Repere prin Cartea Daniel cu Valer Brancovan Partea I

PAGINA PREDICI / STUDII Valer Brancovan

photo – metmuseum.org

Primele 50 de minute: Discutie cu intrebari si raspunsuri date de Pastorul Valer Brancovan. La minutul 49:00 incepe studiul din cartea Vechiului Testament- Daniel. Acesta este primul video din cele 3 realizate la Biserica Metanoia, Timisoara in vara anului 2012 (www.metanoiaorg.ro). Va urma partea 2-a, si partea 3-a. Iar acum, cateva notite din partea 1-a.

Pastorul Valeriu Brancovan,Victory Romanian Church, Sacramento, California:

  • In escatologie nimeni nu poate sa aiba un sistem separat, numai escatologic si sa faca abstractie de o teologie sistematica si atunci profesorii care sunt  tributari unui sistem teologic merge si cu escatologia in directia fixata de locomotiva teologiei fixate.
  • Un curent periculos in America: Preterism – Termenul preterism provine din latinescul praeter, care apare în dicționarul lui Webster din 1913 ca un prefix care denotă că ceva este trecut. Exista o tendita in aceasta teologie pragmatica care zice ca totul s-a intamplat si biserica nu mai are nici un eveniment special si ca totul s-a intamplat pana in anul 70 A.D. pe care ei il considera ‘o venire a lui Isus’. (5:00). Eu cred ca acesti oameni jefuiesc speranta crestina – o speranta escatologica ‘ca Hristos vine”.
  • Tit 2:11-13  „aşteptînd fericita noastră nădejde şi arătarea slavei marelui nostru Dumnezeu şi Mîntuitor Isus Hristos” . Speranta crestina pana la urma, oricat de nedreapta ar fi lumea si cat de multe probleme ar intalni biserica (asta-i si teza Apocalipsei) – Hristos este biruitor si biserica biruie impreuna cu El.  Nadejdea aceasta crestina este amenintata de pragmatizmul acesta al unor lideri religiosi la care nu le pasa asa de mult ce credem noi ci mai mult le pasa cum merge lucrarea in care sunt ei. Lor le pasa de biserica ca de o companie, vor sa aiba cat mai mult succes si vor sa-l aiba acuma. Pe linia aceasta o sa fiti surprinsi ca proponenti preterismului sunt exact emergent church– biserica emergenta.  (Apropo despre mentionarea lui Brian MacLaren de Pastorul Brancovan- recent (in Septembrie ’12) Brian MacLaren a oficiat casatoria homosexuala a fiului sau cu un alt barbat.(13 min)
  • Puterea ecumenica: Un alt aspect paradoxal. Paradoxal pentru ca o alta parte din lideri religiosi se gandesc ca mai este destul pana se implinesc toate conditiile pentru ca sa se declanseze… uni pe buna dreptate fac ce trebuie si doresc sa vada lumea asta evanghelizata si doresc sa realizeze apropieri in diverse tabere (Papa de la Roma cu Islamul- A common word si documentul lui Miroslav Wolf). Papa Benedict a recunoscut ca numarul musulmanilor intrece numarul catolicilor.(29:00)

De ce am semnalat lucrurile astea? Pentru ca este important ca noi crestinii sa venim impotriva acestor curente si sa spunem oamenilor, „Avem o speranta si speranta noastra este ferma si subreda. Faceti orice altceva, daar nu incercati sa ne luati speranta pentru ca cu asta traim.  Oricat de nedrept ar fi capitalismul sau comunismul, sau orice ar fi- fiare, dictatura, orice greu care vine peste lume, noi totusi avem speranta ca si pe astia-i batem.

Eu am subliniat lucrurile acestea pentru ca escatologia este cenusareasa preocuparilor noastre. Nu poti sa intelegi ce se intampla in Apocalipsa daca nu intelegi ce s-a intamplat in cartea lui Daniel. (30:00 min)

Urmeaza intrebari din sala la minutul 31:00

  • Se predica prea putin despre venirea Domnului Isus Hristos? De ce nu se mai predica?
  • As fi indreptatit sa compar ce ne-ai prezentat cu Chrislamul si tendintele astea de a intra cu bocancul si de a face un sincretism inacceptabil cu tendinta de helenizare a Israelului? (35:00) raspunde si la min. 44:00
  • Sunt apologeti veritabili in vremea noastra? (36:00)
  • Ce inseamna biserica emergenta? (37:00)
  • Poti sa ne spui cateva lucruri despre missional church sau organic church? (42:00)

