is clear in verse 49. Believers will bear Christ’s heavenly image, the redeemed and glorified image of God, as they have borne Adam’s earthly image, the original image of God subsequently defaced by sin. It is quite foreign to this passage, especially given its comprehensive outlook noted above, to suppose that some who do not bear the image of Adam will bear the glory-image of Christ. There is no hope of salvation for sinners who do not bear the image of Adam by ordinary generation. Christ cannot and does not redeem what he has not assumed, and what he has assumed is the nature of those who bear the image of Adam, and as they do so by natural descent.
 
The Implications of Denying Adam’s Priority
By now it should be clear that questioning or denying the descent of all humanity from Adam as the first human being has far-reaching implications for the Christian faith. It radically alters the understanding of sin, particularly concerning the origin and nature of human depravity, with the corresponding abandonment of any meaningful notion of the guilt of sin. It radically alters the understanding of salvation, especially in eclipsing or even denying Christ’s death as a substitutionary atonement that propitiates God’s just and holy wrath against sin. And it radically alters the understanding of the Savior, by stressing his humanity, especially the exemplary aspects of his person and work, to the extent of minimizing or even denying his deity.
 
I don’t have room here to detail these implications, so instead I commend the following more extensive treatments, among others, as particularly helpful: Is Adam a “Teaching Model” in the New Testament? by J. P. Versteeg; Robert B. Strimple’s chapter, “Was Adam Historical?” in Confident of Better Things; and Michael Reeves’s chapter, “Adam and Eve,” in Should Christians Embrace Evolution?
 
I conclude with the closing words of Versteeg’s study:
 
As the first historical man and head of humanity, Adam is not mentioned merely in passing in the New Testament. The redemptive-historical correlation between Adam and Christ determines the framework in which—particularly for Paul—the redemptive work of Christ has its place. That work of redemption can no longer be confessed according to the meaning of Scripture, if it is divorced from the framework in which it stands there. Whoever divorces the work of redemption from the framework in which it stands in Scripture no longer allows the Word to function as the norm that determines everything. There has been no temptation down through the centuries that theology has been more exposed to than this temptation. There is no danger that theology has more to fear than this danger.
 
You can read the article in its entirety here  The Aquila Report.


Prayer for Japan as another earthquake hits today – Rugaciune pentru Japonia

Forta unui tsunami – din 2004 Oceanul Indian

In Romanian:

La un an dupa cutremur, tsunami si dezastrul nuclear care a devastat Nordul Japoniei anul trecut in luna Martie, multi dintre cetatenii Japoniei sufera o disperare profunda. Bloomberg raporteaza ca acesta este al patrusprezecelea an in care peste 30,000 de oameni sau sinucis (anual 30,000 x 14 yrs = 420,000 morti prin sinucidere). Distrugerea care a venit peste tara Japonezilor va ramine pe veci in memoria cetatenilor.

Pastorul Joey Zarina, de la o biserica din orasul Kawasaki scrie ca se fac eforturi din partea crestinilor din toate partile lumii nu numai cu ajutor financiar, dar sa li se dea o speranta vie in puterea Crucii lui Isus Hristos. Dumnezeu sa se indure de acest popor si sa le deschida inimile spre mintuire si viata vesnica in El. Sa ii purtam in rugaciune cetatenii acestei tari.

In English via The Gospel Coalition

The Story: A year after the earthquake, tsunami and nuclear disaster that devastated Northern Japan last March, many that country’s citizens are still suffering from despair. According to Bloomberg, suicides rose in April, May, June and August–the months following the natural disasters that devastated towns in northeastern Japan and triggered a nuclear crisis. For a 14th straight year, suicides in Japan have exceeded 30,000.

The Background: As Joey Zorina, a pastor at Ekklesia Christian Church in Kawasaki, Japan, writes, the images of the destruction will be etched forever in the minds of the country’s survivors:

The farmer who hanged himself, distressed about a cabbage harvest ruined by radioactive fallout from the Fukushima Daiichi nuclear power plant; the overworked government worker near the complex who took his life; the father who killed himself after a fruitless search for his child after the tsunami- all these are but reminders of the ongoing suicide (30, 000 per year) in post-modern Japan.  Nearly 100 people a day commit suicide; one every 15 minutes.   The most common hour of death is 5: 00 am for men; and noon for women, after their families have left for work or school.  The suicide rate in Japan is tragically alarming.  Suicide is now the leading cause of death among men aged 20-44 and women aged 15-34.

Imagine the soldiers and police officers who had spent weeks on the grim search for bodies, as well as nuclear plant employees working overtime to deal with the crippled reactor!   They’re ordinary men and women like us with families, all vulnerable to the effects of the disaster.   As the nation rebuilds from the 3/11 major catastrophe, public health officials are concerned that a lingering sense of hopelessness and desperation among those affected might lead to a surge in suicides.  In a nation that’s already coping with one of the developed world’s highest rates of suicide deaths, there is a high probability that post-disaster stress could eventually lead to a higher rate.   The nation experienced a rise in suicides after the 1995 Kobe earthquake that killed more than 6,400 people.  Those who chose to die included the city’s deputy major, who doused himself with kerosene on the first anniversary of the disaster.  As Japan rebuilds, there is a fundamental question that will arise in the hearts of people who have lost homes, family and friends: „What do I have to live for?”

Why It Matters: „Japan is being rebuilt by the power of the Cross,” writes Zorina. „There is an ongoing relief work and support by Christians from all over the world. And it would be very unkind and unloving if we try to liberate people from their present temporal sufferings and not offer them the whole Gospel to alleviate their eternal sufferings.”

Because of God’s grace, some Japanese are able to see the light of Christ even in the shadow of destruction. For example, Masato Kotani lost his business because of the disasters, but is grateful that it helped him to find what really matters.

Video of the Week – John Piper Conference – Future Grace, March 16-17, 2012 Session 1 + 2

By John Piper. © Desiring God. Website: desiringGod.org The next scheduled seminar when Pastor John teaches The Pleasures of God (August 24–25, 2012)

FUTURE GRACE – Seminar Leader John Piper

The Purifying Power of the Promises of God OR Living by Faith in Future Grace

Click here for the OUTLINE OF THE COURSE in .pdf format.

You will need to set aside some 5 hours to listen to the seminar in its entirety.

Session 1 ( 2  hours 48 min)

Session 2 ( 2  hours 46 min)

PLAYING TODAY

agnus dei - english + romanian blog

Click on photo to watch movie trailer

Kirk Cameron grew up as an atheist for the first 20 years of his life. Today, at the age of 40 he is introducing a new documentary that aims to teach our children the heritage of this country by „taking a lesson from history and planting seeds today, as parents, as Americans and we teach our children and we tell the stories and we remember our history and we can then trust God that 10 years from now, 20 years from now, 30 years from now we will see the fruit of our labors and then there’s hope that God will restore our country. It is an investment into a pure, proper society for the future instead of  bedlam”.

Kirk: I learned so much from our founding fathers. But, the more I look around and I open my eyes, I feel deeply concerned…

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