Gabi Zagrean – Pericolele Unui Crestinism Fara Biblie – Marsul Invierii la Biserica Elim, Timisoara

Programul de Luni seara, Aprilie 16, 2012  (video – Florica D)
Instructiuni pentru cei ce vor sa asculte doar predica. Faceti click pe butonul ‘Play’ si dupa 5 secunde opriti-l. Asteptati cateva minute (cu linie de internet superfast aprox. 20 min, iar restul 30 sau mai multe minute). Odata de este descarcat fisierul video, va aparea cronometrajul minutelor pe bara de ‘Play’ cand treceti cu mousul pe bara. Daca faceti click pe bara va va arata si imaginea de la minutul respectiv. Astfel veti gasi minutul la care doriti sa porniti player-ul. Dupa ce faceti click pe bara la minutul dorit, faceti click pe ‘Play’ si va porni de la acel minut selectat de dumneavoastra. Predica incepe la 01:43:00 (o ora si 43 de minute).

00:00 – 25:00 Lauda si Inchinare
25:00 – 32:00 Rugaciune/Prezentarea Oaspetilor
33:00 – 38:00 Cantare Corul/Fanfara/Orchestra – Glorie, Glorie, Aleluia
38:00 – 44:00 Parintele  Gheorghe Itineanţ, Oastea Domnului
45:00 – 52:00 Orchestra – Sunt iertat ça ai fost parasit
52:00 – 1:29:00 Cantari in Grup si Solo – Elim Harmony cu Teo Pascalau…, Orchestra
1:29:00 – 1:33:00 Corul – Ierusalim, vreau sa pasesc pe strazile tale *
1:43:00 – Predica Gabi Zagrean – textul Luca 24:13

„Romanul se pricepe la toate”, este o vorba de a noastra. Dar totusi suntem nepriceputi in afara Bibliei. Pastorul Zagrean vorbeste despre pericolele crestinilor cand neglijeaza citirea si implinirea Cuvantului lui Dumnezeu. In aceasta predica Pastorul Zagrean ne impartaseste o experienta miraculoasa cu un inger.

Cateva notite din predica:

Stimatii mei frati si suori, stimatii mei prieteni, atunci cand veniti spre Biblie, spre Scriptura, cred ca ar trebui sa ne rugam prima data (ca) Dumnezeu sa ne elibereze de noi insine si Dumnezeu sa ne binecuvinteze cu a tiruca de smerenie, putina. Ca in smerenia aceea, Duhul lui Dumnezeu si puterea Evangheliei va putea sa ajunga la mintea si la inima noastra si sa schimbe ceva in noi in seara asta. Daca nu, s-ar putea sa venim cu un cap foarte mare, adica foarte priceputi si sa plecam cu unul si mai mare de aici.

Nepriceputilor si zabavnici cu inima, cand este vorba sa credeti tot ce scrie cartea asta, Biblia !
„Oh, nepriceputi?”
„Da!”

Stimatii mei, stau in fata acestui cuvant, ca si dumneavoastra dupa doua mii de ani si ma intreb: Eu sunt priceput in ce priveste adevarul scripturii? Pricep ceva din cartea asta? Sau m-am insiruit asa din tata in fiu, din bunic, strabunic, o spita de neam si ma duc in virtutea inertiei intr-un anumit canon religios, totusi cu sentimentul si satisfactia ca nu sunt un pagan. Ca nu sunt un ateu. Caci cat de cat, la mars, pe langa mars, De Paste, de Craciun, din cand in cand, Domnule mai am si eu habar de Dumnezeu, de Biblie. Si mai stiu si eu cateva cuvinte si cu ruga o pot spune, ca am invatat-o de cand eram mic.

