Marturie Vasile Tofan – fost boxer de performanta primeste evanghelia in inchisoare

VEZI aici PAGINA cu diverse MARTURII

„Nu stiam ce scrie in cartea aceasta (Biblia). In doi ani dupa casatorie mi-am impins casatoria inspre divort. Imi parea rau de ce faceam, dar nu aveam puterea sa ma opresc si sa schimb lucrurile acestea. In anul 1992, in Bucuresti, eram unul dintre cei mai buni ‘super grei’ ai Romaniei. In sala Floreasca deveneam vice campionul national al Romaniei si am plecat de acolo cu gandul sa-mi continui cariera, s-ajung un mare sportiv, s-ajung un mare campion. Nu-L cunosteam si nu aveam habar de Dumnezeu. Pentru mine, Dumnezeu era ceea ce pentru multi astazi este. Imi placeau sarbatorile de Paste, cand venea pastele, eu credeam ca trebuie sa ciocnesti oua, sa mananci cozonac, sa bei vin si trebuie sa te distrezi. Asta stiam. Binecuvantat sa fie Dumnezeu care m-a invatat ce inseamna Pastele! Si care mi-a dat invatatura prin cartea aceasta ca de Paste Isus Hristos a venit sa moara pentru pacatele noastre”.

„Nu aveam habar de acest Dumnezeu. Eu aveam un dumnezeu al meu, care atunci cand aveam nevoie de ceva ziceam, ‘Doamne da-mi, Doamne fa-mi'” cum cei mai multi Romani fac. Au nevoie de Dumnezeu doar atunci cand sunt la greu si oamenii cumva, cumva il cauta pe Dumnezeu cand vine cutremurul, cand vine prapadul, cand vine focul. Asa Il au si Il cunosc multi azi pe Dumnezeu. Asa il cunosteam si eu.”

„Pacatul este dulce, ca daca n-ar fi nu l-ar face nimeni. Dar este otravitor pentru viata asta si mai ales pentru viata care are sa vina”.

In anul 1993, la 24 de ani, Vasile Tofan a plecat in Germania ca sa isi dezvolte cariera de sportiv si sa se reintoarca un mare campion. Numai ca s-a intamplat ceva. Cei doi cae l-au luat de la Galati i-au zis ca este mai usor sa fure impreuna cu ei, decat sa munceasca cinstit, mai ales ca boxul este un sport foarte greu. I-au propus sa sparga magazine de bijuterii in Germania. Asa a facut. S-a uimit cat de repede a castigat o mare suma de bani. Dar nu le-a tinut…

… un crestin din Targoviste, care lucra in Germania a fost confundat cu un hot si a facut 8 luni de puscarie (pe nedrept) in acelasi loc cu Vasile Tofan… Dumnezeu lucreaza prin acest frate si Vasile Tofan ajunge sa il cunoasca pe Isus Hristos ca Domn si Mantuitor al vietii lui.

Ruben & Beatrice Filoti – Evanghelizare Băleni Sârbi, jud.Dâmboviţa (duminică 16 septembrie 2012)

Published on Sep 18, 2012 by 

La Biserica Betania Sibiu

Betania – 28.03.2010 – Vasile Tofan from Betania Sibiu on Vimeo.

International Day of Prayer (IDOP) for the Persecuted November 11, 2012

1 Corinthians 12:26

If one part (of the body of Christ) suffers, every part suffers with it;

if one part is honored, every part rejoices with it.

Hebrews 13:3  

Remember those who are imprisoned,

as if you are imprisoned with them. Call those to mind who are afflicted,

as if you are the people who wear their bodies.

via The Voice of the Martyrs’ Persecution Blog:

International Day of Prayer for the Persecuted Church 2012

by Stacy L. Harp

Screen shot 2012-09-13 at 4.01.57 PMIt’s hard to believe that it’s that time of year again, but it is.  We’re two months out from observing the 2012 International Day of Prayer for the Persecuted Church, which will take place this year on November 11th.

As a way to help you get ready for the event, we have created a special webpage that has details about this years IDOP.

Please visit in order to get your order in early for our IDOP resource kit.  The cost of our kit is only $9 and it includes everything you need to help put on an event in your church, home or school.

also visit Open Doors website – for free resources, including church bulletin inserts and read some amazing stories of the faith and courage of 25 men and women (and their families) who are in the midst of persecution right now across the world-

One With Them

Published on Jul 31, 2012 by 

For those who share our faith but not our freedom.

