Romania celebrates it’s Unification Day – December 1, 1918

Ziua Unirii 1918

Ziua Unirii 1918

Great Union Day (Romanian: Ziua Marii Uniri, also called Unification Day) occurring on December 1, is the national holiday of Romania. It commemorates the assembly of the delegates of ethnic Romanians held in Alba Iulia, which declared the Union of Transylvania with Romania.

This holiday was set after the 1989 Romanian Revolution and it marks the unification of Transylvania, but also of the provinces of Bessarabia and Bukovina with the Romanian Kingdom, in 1918.

On December 1, 1918 (November 18 Old Style), the National Assembly of Romanians of Transylvania and Hungary, consisting of 1,228 elected representatives of the Romanians in Transylvania, Banat, Crişana and Maramureş, convened in Alba Iulia and decreed (by unanimous vote)

the unification of those Romanians and of all the territories inhabited by them with Romania.
Romanian postcard issued cca. 1918-1919. Note ...

Romanian postcard issued cca. 1918-1919. Note the unusual shape of Romania’s western borders as pictured on the map (the country is supposed to include all of Maramureş, a bigger part of Crişana, and possibly the entire Banat – pictured in white), since the definitive borders would only be drawn in 1920. (Photo credit: Wikipedia)

The Resolution voted by the National Assembly stipulated also the „fundamental principles for the foundation of the new Romanian State”. It was conditional, and demanded the preservation of a democratic local autonomy, the equality of all nationalities and religions.

The Assembly also formed from 200 of its members, plus 50 co-opted members a High National Romanian Council of Transylvania, the new permanent parliament of Transylvania.

The next day, on December 2, 1918 the High National Romanian Council of Transylvania formed a government under the name of Directory Council of Transylvania (Consiliul Dirigent al Transilvaniei), headed by Iuliu Maniu.

On December 11, 1918, King Ferdinand signed the Law regarding the Union of Transylvania, Banat, Crişana, the Satmar and Maramureş with the Old Kingdom of Romania, decreeing that

The lands named in the resolution of the Alba-Iulia National Assembly of the 18th of November 1918 are and remain forever united with the Kingdom of Romania.

Romanian National Anthem

Resolution of the National Assembly in Alba Iulia

December 1, 1918

via Wikipedia

Related posts

  1. Our ancient Dacian origins
  2. The Carpathian Mountains (film)
  3. Song dedicated to Romania – Jesus is calling you home


România – Jesus is calling you home feat. Nicolaie Moldoveanu

photo AlfaOmegaTV

rugaciune_tara Romania

AlfaOmegaTV a incheiat o luna de rugaciune pentru Romania. La fel si alte grupuri si biserici au tinut post si au facut rugaciuni pentru Romania. Sa ne alaturam si noi de alti credinciosi si sa ne rugam pentru România, ca Dumnezeu sa se indure de poporul nostru si oamenii sa Il cunoasca pe El si mila Sa pentru noi prin jertfa Fiului Sau, Mantuitorul si Domnul vietii noastre  Isus Hristos!

Mai jos gasiti un video cu o cantare devotata Romaniei, si celor care au luptat pentru credinta, printre care este si Nicolaie  Flag as inappropriateMoldoveanu marele compozitor si poet crestin roman, pe care i-l veti putea vedea in acest video!

There’s a river that flows to the sea
In a land where the children
Have died to be free.
And their song still is sung
By the bold and the faithful ones
Who believed in what they have not seen.

Oh, see how they sing, how they pray
Like the ones who stood before them
They believed in a better day.
And their song still is sung
It’s the song of the Holy One
Of Jesus, the life, the truth, the way.

Ca painea vietii, ca sange al iertarii
Ca jertfa curata am fost daruit.
Iubirea eterna, cu bratele intinse
Va da tuturora, dar tu m-ai primit, dar tu m-ai primit?
Dar tu m-ai primit? Iubirea eterna
Cu bratele-ntinse va da tuturora.
Dar tu m-ai primit, dar tu m-ai primit?