Si uite asa, intr-o parte si alta, ne satisfacem noi, zona asta din inima, din camaruta, pe care am gasit cu cale, greu, sa i-o dam lui Dumnezeu, sa fie si Dumnezeu multumit ca i-am dat o bucatica din inima mea, din cand in cand, sa-si gaseasca si El linistea  si odihna. Da? Credeti dumneavoastra? Pe o parte dintre noi ne intereseaza putin despre Dumnezeu. Pe altii nu-i intereseaza de loc despre Dumnezeu, dar sunte aici (in Biserica) in seara aceasta.

Am gasit cu cale acest repros, acest cuvant greu pe care Isus la spus. Cred ca trebuie sa meditam la el peentru ca noi ne pricepem la foarte multe lucruri, dupa cum spuneam. Dar uneori cand este vorba de adevarul Scripturii, de multe ori o dam supa colt, asa, nici nu stim ce sa pricepem si cu ce se maninca azi, desi ele sunt in general extrem de simple, extrem de apropiate de noi.

Nepriceperea in a cunoaste , a crede adevarul Bibliei ne arunca intr-o zona extrem de periculoasa. Si asa s-a nascut cuvantul asta de predica „Pericolele unui crestinism fara Biblie”.

Discutam „crestini cu luminare” la 12 noaptea la inviere, si ei afara spuneau, „Ba, voi cu lumanari! I-ati vazut aseara? ” au zis cativa din biserica. Eu am zis: „V-ati vazut pe voi la noua dimineata cum v-ati rugat?”
„Ah, de ce sa ne vedem pe noi?” De ne auzea Dumnezeu cum ne-am rugat la ora 9, cred ca se intorcea invers. Nici o pasiune, asa, liturghie… si am zis: „O fi pericol lumanarea? O parte (a zis) Da! O fi pericol lipsa ei (a lumanarii)? O alta parte: Da!

Vedem pericol in anumite forme. Vedem pericol in anumite conditii. Vedem pericol in sutana si altii in lipsa ei. Vedem crestini cu barba, si fara; cu cravata, si fara; cu cruce si fara cruce; si de aici intindem discutii ani si ani. Nu ma tem de crestinismul cu barba, nu ma tem nici de ala fara; nu ma tem de crestinismul cu cravata, nici de ala fara cravata. Nu ma incanta nici unul nici altul. Nu ma tem de ala cu cruce, cum nu ma alimenteaza si nu ma face fericit nici ala fara cruce.

Ma tem din toata fiinta mea de crestinismul pe langa Biblie. Ma rog ca Duhul Sfant sa se atinga de adunarea noastra si Duhul Sfant sa se atinga de poporul Roman, pentru ca am spus noi- imi pare rau, nu mai imi cer iertare de la colegii mei de religie (care zic): „Domnule, nu pune mana pe Biblie ca ti se usca mana!”

„Scuzati! Cred ca unuia i se usca mana cand a pus pe ce nu-i apartine, si am pus. Cred ca ar trebui sa ni se usuce mana cand am atins nevasta altuia. Cred ca ar trebuie sa ni se usuce amandoua mainile si cred ca ar trebui sa fim fara ochi, multi de aici. Dar cred ca atunci cand am pus mana pe cartea asta (Biblia), cred ca foarte multe maini uscate trebuia sa prinda viata, foarte multi ochi bolnavi trebuia sa se vindece si foarte multe inimi care jucau la doua capete, trebuia sa fie luminate. De cine? De puterea Evangheliei.

Ma tem de crestinismul fara Biblie. De ce credeti ca Isus (parca) ia lovit asa cu un pumn in nas: „Nepriceputilor!

Care sunt neajunsurile unui crestinism fara Biblie? Acest soi de crestinism este un crestinism fara directie, nu are nici o tinta.

Reclame

People (can only) change by beholding God’s glory

http://thecripplegate.com/overcoming-spiritual-stagnation/ (via) Gabi Bogdan

In his post „Overcoming Spiritual Stagnation”  Wyatt Graham gives the only viable solution. We must behold God’s glory in order to overcome spiritual stagnation:

Growth in grace and feelings of intimacy with God come about by beholding the glory of God as one sees Christ in the word through the Spirit.