Nearly 70% of the world’s population live in areas of severe religious restriction. Many of these people are Christians.

One With Them™ is an Open Doors initiative designed to bring awareness to the reality of Christian persecution to the Western Church. Through One With Them we seek to inspire Christians in the United States to stand as ONE with those who share our faith in Christ, but who don’t share our religious freedom.

Learn more here

from The Barnabas Fund

When we read of the suffering which our brothers and sisters in Christ endure for the sake of His Name, our hearts are moved and we long to bring them before the throne of grace. But sometimes it is difficult to know exactly how to pray, especially if we have never experienced such injustice or persecution ourselves. The Bible tells us that the Church will be persecuted. So if the Lord will continue to allow persecution, what exactly should we ask Him for when we pray about these situations? We hope that the ten points below will be helpful suggestions, under the guidance and prompting of the Holy Spirit.

  1. God that He is all-knowing that in Christ He himself experienced shame, pain and agonising death, as well as the glorious resurrection. Thank Him for His promise: “I will never leave you nor forsake you” (Josh 1:5).
  2. Pray that all governments will work for justice and righteousness. While Jesus says that in this world we will have trouble, (John 16.33) He does not say that it will always be present in every place.
  3. Pray that leaders of liberal democracies will use their influence to find ways to reduce, if not end, persecution in countries where it occurs. Just as Paul appealed to Caesar to seek justice (Acts 25), so Christians can appeal to secular governments.
  4. Pray for the growth of the Church where persecution flourishes, remembering that “the blood of the martyrs is the seed of the Church.”
  5. Pray for strength and courage for those undergoing persecution, and for peace that only God can bring. Thank Him that His grace is sufficient for their needs (2 Cor 12:9). Pray that their faith will not fail, but that their suffering will draw them closer to Him and increase their faith.
  6. Pray that the Holy Spirit will enable persecuted Christians to forgive and love their persecutors (Matt 5:44) and that their Christ-like reactions will have an impact on their persecutors.
  7. Pray that the Lord will be at work in the hearts of those who currently persecute our sisters and brothers to bring them to a saving knowledge of Himself, as He did with Saul of Tarsus (Acts 9).
  8. Thank the Lord for the privilege of entering into the sufferings of our sisters and brothers, remembering that “if one part [of the body] suffers, every part suffers with it” (1 Cor 12:26).
  9. Pray that Christians who are experiencing persecution will not lose the ability to accept or trust genuine approaches from those who have formerly persecuted them, as when the believers in Jerusalem had to learn to accept the reality of Saul’s conversion (Acts 9). Pray that the Lord will give discernment, and relief from unnecessary fears.
  10. Pray for yourself and for persecuted Christians to be spiritually ready for whatever tomorrow brings, be that persecution, respite from suffering or Christ’s return (Matt 24.42).

Carl Trueman at SBTS (1) Theological and Biographical Foundations – Reflections upon Luther

Dr. Carl Trueman is Professor of Historical Theology and Church History and Paul Woolley Chair of Church History and he blogs regularly at Reformation21.

See his full bio here

Dr. Trueman’s teaching history:

  • Tutorial Assistant in Church History, University of Aberdeen, 1991–1993
  • Lecturer in Theology, University of Nottingham, 1993–1998
  • Senior Lecturer in Church History, University of Aberdeen, 1998–2001
  • Westminster Theological Seminary, 2001– Currently serving

If you have never read or heard Dr. Trueman, here are some notes from the beginning of this lecture (from the first 18 minutes). Dr. Carl Trueman:

Reflections upon Luther’s life & practice of the Christian ministry

Martin Luther, author of the text of Christ la...

–In the years since the reformation, especially in the last 100 years of scholarship, the categories used to understand him (Luther) have become more variegated and subtle. Amongst many other approaches, he has been studied as the man who brought to a church shattering conclusion, the critical theology of the late medieval nominalists. He’s been the freudian man. (this will be discussed at length in part 2- to be posted tomorrow) projecting unto God his disrupted relationship with his own father.  He’s been the heir of late medieval eschatological expectation. He’s been the quintessential humorist of theological polemics. And, in a darker vein he has been seen as the fountainhead of German anti-semitism.

