A 25-a Aniversare a Bisericii Emanuel Church of God – Pastor Lazar Gog (Partea II-a)

Vezi PARTEA I-a aici

Partea I-a contine programele din Saptamana aniversarii- 23 Octombrie invitat Luigi Mitoi, 24 Octombrie invitati Daniel Branzai si Dr. Liviu Tiplea si 25 Octombrie cu invitati Pastorul Deligianis si Mesaj: Dr. Mark Williams, noul lider mondial al Bisericii lui Dumnezeu (Church of God) + cantari frumoase si ziditoare la fiecare program.

Servicii speciale 27 Octombrie 2012


Mesaj: Presedintele Bordului Teritorial Roman Bordul Church of God USA, si Pastor in Biserica Philadelphia Chicago- Florin Campean la 1 ora 18  minute. Text: 1 Corinteni 12:27; Biserica: Cel mai maret organism din univers

Servicii speciale 28 Octombrie 2012

Duminica dimineata

Pastorul Lazar Gog: Cronologia Bisericii Emanuel; Rabinul Mordecai; Marius Dugulescu; Pastorul Dorin Druhora; Presedintele Cultului Penticostal Adunarile lui Dumnezeu Ioan Ceuta (prin video); Cuvant de salut Pastorii Doru D. Ilioi, Moise Gaode, John Tipei (prin video); Mesaj Charles Fisher (prietenul Pastorului Gog)

Servicii speciale 28 Octombrie 2012

Duminica seara

Mesaj Arpad Miszti, pastor asistent Biserica Emanuel; CANTARI: Daniela Podoba; Coco si Beni Olariu; Emily si Jason Cosman; Mesaj principal Dr. Charles Fisher

Florin Cimpean – Dumnezeu si omul care sufera

Petru Amarei Fata in Fata cu Florin Cimpean. via http://www.crestintv.org Published on Nov 7, 2012 by 

Voddie Baucham in Romania – Conferinta: Daca Dumnezeu este bun, de ce se intampla lucruri rele? 2 Decembrie la Oradea

Un eveniment organizat de Biserica Baptista Speranta Oradea

Invitat special: Voddie Baucham

2 Decembrie, Ora 17:00

Sala Sporturilor – Antonio Alexe – Oradea

www.bbso.ro si www.voddiebaucham.ro

Un clip realizat de catre BBSO Media in colaborare cu Medialux.

Tema mesajului: Adevarul Suprem Intr-o Lume Postmoderna 

Daca Dumnezeu este bun, de ce se intampla lucruri rele.

Voddie Baucham

 De ce este atata rau in lume?

The Unique Jesus Story – DTS Prof. Darrell Bock

Who, why, and what of the Gospels

No one Gospel comes with ‘i’, ‘x’, (noting) whoever wrote this Gospel. So we have to figure that out. We determine it either internally, based on the kinds of things that they wrote. But, that doesn’t give us an identity. That gives us more ‘the kind of person that the author was.’ You know, were they Jewish, were they gentile? That kind of thing. Did they care about Israel right within Israel, or form outside?

The identity of our authors comes through the tradition, about what’s said about authorship. And so, the debate that rotates about how accurate that tradition is. There really are 2 models:

  1. One model is: Well, they really don’t know who the author is, so it was connected to a luminary to add status to a work who is anonymous but has the theology that they want.
  2. The other model is: No, the tradition has some knowledge of who the author is and has passed it on accurately.

And I like to challenge the idea of the luminary theory. I like to use the Gospel of Mark to do this, cause it’s such a good example of my problem.