Here’s how Graham describes spiritual stagnation:

A dark room that reeks of the musty smell that accompanies rot. Alone here, your mind wanders nowhere yet everywhere at the same time. A feeling of dread, loneliness or something wriggles through your bones. A sucking feeling in your gut tips you off that you are hungry but you are not sure. It might just be anxiety. All of this happened because of a keen experience of separation from God. A sort of spiritual anxiety. The Puritans described this feeling with the phrase, “the dark night of the soul.” They knew well about the malady of spiritual depression.
Spiritual stagnation is a problem that will bombard everyone at one point or another. Depression, fears and anxiety gush out, because we feel “separated” from God, from grace. We feel alone, sinful, dirty and unloved—or perhaps unloving.
Part of reason spiritual depression occurs, I am convinced, is because we have a wrong view of Biblical Change. We go to God and ask for ways to overcome our problems, our worries. We look to ourselves and our problems and then to God’s word for helps to our problems. Being lost in our issues, we seek help from God.
Graham lists three propositions, showing how „believers both grow in godliness and feel secure in God’s grace”.
  • First, people change by beholding God’s glory. Today, the reason Israel remains without internal transformation is because they read God’s word with a veil over their eyes (2 Cor 3:14). For believers, however, Paul writes that “we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor 3:18). In other words, it is through “beholding the glory of the lord” that believers are “transformed” from glory to glory. Glory changes people. 
  • Second, beholding God’s glory means to behold Christ who fully reveals God. Paul continues to explain in 2 Corinthians 4:6, “For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” In short, God’s glory shines from the face of Christ. This is because Jesus revealed God in his incarnation (cf. John 1:1418).
  • Third, to change by beholding God’s glory through Christ means one must be entranced by the word of God. Since Christ has ascended to heaven, the way to see glory shining from his face is through his word. Thus, Hebrews 1:2–3a says, “but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” The radiance of God’s glory spoke to us in these last days. And this radiance is Jesus Christ whose words must dwell in our hearts (cf. Col 3:16). The way to access God’s glory is to meet Christ through his word, the Scripture, as the Spirit unites us to the Son through our meditation on it (cf. John 16:13–14).

Graham concludes that we should –

„..stop reading Scripture to solve your problems and start reading Scripture to behold the glory of God in the face of Christ; and as you understand Scripture through the Spirit, you will begin to grow out of your problems. You will transform from level of glory to another and regain that containment and feeling of security Christians are promised in the Lord. 

You can read the entire article here – http://thecripplegate.com/overcoming-spiritual-stagnation/

The Puritan View of Holiness

Also read –

Dr. Joel Beeke (via) www.hnrc.org

The Puritans wrote a great deal about how to live a sanctified life. Little of what they preached and wrote contains anything unique or strange,measured by their doctrinal heritage. What is special about the Puritan view of holiness is its fullness and balance,rather than its distinctive shape.

The Puritan classic definition of sanctification is well known;we find it in The Westminster Shorter Catechism,questions 35 and 36:

”What is Sanctification? Sanctification is the work of God’s free grace,whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin and live unto righteousness.

”What are the benefits which in this life do accompany or flow from justification,adoption and sanctification? The benefits which in this life do accompany or flow from justification,adoption and sanctification are:

  • assurance of God’s love
  • peace of conscience
  • joy in the Holy Ghost
  • increase of grace
  • and perseverance therein to the end.”

From these two questions it is obvious that sanctification in the Puritan mind encompasses all Christian living—the entire process of being conformed to the image of Jesus Christ. It is a process which begins at the moment of the new birth,and presses on throughout the entire life of the believer until his last breath. The Puritans wanted to see people growing up into strong assurance of God’s love,great peace of conscience,and authentic joy in the Holy Spirit. They said that the way to receive these blessings is through Spirit-worked sanctification. They advised their people:If you don’t seek sanctification,you not only dishonor God,but you also impoverish your own spiritual life.