Romania, Romania
You have not suffered alone
Romania, Romania
Jesus is calling you home.
Romania, Romania
He has not left you alone
Romania, Romania
Jesus is calling you home…
Jesus is calling you home

Related posts

  1. Romania celebrates it’s Unification Day – December 1, 1918
  2. Our ancient Dacian origins
  3. The Carpathian Mountains (film)

Beautiful Romania – The Carpathian Mountains and provincial life(film) Muntii Carpati si viata la sate

A beautiful film/documentary with footage from the air of the Carpathian mountains which cover over 47% of the Romanian territory.

Wild Carpathia

Related posts

  1. Romania celebrates it’s Unification Day – December 1, 1918
  2. Our ancient Dacian origins
  3. Song dedicated to Romania – Jesus is calling you home

Beautiful Romania – Our ancient Dacian origin

In ancient geography, especially in Roman sources, Dacia was the land inhabited by the Dacians or Getae as they were known by the Greeks—a branch of the Thracians north of the Haemus range.

At times Dacia included areas between the Tisza and the Middle Danube. The Carpathian Mountains were located in the middle of Dacia. It thus corresponds to the present day countries of Romania and Moldova, as well as smaller parts ofBulgaria, Serbia, Hungary, and Ukraine.

Dacians (or Getae) were North Thracian tribes. Dacian tribes had both peaceful and military encounters with other neighboring tribes, such as Celts, Ancient Germanics, Sarmatians, and Scythians, but were most influenced by the Ancient Greeks and Romans. The latter eventually conquered, and linguistically and culturally assimilated the Dacians.

A Dacian Kingdom of variable size existed between 82 BC until the Roman conquest in 106 AD. The capital of Dacia, Sarmizegetusa, located in modern Romania, was destroyed by the Romans, but its name was added to that of the new city (Ulpia Traiana Sarmizegetusa) built by the latter to serve as the capital of the Roman province of Dacia. Dacians, situated north of the lower Danube in the area of the Carpathians and Transylvania, are the earliest named people on the present territory of Romania. They are first mentioned in the writings of theAncient Greeks, in Herodotus (Histories Book IV XCIII: „[Getae] the noblest as well as the most just of all the Thracian tribes”) and Thucydides (Peloponnesian Wars, Book II: „[Getae] border on the Scythians and are armed in the same manner, being all mounted archers„).

Later, the Dacians were mentioned in Roman documents: (Caesar’s De Bello Gallico, Book VI 25,1: „The Hercynian Forest […] stretches along the Danube to the areas of the Daci and Anarti„), and also under the name Geta (plural Getae). Strabo in his Geography, Book VII 3,12, tells about the Daci-Getae division „Getae, those who incline towards the Pontus and the east, and Daci, those who incline in the opposite direction towards Germany and the sources of the Ister”. In Strabo’s opinion, the original name of the Dacians was „daoi”, which Mircea Eliade in his De Zalmoxis à Genghis Khan explained with a possible Phrygian cognate „Daos”, the name of the wolf god. This assumption is supported by the fact that the Dacian standard, the Dacian Draco, had a wolf head. The late Roman map Tabula Peutingeriana indicates them as Dagae and Gaete.

1st century BC

The Dacia of King Burebista (82–44 BC), stretched from the Black Sea to the river Tisza and from the Balkan Mountains to Bohemia.During that period, the Geto-Dacians conquered a wider territory and Dacia extended from the Middle Danube to the Black Sea littoral (between Apollonia and Olbia) and from present-day Slovakia’s mountains to the Balkan mountains. In 53 BC, Julius Caesarstated that the lands of the Dacians started on the eastern edge of the Hercynian Forest (Black Forest). After Burebista’s death, his kingdom split in four states, later five.

Around 20 AD, Strabo wrote Geographica , which delineates the regions inhabited by Dacians at that time. On its basis, Lengyel and Radan (1980), Hoddinott (1981) and Mountain (1998) consider that the Geto-Dacians inhabited both sides of the Tisza river prior to the rise of the Celtic Boii, and again after the latter were defeated by the Dacians. The hold of the Dacians between the Danube and Tisza was tenuous. However, the archaeologist Parducz argued a Dacian presence west of the Tisza dating from the time of Burebista.According to Tacitus (AD 56 – AD 117) Dacians bordered Germania in the south-east, while Sarmatians bordered it in the east.