Postmilenismul spune ca Isus va veni dupa mileniu. Va exista un mileniu de progres spiritual in care biserica va fi din ce in ce mai bine, va cuceri toate sferele, va impacta politica, economie, ecologie, sistemul social, absolut toate. Va fi un teo-capitalism, adica o teocratie din asta unde capitalismul iti va face bine. Postmilenismul spune ca abia dupa ce biserica isi face temele de casa, abia atunci va veni Isus. Lumea noastra dupa mileniul crestin nu o sa mai semene. Nu o sa mai fie o lume in prabusire ci o sa arate super fain si Isus o sa fie welcomed cand vine. Reconstructionismul- acuma muncesti la chestia asta. Eu consider Crislamul un paradis postmilenist.

Credibilitatea Cartii lui Daniel

Valer Brancovan (incepand de la minutul 49:00):

Isus a citat cartea Daniel de doua ori. Odata in Matei 24:15 „De aceea, cînd veţi vedea ,urîciunea pustiirii`, despre care a vorbit proorocul Daniel, ,aşezată în locul sfînt` -cine citeşte să înţeleagă! ” Versetul 15 incepe cu o conjunctie din asta de  efect, de rationalitate si spune: De aceea- din aceasta cauza- Acum, vorbind despre lucrurile sfarsitului; ucenicii au iesit din templu si au zis, „Uite Doamne ce cladiri”. El a spus, „Nu va lasa piatra pe piatra”. Pentru ei, sfarsitul templului era sfarsitul culturii evreiesti, sfarsitul propriu zis. Au zis ei, „Care va fi semnul venirii Tale si al sfarsitul veacurilor acestora?” Si atunci a inceput sa le spuna, sa le faca o lista cu durerile facerii si le-a dat in versetul 14 semnul pe care l-au asteptat ei. Si a spus asa, „Evanghelia aceasta a imparatiei va fi propovaduita in toata lumea, atunci va veni sfarsitul.” Si atunci incepe mai departe, „De aceea…”  Multa lume nu intelege lucrul acesta. Din aceasta cauza, pentru ca evanghelia merge pana la sfarsit. De aceea, cand veti vedea ce se intampla ce a prezis profetul Daniel cu Ierusalimul si tot… Adica, cand veti vedea un preterism din asta in anul 70, sa nu fiti dusi in eroare ca acela este sfarsitul. Pentru ca nici pe departe, Isus a stiut clar ca nu se va termina evanghelizarea lumii in urmatorii 40 de ani. Deci bagati de seama la conectiva asta. Dar, El le-a spus ce era pentru ei un preterism la nivelul lor de generatie.

Deci, Isus a validat pe Daniel care era considerat si de rabini si de multa lume. Al doilea lucru pentru care Isus a validat cartea lui Daniel este pentru ca s-a referit la Sine insusi ca la Fiul Omului. Capitolul 7 din Daniel detine o profetie uimitoare despre venirea Fiului Omului. A avut o vedenie in anul intai al lui Belsatar. Si a vazut fiarele care veneau, fiara care avea pe trupul ei 10 coarne. A aparut un corn, alte trei au fost rase. Asta mic era foarte obraznic, vorbea hule. Apoi a vazut cum s-a pus o alta imprejurare- tronul, cel ce statea pe tron, miile care ii slujeau, rauri de foc ii iesea de sub tron, a inaintat, au fost deschise niste carti. A inaintat unul catre El, unul ca un Fiu al Omului si i-a fost data stapanire, putere si slava si toate poporurile si neamurile ii vor sluji.

Conceptul acesta de Fiul Omului este din Daniel. Asa a validat Isus cartea lui Daniel si a facut din Daniel un profet autentic. Portiunea care Isus le-a dat-o ucenicilor, sigur ca a avut o implinire imediata. Mai tarziu, cand s-au descoperit manuscrisele de la Marea Moarta, cei care au vrut sa demonteze cartea lui Daniel si care au vrut sa spuna ca nu poate fi opera autentica din secolul 6, au descoperit in manuscrisele de la Marea Moarta care erau pe la 150 de ani inainte (B.C.)- adica copiase din alea mai vechi. Dar, s-a crezut caci cartea lui Daniel a fost scrisa imediat dupa evenimentele cu Macabeii care au fost cam pe la anii 150 BC. Atunci au descoperit caci cartea lui Daniel a fost scrisa mai vechi decat perioada post Macabeana.