What did they actually mean by sanctification? Here are four elements in the Puritan view.

Universal and moral renewal
First,sanctification for the Puritans is a divine work of renewal,involving a radical change of character. It springs from a regenerated heart,which is something deeper than any psychoanalyst or counselor could ever reach. God works in the heart,and out of the change of heart comes a new character.

This work of renewal is (using Puritan language) universal. This means that it touches and affects every area of the person’s entire life. Paul tells us in 1 Timothy 4:4-5 that everything is to be sanctified—every sphere of life.

Holiness is an inward thing that must fill our heart,our core being,and it is an outward thing that must spill over into every detail of our lives. 1 Thessalonians 5:23 says,“And the very God of peace sanctify you wholly;and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Many Puritans preached on that text. Sanctification is to be universal.

But sanctification is also moral,said the Puritans. By this they meant that it would produce moral fruits,the very fruits we read of in Galatians 5—love,joy,peace,longsuffering,gentleness,goodness,faith,meekness,and temperance. Had you asked a Puritan—what really do these fruits mean when you combine them all together?—he would have said that they represent the moral profile of the Lord Jesus Christ Himself.

That is what the Spirit is doing in sanctification. He is patterning the believer after the profile of Christ. He is reproducing Christ’s qualities in the lives of His own people. God’s people are those in whom the “Christ nature” (the sum total of all that His human life was) finds new,albeit imperfect,expression. That is the Puritan concept of sanctification.

True repentance
Second,sanctification for the Puritans consists of repentance and righteousness—the two-sided activity of turning from sin to obedience. Repentance,said the Puritans,is turning from sin,and it is a lifelong activity. We must repent every day of our lives,and as we do so,we must also turn to righteousness.

Repentance,they said,is a work of faith. Without the Holy Spirit there is no repentance. The Puritan concept of repentance goes much deeper than mere remorse,or than saying,“I am sorry.” The Puritan idea of repentance certainly starts with remorse,but it goes deeper into an essential change of life. Repentance is an actual turning. It is a hating the things I loved before,and a loving the things I hated before.

Repentance involves mortification,said the Puritans,and vivification. By mortification they meant putting the sword through sin;killing sin;putting sin to death,as the apostle says in Romans 6. By vivification they meant coming alive to righteousness,and giving ourselves more and more to practice and exhibit the fruit of the Spirit.

A holy war
Third,Puritan sanctification is progressive,operating through conflict. The Puritans said conflict is inescapable in sanctification,because indwelling sin remains in the Christian,to his great sorrow. It engages him in great warfare and many battles. Indwelling sin works from the inside,the Puritans said,while the world exerts ungodly pressure from the outside. The devil,who plays the role of ring- leader,wants to take those outside pressures and use them along with the internal pressure to regain lost territory. So,although a person conquered by the Holy Spirit seeks to expand and gain the territory of sanctification universally in his life,the devil together with the world and the indwelling old nature,form a front-line of battle in the soul. A holy war is raging.

That is why Bunyan called his book,The Holy War. Sanctification involves conflict with myself,with my flesh,with the world,and with Satan. If a Christian is not battling with sin,the Puritans would say that person should question whether he is a Christian at all.

One Puritan painted this picture. He said that to be a Christian is to walk a narrow,straight path. On both sides of the path there are hedges. Behind those hedges Satan has all the powers of evil at his disposal. He uses his army of demons,and even our internal inconsistencies,and our proneness to fall into backsliding. He uses all these things as arrows,and every step we take along the spiritual pilgrimage he shoots through and over the hedge,aiming at our feet,our heart,our hands,and our eyes. Every step of the way is a battle.