In the 1st century AD, the Iazyges settled West of Dacia, on the plain between the Danube and the Tisza rivers, according to the scholars’ interpretation of Pliny’s text: “The higher parts between the Danube and the Hercynian Forest (Black Forest) as far as the winter quarters of Pannonia at Carnutum and the plains and level country of the German frontiers there are occupied by the Sarmatian Iazyges, while the Dacians whom they have driven out hold the mountains and forests as far as the river Theiss”.

1st century AD

Dacia_82_BCStrabo, in his Geography written between 20 BC – 23 AD, says:

As for the southern part of Germany beyond the Albis, the portion which is just contiguous to that river is occupied by the Suevi; then immediately adjoining this is the land of the Getae, which, though narrow at first, stretching as it does along the Ister on its southern side and on the opposite side along the mountain-side of the Hercynian Forest (for the land of the Getae also embraces a part of the mountains), afterwards broadens out towards the north as far as the Tyregetae; but I cannot tell the precise boundaries

Towards the west Dacia may originally have extended as far as the Danube, where it runs from north to south at Vác. In the 1st century BC, at the time of the Dacian Kingdom of Burebista, Julius Caesar in his De Bello Gallico (book 6) speaks of the Hercynian forest extending along the Danube to the territory of the Dacians.

2nd century AD

Main articles: Trajan’s Dacian Wars and Roman Dacia

Written a few decades after the Roman conquest of Dacia 105–106 AD, Ptolemy’s Geographia included the boundaries of Dacia. According to the scholars’ interpretation of Ptolemy (Hrushevskyi 1997, Bunbury 1879, Mocsy 1974, Barbulescu and Nagler 2005) Dacia was the region between the rivers Tisza, Danube, upper Dniester, and Siret. Mainstream historians accept this interpretation: Avery (1972) Berenger (1994) Fol (1996) Mountain (1998), Waldman Mason (2006).

Ptolemy also provided a couple of Dacian toponyms in south Poland in the Upper Vistula (Polish: Wisla) river basin: Susudava and Setidava (with a manuscript variant Getidava).This could have been an “echo” of Burebista’s expansion. It seems that this northern expansion of the Dacian language, as far as the Vistula river, lasted until AD 170-180 when the migration of the Vandal Hasdingi pushed out this northern Dacian group. This Dacian group, possibly theCostoboci/Lipiţa culture, is associated by Gudmund Schütte with towns having the specific Dacian language ending „dava” i.e. Setidava.

The Roman province Dacia Traiana, established by the victors of the Dacian Wars during 101–106 AD, initially comprised only the regions known today as Banat, Oltenia, Transylvania, and was subsequently gradually extended to parts of Moldavia, while Dobruja and Budjak belonged the Roman province of Moesia.

In the 2nd century AD, after the Roman conquest, Ptolemy puts the eastern boundary of Dacia Traiana (the Roman province) as far east as the Hierasus (Siret) river, in modern Romania. Roman rule extended to include the south-western area of the Dacian Kingdom, but not to what later became known as Maramureş), to parts of the later Principality of Moldavia east of the Siret and north of the Upper Trajan Wall, and to areas in modern Muntenia and Ukraine, except the Black Sea shore.

After the Marcomannic Wars (166-180 AD), Dacian groups from outside Roman Dacia had been set in motion. So were the 12,000 Dacians ‘from the neighbourhood of Roman Dacia sent away from their own country’. Their native country could have been the Upper Tisza region but some other places cannot be excluded.

The later Roman province Dacia Aureliana, was organized inside former Moesia Superior after the retreat of the Roman army from Dacia, during the reign of emperor Aurelian during 271–275. It was reorganised as Dacia Ripensis (as a military province) and Dacia Mediterranea(as a civil province).

Read about Burebista, Decebal, Trajan’s Dacian Wars in the full article here at Wikipedia-

For earlier events, see Prehistory of TransylvaniaPrehistory of Romania, and Celts in Transylvania.

Binecuvântează Doamne Romania! (poezie)

Romania nor

Corul Barbatesc al Bisericii SION Prelipca la Biserica Logos Ploiesti, 05 nov 2012

Poezia de la minutul 15:35 din video.