Acelasi lucru la facut si cu capitolul 53 din Isaia, care a fost considerat ca vorbeste despre un mesia pe care noua nu ni-l trebuie. Au respins capitolul 53 din Isaia pana cand au descoperit un sul al cartii lui Isaia (copie) scrisa tot pe la 150 BC. care contine capitolul 53. Deci, el nu a fost adaugat (mai tarziu). (minutul 60)

Seminar I – Cartea Daniel cu Pastor Valer Brancovan from Metanoia Timisoara on Vimeo.

Dava aveti probleme cu vimeo, puteti viziona aici in format Youtube.

Free ebook – Preparing for Marriage from Desiring God

From John Piper at Desiring God:

One of the most accessed pages on our website is a set of questions for couples preparing for marriage. Many have found John Piper’s way of asking the questions helpful in getting right at some pretty deep stuff – whether it’s the typical questions or the ones far too many couples don’t think to ask (like theology, worship and devotion, and the roles of husband and wife).

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– Download ebook as a PDF file.

Voice of the Martyrs – video report from Nigeria

Read more – Global persecution watch page

Nigeria: Widows of martyrs Published on Sep 26, 2012 by 

In this report, you’ll meet three amazing women in Nigeria whose husbands were killed because of their faith in Jesus Christ. You will be inspired as Monica, Fatu and Esther share their stories of tragedy and relate how the Lord has given them the strength and courage to be witnesses of God’s love and forgiveness. You will also discover how Christians in Canada and other parts of the world are standing with these brave sisters in Christ!

Length 12:34 From The Voice of the Martyrs Canada

 

Carl Trueman at SBTS (2) The Word in Action – Luther’s theology of the preached word

See

Dr. Carl Trueman:

In lecture 2 I want to talk about the power in the Word. In the first lecture (click on link above for first lecture)  I sketched out the basics of Luther’s theology, with particular reference to his understanding of God’s revelation of Himself in the incarnate and crucified flesh of Jesus Christ. There, and only there did Luther believe one can find God revealed as being gracious towards sinners. To approach God in any way, outside the flesh of Christ was to approach the God of righteous judgment. A consuming fire, the terrifying God who rides on the wing of  a storm and who is accountable to no one. And before whom no sinful creature can stand and expect to live.

In the second lecture I want to move from the theological foundations we’ve established to Luther’s theology of the preached word. And by the third lecture we’ll finally get to Luther’s practice of pastoral ministry. But, it’s in the preached word that the church encounters the crucified Christ and thus the preached word which must be central to the church’s life and actions. In addition, we must also remember the basic arguments of these lectures as a whole, that Luther’s theology is determinative of his understanding of the nature and the toils of the pastoral ministry.

That he would have found modern evangelical claims to ‘agree on the Gospel’, but, ‘to allow freedom in method and practice’ to be strange. Not that the Lutheran reformation looked exactly the same, everywhere in Germany. Liturgy varied in detail between places, but the basic shape of pastoral ministry and of church life enjoyed a high degree of consensus. As is the historian’s way, however, I cannot begin the story of Luther’s understanding of the word of god with Luther himself.

The late medieval background

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

…..  In many ways Luther remained a man of medieval ages. His politically conservative futurism and his acute sense of the physical presence of the devil, and also of demons and imps are just two examples of what separates him from the other reformers. who were trained as renaissance humanists and were men of the modern age. On the theological front, it was the late medieval critical philosophy of the language, connected to the radical application of what was called the dialectic of God’s two powers which gripped Luther’s theological imagination and remained with him from the monastic cloister to the day of his death.

…..Competency in human reason had been declining from the 12th century onwards in Europe. And this dialectic between the 2 powers of God was used in a dialectic and critical way to articulate the increasing epistemological modesty that people had with regard to God. Human reason came to be regarded less and less competent to predict what God would be like. And first, theologians focused increasingly on revelation as the source of the knowledge of God. We shouldn’t get too excited, as that revelation was not identified with Scripture, by these late medieval theologians so much as the teaching of the church’s magisterium. The distinction also fed and strengthened a perennial linguistic debate about the nature and function of words. And this will become significant for Luther’s understanding of preaching. Taken to its extreme this became an anti-essentialist view of being which effectively made words themselves the determiners of reality. This is what is known as late medieval nominalism and it was the linguistic school in which Luther was trained and whose basic assumptions remained with him throughout his entire career, to the day of his death.