Accepting a struggle
Thomas Watson said the way to heaven is “sweating work.” There is a battle raging,but the work of sanctification,happily,will advance. Sanctification is not stagnant. The Puritans employed Paul’s words of 2 Corinthians 3:18,that we will be changed from one glory to another if we walk in the Spirit. So the true Christian is one who accepts that there will be conflict,but at the same time rests in the truth that the ultimate victory is his. He may lose many skirmishes,but the war will be won,because he is in Christ. The Holy Spirit will lead him,and he will increasingly advance.

However,there is a snag,said the Puritans,because the Christian will often not be able to see any progress in himself. One Puritan said that a woman who dusts her furniture may think she has cleaned away all the dust,until the sunlight shines into her room revealing all the remaining dust. So the more the Sun of righteousness shines in our hearts,even though we may be growing in holiness (and others may see it),we shall see increasingly the motives of our heart.

The important question is not—”Do I view myself as growing more and more holy?” but—”When I look back in my life,say three or five years ago,does Christ mean more to me today than He did then? And do I think less of myself today than I did then? Is Christ increasing and am I decreasing? Am I growing in appreciation of Christ,and in self-depreciation?” This is the Puritan way of examining ourselves with regard to holiness.

Another Puritan way of evaluating progress in holiness is to ask how we are currently battling with temptation. If we are not battling the forces pressing in upon our flesh,we are backsliding. In order,therefore,to make progress the believer must pray at the throne of grace:“Help me to be strong today,Lord. Help me to be pure today. Help me to do righteousness today.” This is the constant desire of the Christian who is making progress in sanctification.

The inner,private person
Fourth,Puritan sanctification is imperfect though invincible. In this life it is never complete. Our reach will always exceed our grasp. Many people do not understand the Puritans at this point. They think that they are introspective,or that they lead us into legalistic bondage,and even into spiritual depression. This is not true.

The Puritans certainly had a very profound concept of sin and of righteousness,while many of their modern detractors have a dreadfully low concept of sin and righteousness. The Puritans felt the imperfection of their sanctification,precisely because they had God’s standard of righteousness before them. They did not compare themselves with their neighbor,but with God’s holy law. Righteousness for the Puritan was motivational in character. What lives inside of you is important. What you do and say reflects who you are within.

One Puritan said,what a man is in private,that is what a man really is in the sight of God. They would want us to ask ourselves:What do you think about? What motivates you? Are you really motivated by love to God? Are you motivated by Samaritanship to others,loving them,doing good to them,and laying out yourselves for their benefit and spiritual welfare? This is the heart of a Puritan righteousness. With this high concept of holiness they naturally felt deeply their imperfections. Perhaps this is nowhere more vividly expressed than in the Westminster Larger Catechism’s questions and answers on the ten commandments. Read them if you will and notice how precise they are,how they probe the heart and how they insist you must love God and your neighbor as yourself.

When,therefore,you read about how Puritans bemoaned themselves,and when you see in their diaries how they grieved over their own wretchedness,remember they are comparing themselves to the perfect God and to His holy law. They were men and women who truly felt Paul’s groaning:“I delight in the law of God after the inward man . . . O wretched man that I am! who shall deliver me?” They felt their need to flee to Christ every day to be washed afresh. And that is the root of all genuine holiness. Such holiness is invincible. It will never die,but will one day be perfected in and with Christ forever.

This article was adapted from an address given by Dr. Beeke at the Metropolitan Tabernacle School of Theology in 1998,and printed in Sword &Trowel.

How to use a Bible Concordance and Dictionary (Bible Study video tools)

Zondervan provides these helpful tips in these 2 videos:

Using a Bible reference resource can be a mysterious—and sometimes intimidating—process; this video from Zondervan gives information on the Find category of Bible reference resources, showing how you can go deeper in your Bible study with a Bible concordance. See also – How to Use a Bible Handbook (http://youtu.be/02dn-sVyZks). Published on May 4, 2012 by 

How to use a Bible Dictionary

How to use a Bible Concordance

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