Shirt badge/Association crest

Shirt badge/Association crest (Photo credit: Wikipedia)

Stand in post si rugaciune pentru tara
Te rugam Parinte, cerceteaza glia
Da-ne harul Tau de odinioara
Binecuvântează Doamne, România!

Binecuvântează Doamne, România
Cu lacrimi fierbinti de pocainta
Noi sa ne marturisim ticalosia
Tu s-aduci iertare prin credinta.

Binecuvântează Doamne, România
Cu prezent frumos si linistit
Sa putem cunoaste bucuria
De la rasarit la asfintit.

Binecuvântează Doamne, România
Cu copii cuminti si sanatosi
Care cresc iubind imparatia
Si-o marturisesc, nu sunt fricosi.

Binecuvântează Doamne, România
Cu feciori si fete intelepte
Care stiu ce inseamna omenia
Si iubesc umblarea pe caile drepte.

Binecuvântează Doamne, Romania
Cu familii nobile si sfinte
In care domneste armonia
Unde Tu esti cinstit ca parinte.

Binecuvântează Doamne, România
Cu batrani carunti si ocrotiti
Din care sa emane bucuria
Ca nepotii lor sunt fericiti.

Binecuvântează Doamne, România
Pe-orice masa da belsug de paine
Adu Doamne veselia
Pentru orice haz, iar pentru maine-

Binecuvântează Doamne, România
Cu un viitor stralucitor
Sa nu ne mai vindem omenia
Imbracand haina de cersitor.

Binecuvântează Doamne, natiunea
Cum iti spune inima de Tata
Da-ne insasi intelepciunea ca
Sa nu te uitam ca altadata.

Stand in post si rugaciune pentru tara
Te rugam Parinte cerceteaza glia
Da-ne harul Tau de-odinioara
Binecuvântează Domane, România.


Published on Nov 5, 2012 by 

Florin Ianovici (1) Nihil Sine Deo – Nimic fara Dumnezeu in Austria

Vezi PAGINA Florin Ianovici PREDICI aici

Vezi predica (4) din 25 Noiembrie-Seara aici

Va urma-predicile de Sambata seara(2) si Duminica Dimineata(3)

Notite din predica de la Conferinta Tineretului in Gleisdorf, Austria:

Nihil Sine Deo – o expresie periculos de inalta. Sunt cateva cantece in haraf pe care le cant cu greu. Aceea in care ii cer lui Dumnezeu sa imi sfarme inima. Ma intreb daca sunt pregatit pentru ea. Sunt cintece care spun ca vom merge impreuna cu Isus pana la moarte. Le cant cu grija pentru ca mi-e frica ca nu cumva inaintea Domnului sa par gol. Ma gandesc cand cant si ma gandesc de fiecare data cand ma rog pentru ca stiu ca avem un Dumnezeu atent. Un Dumnezeu care a facut petalele la floare nu e un Dumnezeu care sa nu asculte fiecare cuvant. Toate cuvintele noastre sunt scrise. Intr-o zi ele vor sta in fata noastra. Dupa ele vom fi judecati.

‘Nimic fara Dumnezeu’ e un cuvant inalt si e usor a zice… Cei mai multi oameni cand mor, altii le pun o cruce la mormant si pe crucea aceea este scris: Aici odihneste robul lui Dumnezeu. Pentru unii este ultima minciuna in viata pe care o vor rosti.

Cand spunem ‘nimic fara Dumnezeu’ noi ne gandim la spital sau la vaile adanci ale vietii noastre. Ne referim la un Dumnezeu al examenelor sau a casatoriei, un Dumnezeu al binelui pamantesc. N-am vrea sa fim despartiti de Dumnezeu pentru ca avem necazuri, avem greutati. Si atunci, ‘nimic fara Dumnezeu’, de cele mai multe ori inseamna ca Dumnezeu sa coboare  in puturile in care am fost coborati de altii, ca Iosif odinioara. Sa coboare Dumnezeu in locurile adanci ale vietii noastre.