One area of comparative neglect, however in Luther’s studies is that of Luther’s pastor, and that’s surprising. Prior to the Reformation Luther was not only a monk, he was also a priest. He was ordained in 1507 and that meant that his professional religious life would never simply have been that of a university professor, or the monastic cloister. He was also  involved, on a day to day basis, with the lives of the people in his church. And indeed, it was this pastoral life, this pastoral concern which provided the trigger for the Reformation protest. when he came to see the sale of indulgences as impacting the lives of ordinary men and women of Wittenberg who were wasting their material goods on such counterfeit grace. (8 min mark)

In this 1st video Dr. Trueman lays out the basic theological elements of Luther’s thoughts, which then impacted his pastoral practice, and how Luther regarded the identity of God relative to fallen humanity, and central to this is the crucified flesh of the Lord Jesus Christ.

  • The topic of Luther as pastor is not simply  one of interest to historians, it also makes it significant to those pursuing pastoral ministry today. In the current conservative evangelical climate, much is made often of agreements on necessary theological doctrines in the context of the freedom to disagree over issues of pastoral and ecclesiastical practice. By way of contrast, the life and theology of Luther shows how theology and practice are actually more closely connected  than we might perhaps wish to imagine. Thus, in these lectures I am not primarily advocating Luther as a pastoral paradigm to be followed, although one could surely choose worst examples, but, rather as a test case for showing how theology and practice have certain necessary connections. A point which I believe is absent from major currents of American evangelical life, where a routine separation of theology and method, or perhaps theology and practical ecclesiology is often standard.

1. Theology of the cross

It is an oft repeated cliche that Luther was not a systematic theologian. Luther is in fact a remarkably consistent theologian. His treatise on The Bondage of the Will (1525) is a remarkably consistent exploration of  the theological foundations of justification by grace through faith, both as it relates to the issue of human choice and as it related to the question of Scriptural perspicuity. Similarly, the development of his Christology in relation to the Lord’s Supper between 1520 and 1529 is again a story of the consistent application and outworking of fundamental concern and insight  which are right there at the start of his reformation protest.

One of the foundational insights which emerges in Luther’s early thinking, early in his reformation career and receives dramatic exposure at the Heidelberg disputation in 1518 is the so called Theology of the Cross. When Luther places his 95 Theses on the castle door, in October 1517. In actuality, if you read The 95 Theses, it’s a petty boring document. You need to know quite a bit about medieval theology  even to understand what he’s getting at.

A much more appropriate start for the Reformation is April 1518, when Luther, as a member of the Augustinian order is attending a standard meeting of the order, in Heidelberg and has one of his friends present a series of theses for debate, that he himself had written. These are called the Heidelberg Disputation. It is often said here that he articulates the theology of the cross. In the theses of the disputation Luther himself does not refer to it as the theology of the cross, he refers to a theologian of the cross. And the text has frequently been mistranslated on this point and does not help to convey the richness of what Luther is trying to communicate.

The difference is important. Luther is not thinking of theology in some abstract way, as a technique or a set of rules, or procedures to follow which often lead one to correct theological formulations. He’s rather thinking in holistic terms. A theology as an action, performed by an individual which is intimately related to the nature and status of the person performing the action. Here are the key thesis in laying out the theology of the cross idea in full:

–„That person does not deserve to be called a theologian, who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened. He deserves to be called a theologian, however, who comprehends the visible and the manifest things of God, seen through suffering on the cross. A theologian of glory calls evil good and good evil. A theologian of the cross calls the thing what it actually is. That wisdom which sees the invisible things of God in works, as perceived by man is completely puffed up, blinded and hardened”.

In short, one might summarize Luther’s basic epistemological points here by saying that theologians of glory  assume that God is much like themselves.  and therefore must conform to their conventions. The theologians of the cross, however, know that God is who He is and to know Him one must look to His revelation of Himself and that, primarily, on the cross. In placing the cross at the center of his theological program, Luther stands in continuity with his preoccupation of certain influential strands of late medieval theology. (16 min mark)


For Luther, the cross becomes the criterion of theology and thus the means for understanding the whole of spiritual reality. This has numerous implications. For example, it points clearly to Luther’s later abolition of the line between sacred and secular callings. What makes the theologian of the cross a true theologian? It’s not that he does theology, that he thinks and talks about God. That is the task he shares with theologians of glory…. Luther is actually making the point that everyone is a theologian. Either of glory or of the cross. What makes the difference is the mode in which the person does theology… The theologian of the cross does theology by faith in God’s revelation alone and based upon God’s revelation alone. (18 min mark)

Theological and Biographical Foundations from Southern Seminary on Vimeo.

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