Those critics of post modernism, such as Terry Eagleton have pointed out there are pointed similarities between medieval nominalism and certain schools of post modern linguistic theory. We might summarize these similarities by saying that both envisage the world as a linguistic construct. Words, not essences become determinative and constitutive of reality. I suspect that Luther would have little time for the excesses of postmodern anti-essentialism with the kind of kaleidoscopic anarchy it has created with the regard to gender, sexuality and even the notion of human nature. Nevertheless, we should note that Luther would not object to postmodernism by reasserting a kind of essentialism. Rather, I suspect, Luther’s rejection of postmodern anarchy would be based on his belief that God is the supreme reality, that He is ultimately the one who speaks, and whose speech is therefore the ground of existence and of difference. Reality is not determined by the linguistic proclivities of any human individual, or any human community, but by the word of God.

The theological implications of this should become obvious. For example, to refer back to the theology of the cross- the empiricist, the essentialist looks at the cross and sees weakness, agony, suffering and defeat, and no more. That is the outward aesthetics of the cross would seem to indicate. And it is what the social and philosophical conventions of Jews and Greeks of 1st Corinthians would also lead them to believe. But, neither the empirical aesthetics, nor their interpretation through the grid of their constructed social conventions are actually any guide to the reality  of what is taking place. God has extrinsically declared the cross to be powerful, a victory, a moment of triumph. And God’s word trumps everything in determining the reality that is there. Thus, only those christians who reject the evidence of their senses, and reject the established logic and expectations of their culture and trust instead in their counter intuitive truth of God’s words can truly understand the reality.

The same, of course applies to justification. Older medieval approaches to justification required the individual actually to be somewhat righteous before God could declare the person to be justified. Late medieval theologian Gabriel Biel had broken with this tradition, arguing instead that God could set His own criteria for the declaration of justification. For Biel, God had entered into a pact with human beings and had agreed that according to His ordained power He was going to accept an individual’s best efforts as righteousness, as meeting the condition for God to declare that person to be in a state of grace. Once in such a state of grace, the individual could then benefit form sacramental grace  and do works of real righteousness and intrinsic merit.

Luther came to reject the theology of Biel as a form of semi pelagianism. The very idea that one could do one’s best and meet any condition became anathema to him. If human beings are morally dead, then the only things they can do is acknowledge that in all humility despair in themselves and look to God for unmerited mercy. Yet in breaking with Biel, Luther remained indebted to one of Biel’s most important conceptual moves. For Biel, as later for Luther, the justified person was not necessarily, actually, intrinsically righteous. They were simply declared extrinsically to be righteous by God.

By making entry into a state of grace, something that was not based on intrinsic merit, but rather on merit determined on extrinsic pactum. Biel first shattered the link between essential reality and divinely determined reality. For those of you interested in the history of the ‘History of Dogma’ will know that this is something for which conservative catholic historians of dogma have never forgiven him and which indeed shapes how our contemporary historians like Brad S. Gregory of Notre Dame views the reformation. The reformation is seen as the ultimate evil fruit of late medieval anti-essentialism.

The practical significance of this linguistic philosophy for Luther as pastor is that words become absolutely foundational to everything the pastor does. If words determine reality, then of all things the pastor does, the words he speaks are the most important: Reading the bible in public, preaching the word form the pulpit, applying the word individually in the confessional. Each of these things determine the reality of the church. This linguistic emphasis also helps explain to those of us with less sacramental proclivities than Luther why he holds such high views of baptism and the Lord’s Supper. That on the latter point at least, he’s willing to divide protestantism over the issue.  Incidentally, Luther’s objection to transubstantiation is not in 1520 that the body and blood of Christ are there, it’s that the bread and the wine have disappeared.

It would be remiss of me simply to reduce Luther’s reformation theology to a particularly radical application of late medieval linguistic theory as a means of solving his own personal issues

The Word in Action from Southern Seminary on Vimeo.

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