Dar, Dumnezeu cand se gandeste la cuvantul ‘nimic fara Dumnezeu’ nu se gandeste la spital si nu se gandeste la diagnostic, ci se gandeste la aceasta tinerete de 20 de ani, se gandeste la zilele cu soare, la ce ai mai bun in viata ta. Nu-i o mare cinste sa te pocaiesti la 80 de ani, cand, iertati-ma- mai ai doi dinti in gura si iti tremura mainile. Mare lcuru e sa te pocaiesti cand ai 20 de ani. Mare lucru este sa il iubesti pe Dumnezeu cand esti in putere ca oricum intr-o zi vei ingenunchia inaintea lui Dumnezeu. Conteaza cand o faci.

Daca tu o faci cand trebuie Dumnezeu zice: „Ridica-te si intra in odihna si in slava Mea.” Daca nu o faci cand trebuie, Dumnezeu iti spune: „Nu te ridica.” Vei cobora si vei merge in iad. Intr-o zi toti vom ingenunchia inaintea lui Dumnezeu. Asa ca ateismul nostru si asa zisa libertatea vointei noastre e o poveste pana la urma.

Exista un asalt al nimicului in zilele noastre

Exista un asalt al nimicului, pe care eu il vad in zilele noastre. Nimicul, intotdeauna va cauta sa ne inunde viata. Nimicul are cateva reguli foarte simple. Nimicul nu se vede, el se ascunde. Niciodata nu va veni nimicul la tine sa-ti spuna: „Eu sunt nimicul, ma primesti?” Dupa cum nici Satana nu va veni la usa sa spuna: „Eu sunt Satana, vrei sa fi adeptul meu?” Intotdeauna nimicul ne ia prin invaluire. Ne trezim la un moment dat ca avem nu stiu cati ani in viata si cand ne uitam in spate ne apuca frica, ne apuca groaza. Doamne ce-am trait si ce-am facut?

Va trebui la sfarsitul vietii tale, pe care zici ca o traiesti cu Dumnezeu sa fi pus mana pe ceva. Ce-i Dumnezeu pentru tine? Dumnezeu nu e doar o punte pentru tine ca sa treci prapastia necazului. Dumnezeul nostru este implinire, Dumnezeul nostru este sens. Dumnezeul nostru este profunzime, este o schimbare nu numai interioare ci si exterioara. Pentru ca odata schimbat la interior relatiile se vor schimba, optiunile tale, ideiile tale, visele tale, aspiratiile tale. Din dorinte si patimi pagane vei avea vise si aspiratii cu Dumnezeu

Formula succesului nu inseamna o pereche de pantofi noi, desi e bun si lucrul asta. Nu inseamna inca cateva haine frumoase in garderoba sau sa ai iPhone 5. Formula succesului nu este sa iti mai cumperi niste lucruri noi ci formula succesului este sa intri in imparatia lui Dumnezeu si Hristos sa se uite in ochii tai si sa spuna: „Bine, rob bun si credincios. Intra in odihna Stapanului tau.” Dumnezeu zice: Intra in odihna. Adica cine? Obositii. Dar unii dintre noi toata viata dorm si nu sunt obositi.

Toata viata traim in lucruri care nu au asa o importanta. Dumnezeul nostru este un Dumnezeu al sensului, care umbla apasat in viata noastra. Este un Dumnezeu al greutatii spirituale. Este un Dumnezeu care face ceva din viata noastra sa fie diferit- o lauda la adresa lui Dumnezeu.

Dumnezeu nu are topuri (top lists) ci are galerie, in Evrei se lauda cu pescari, cu oameni simplii, cu oameni care au dat sens vietii lor. Exista un atac al nimicului. Faceti tot ce puteti ca voi sa fiti in galeria lui Dumnezeu si despre voi Dumnezeu sa vorbeasca cu bucurie.  Pe pamant, numele tau depinde de tine. Daca te vei lasa asaltat de nimicuri Dumnezeu nu va lucra prin tine. Dumnezeu lucreaza cu oameni care se dedica Lui.

Brian Robinson – Show no pity

Brian Robinson is a Pastor in Ontario,Canada and Editor of the Sovereign Grace Journal of Canada. The article was published in the Banner of Truth Trust, United Kingdom, January 2011 edition.