The tradition tells us very consistently that Mark and Peter worked together in the production of this Gospel. Mark was the author, but Mark was working with Peter’s teaching and so, if you do the luminary theory. The luminary theory is- you don’t know who the author is. You put in ‘X’ and it’s gonna raise the status of this work. And you have the choice between Peter and Mark. At one level, just at the surface. Just hearing, who are you gonna pick? Well, you’re gonna pick Peter. But, it’s obviously worst than that, because if you look at Mark CV, if you look at what we know about him from his life, he went home to mom on his first missionary journey, according to Acts. He didn’t make it through persecution. And, the second thing that he did is he caused a split between Barnabas and Paul on the second missionary journey. Now, those are 2 not so stellar moments. He’s not one of the greats of the early church. In terms of what he did, the thing that gives him greatness is his association with the second gospel. So, you have a choice between this Mark with his track record on the one hand, and Peter, who obviously was a luminary apostle, a key disciple of Jesus and you could put whoever you want in there because you’re free to do what you want. That’s what the model says. And (if) you wanna lift up the status of the work, who you gonna pick? You’re gonna pick Peter.

Yet, the tradition is consistent. Mark wrote the Gospel, even though he had an association with Peter. It shows you how careful the tradition is about marking the authorship and where the credit comes from. So, to me, this alternative model that the author is made up is flawed and doesn’t work. In fact, I once asked a Jesus seminar scholar in a professional meeting about this. I said, „How do you explain Mark being the author of Mark’s gospel with the luminary theory? If you pick the luminary you’ve got the option of Peter sitting there because of the tradition. How do you explain the tradition says consistently ‘it’s Mark’? He was honest. His answer was, „That’s a very good question.”

Why were the Gospels written in the first place?

The Gospels were written to pass on the testimony of the apostles about Jesus by those who walked and talked with Him. In fact, it’s interesting that Justin Martyr, in the middle of the second century, calls the Gospels ‘Apostolic Memoirs’. I think that’s a very good title. We’re so used to calling them gospels, we don’t think about what they are. And so, they actually are the memories, the recording of the memories, the impression that the apostles had as a result of their experience with Jesus.

And, it’s an attempt to keep alive that voice of the early generations, to the rest of the church, for posterity. That’s what the Gospels are. And, the reason they’re written 30 years down the road is not because you wanna let time pass so you can let the tradition develop. The reason they’re written 30 years down the road is you’re gonna lose your eye witnesses. And so, now you wanna record the testimony for posterity cause you’re losing the live  voice, which in an oral culture was very, very important. It’s like what historians are doing today with holocaust survivors. They record them. Why do they record them? Because that generation is passing away and they wanna have that record for posterity.

Are these ancient documents and gospels unique in ancient literature?

The roots for the kind of writing that it is has come out of the Roman Greco biography drama, which highlights the thinking of someone and their great actions. And, that’s exactly what you have in the Gospels. A fellow named Richard Burridge has a study called ‘What is the Gospel?’ In the midst of doing that he compared it to the literary biographies in the Greco Roman world layout with the ways the Gospels’ layout saying, „This is a very close genre comparison in terms of what we’re getting.” So, the kind of lietrature that we’re dealing with wouldn’t be a surprise to someone that had a literary background in the Greco Roman world.

What about passages where disciples were not eyewitnesses, like Jesus’s trial?

There are lots of lines of witnesses where the disciples themselves are not present. I like to say, christians don’t struggle with this question, they say, „Jesus rose from the dead, Jesus was there and He knew what was said.” But, for someone who isn’t a christian and for whom resurrection is a question, that answer doesn’t work. So, the question is, „Are there other witnesses?” And the answer is, „Absolutely.”

You’ve got Paul, the chief persecutor of the church as Jesus was dying and as he (Paul) was converted. He certainly knew what the Jewish position on Jesus was. Joseph of Arimathea, who is a member of the counsel, who supplied the burial ground for Jesus’s grave, the tomb, and he certainly knew what was going on there as a member of the council. Even more importantly, someone suggested to me during this trip, while I was in New Zealand, – these luminaries have servants and people around them at events. They might be a source of information. That’s certainly a possibility.