The adoration of the calf

In Deuteronomy 13:8 God tells Israel to show no pity. The situation is this: a dear one, whether father, mother, brother or sister is enticing other family members ‘to go and worship other gods’. God tells Israel, ‘. . . do not yield to him or listen to him – show him no pity.’ We are all aware of the importance of compassion, mercy and forgiveness. James 2:13 informs us that ‘Mercy triumphs over justice.’ And certainly we all need lessons in forgiveness and pity. But is there a time to show no pity. A time when the quality of mercy is strained? I wonder!

For example, we are all familiar with Eli and his refusal to discipline his sons. His boys were priests of the Most High God, but were violating the sacrifices and corrupting the morals of God’s people. Eli was warned by God to rein his sons in (1 Sam. 2:22ff.), but all he did was give a stern lecture. Also, in David’s own household one of his own sons raped his sister, but tragically David held his peace (2 Sam. 13) and showed ‘pity’ rather than meting out proper punishment. In both cases the failure to act and do the hard work of discipline, ended in tragedy for both families. Often a pastor in observing his congregation can recognize parents making a terrible mistake in the raising of their children by their failure to discipline as an act of love or kindness.

Churches can also fall into the same trap and show pity when no pity ought to be shown. Even though it is a violation of God’s will for his church, friendship, sentiment and false compassion can undermine truth and righteousness. It can also cause those who are observers to distrust and even lose their awe of God. Peter’s quick response to Ananias and his lie caused ‘great fear’ to all who heard what happened (Acts 5:5). I recall early in my ministry urging my congregation not to attend a ‘Women’s World Day of Prayer’ in the United Church of Canada, because the guest speaker was a Jewish lady. Following the service my hand was squeezed very forcibly as I was reprimanded for picking on a dear little Jewish lady. The truth is there were times in Scripture where God taught his people to show no pity, no matter how close or how dear that person was or is to us.

Certainly, one of the ways heresy makes its way into our churches is by false pity. The professor is a very nice person with a very loving personality, and so we can make allowances. Sincerity is also a quality that demands ‘pity’. This is also true in the sentimentalizing of the Gospel. We hold back certain truths of the gospel because they are unpalatable, or we deem them rather harsh. Funeral services are the worst. Granted one needs to tread softly, and wishes to be kind and comforting, but to say things that are patently false causes unbelievers to think that heaven is gained simply by dying.

One place where we are to show no pity is the cross of Jesus Christ. The temptation to sandpaper the cross was very strong even in Paul’s day. But his response was to show no pity. So in Galatians 1:9, ‘As we have already said, so now I say again: if anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!’ Strong words, but words that need to be heard again in our meeting places. To show false pity marks us out as men pleasers, which in the long haul does harm to the message and those for whom it was intended.

John Stott in his book The Cross of Christ warns about reducing Christ’s cross work to something to be pitied. He writes,

The essential background to the cross, therefore, is a balanced understanding of the gravity of sin and the majesty of God. If we diminish either, we thereby diminish the cross. If we reinterpret sin as a lapse instead of rebellion, and God as indulgent instead of indignant, then naturally the cross appears superfluous. But to dethrone God and enthrone ourselves not only dispenses with the cross; it also degrades both God and man (p. 110).

False pity is also rampant in our society as a whole. We find that justice is weighed now with considerations of someone’s rearing, poverty or some social aberration, or a minority status. Judges hand down sentences that in no way do justice to the crime or the criminal. In Israel a man was to be given stripes not over forty depending on the offence. God commanded men to shed the blood of those who shed blood (Gen. 9:6), but because of false pity we allow killers access to the streets to kill again. We may out of ‘pity’ abrogate capital punishment and feel good about it, but our failure to obey God by shedding the blood of killers has caused untold pain and sorrow.

Mercy is a wonderful thing, and our Lord taught us to pray for forgiveness only as we ourselves forgive others. So when is pity false pity? When we see what God has commanded, and fail to apply both the precept and the punishment for disobedience. Pity can be freely given where offences are personal, but there should be no pity when God’s commands are deliberately violated. In some cases it may mean time in prison, or even the death penalty. In some cases discipline administered in the church, so that others might fear. In other cases it may mean a public rebuke as we see in Galatians (Gal. 2:11-14). But in the Bible there is a case for no pity. And while we may well pity those who know not our Lord and Saviour Jesus Christ, they must be warned that there is no pity for those who reject God’s gracious offer of salvation.

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