And then, the last option that you find interesting is that there was kind of family feud going on between the 30’s and the 60’s Between the family of Anas, the high priestly family and bishop of Judaism and Jesus’s family because Caiaphas, his son in law was priest when Jesus was crucified and helped to pursue the catching of Jesus and his giving over to Pilate. And then, Anas the second was responsible  for the death of James, Jesus’s brother in ’60. So, these families would have been debating in Jerusalem, who best represented Judaism. Jerusalem had about 25-75,000 people at this time, being a small town. So, in the midst of this public debate, the positions of these two sides would have become very evident and would have become more pronounced. So, there are actually multiple ways to witnesses, particularly for this important event of the jewish examination of Jesus that would have become public.

Darrell Bock – The Unique Jesus Story from CPX on Vimeo.

Related articles

Oral traditions: a reason to trust the Gospels – DTS Prof. Darrell Bock

While some people question the reliability of the bible’s accounts of Jesus’ life, Prof. Darrell Bock of Dallas Theological Seminary argues that a proper understanding of oral tradition gives good reason to find them trustworthy.

Bock: People sometime compare story telling to Chinese whispers or the telephone game… that’s not the only model that’s at work in ancient times. There’s another model that Kenneth Bailey, a missionary to the Bedouins, who lived in an oral culture in the last century. He reported how they passed on material and he said that is was in an informal, but in a controlled way. Informal meant that there weren’t official story tellers. Anyone could tell the story. But, the controlling part was that there were elders or senior people, that if the story drifted too much from what the story was, would correct the storyteller and keep an eye on it.

And that’s exactly the kind of model we see in the early church. We have the apostles who knew Jesus and were a part of His ministry very early on overseeing the tradition and so we get stories that have some flexibility in detail. Just like a couple might mention their courtship in detail, but mention different details. But, at the same time there’s the gist of the story that’s the same. That’s what we see in the Gospel variation and that consistent core. And, that’s probably what drives the way orality worked in the first century. So, it’s not as wild and free floating as Chinese whispers.

….I think the gist of the story is the key point. And the key point of the story is, did they get, fundamentally, who Jesus claimed to be right? And the emphasis of the New Testament is that Jesus is unique. The point is they would have been on the mark, basically, knowing who Jesus was and what it was that He was saying about Himself. So, to claim that He was just a prophet, when He was going around saying, „I’m at the center of God’s program. I’m the annointed One and God’s gonna exalt Me.” The gist of the story means they’re gonna get those categories right.

….we have terrific textual evidence of what was written back then. That’s the first thing. The text is solid. And the second thing is that this line of tradition from multiple witnesses is telling us very clearly what christians believed about Jesus. Now, a person could choose to believe that or not believe that. That’s a judgment you make about the contentBut, I don’t think you can challenge that this is what christians believed in the first century. That comes through the materials loud and clear.

Oral Tradition: a reason to trust the gospels from CPX on Vimeo.

Ravi Zacharias at Hillside Christian Church and Texas A & M University November 28, 2012

Photo – Ravi Zacharias at Lee University

Ravi Zacharias International Ministries Apologists will make presentations from 7 to 8:30 p.m. Nov. 28 at Hillside Christian Church, 6100 S. Soncy Road, and from 7 to 9 p.m. Nov. 29 in the Alumni Dining Hall at West Texas A&M University in Canyon.

The Hillside presentation is intended to show young people how to defend attacks on their faith. The WT program is titled “Is Christianity Intolerant?” Ravi Zacharias apologists Michael Ramsden and Michelle Tepper will answer written questions from the audience, including from invited guests from Freethought Oasis, a Texas Panhandle group of agnostics, atheists and secularists.

Both events are free and are sponsored by Westminster Presbyterian Church, Trinity Baptist Church, First Presbyterian Church and Hillside Christian Church, all of Amarillo. The WTAMU event is co-sponsored by the West Texas A&M Ministerial Alliance and the Wilson Lecture Series. via http://amarillo.com/

For more information, call 806-359-4781.

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