Rodica Volintiru – O VIATA DE SLUJIRE

Cu totii suntem chemati ca sa lucram in via Domnului. Cu totii suntem chemati ca sa slujim Domnului mai intai si apoi omenirii intregi, caci este asa mare nevoie pretutindeni de slujirea mea si a ta.

Cu toate caci stim acest adevar, DE CE oare atat de putini slujesc ?
De ce este asa de greu ca sa ajutam pe altii ? De ce este asa de greu ca sa lasam totul pt Isus?De ce este atata nepasare, lenevie, indiferenta fata de aceasta chemare mare a Domnului Isus de a SLUJI pt EL si IMPARATIA Lui? (Photo photobank.3vx.ru)

Si totusi venim la biserica si cerem sa fim UMPLUTI DE PUTEREA DUHULUI SFANT. De ce cerem aceasta? Numai ca noi sa fim sfinti si sa ne bucuram de Domnul???
Cineva spunea; „Dumnezeu nu toarna puterea Sa, intr-un vas care sta degeaba, sau cu alte cuvinte, tu nu pui benzina intr-o masina care demult sta NEFOLOSITA.

Dumnezeu astazi ne chiama la o relatie intima de dragoste cu El, sa ne umple de plinatatea Sa, ca sa avem o viata curata si de sfintenie, dar care sa RODEASCA pentru slava Lui.
Cand noi cerem puterea Lui, si iesim sa lucram in afara bisericii, demonii tremura, caci vede pasiunea, determinarea, ajutorul Duhului Sfant in viata noastra care lucreaza impotriva lui.

Lumea din jurul nostru, CAUTA ajutor, raspuns la intrebarile lor, dar unde sa le gaseasca ?

  • Stiti ca noi avem raspunsul si solutia pentru lumea dezamagita, pierduta si bonlava ?
  • Stiti ca lumea piere din lipsa de ajutorul pe care noi il avem ,dar nu il dam ?
  • Stiti ca lumea se duce in iad cu miile pe zi, pt ca noua nu ne pasa ?
  • Stiti cati sunt dezamagiti ca sa vina la biserica pt ca nu gasesc ceea ce ei cauta ?

Daca sfintii Domnului, si-ar intelege menirea si ar incepe sa lucreze in afara bisericii pt Domnul, sa se roage pt altii, CE MARE DIFERENTA AR FI IN LUME ASTAZI …

Dar de ce n-o facem ?
Oare Inca suntem la capitolul „bebelasi „in Domnul? In care ne tot luptam cu noi si cu altii, ne lingem ranile si discutam religii si traditii, criticam si judecam ,pe cand lumea se duce in iad fara HRISTOS???

Pana cand BISERICA A LUI HRISTOS sa fim asa de orbiti de cel rau si sa nu ascultam de inima Mantuitorului care ne chiama ca sa-L IUBIM PE EL MAI INTAI , APOI SI PE APROAPELE NOSTRU???
Ne miram de ce sunt bisericile fara PUTEREA DUHULUI SFANT astazi?

Sa citim in Faptele apostolilor si sa invatam ce faceau ucenicii…
Numai cu ajutorul si puterea Duhului Sfant se facea totul.Dar ei LUCRAU pt Dumnezeu, cautau Fata Lui, erau in unitate si umblau in voia si scopul Domnului, nu doar programe peste programe in biserici, si nici o lucrare in afara bisericii.DE ce oare ?Unde-i PASIUNEA PT HRISTOS SI LUMEA DISPERATA ?Cine i-a luat locul ?Lumea, ingrijorarile, traditia, lenevia spiritiala, confortul, frica de oameni, nepasarea…Doamne ai mila de noi!

Astazi Domnul ne mai face inca o data o strigare, aceea de a veni la EL ca sa fim UMPLUTI DE DUHUL SFANT SI PUTERE CA SA-I FIM MARTORI…

Mai multe resurse de la Rodica Volintiru:rodica-volintiru-carte

Reclame

LIVE – Aniversare 25 de ani – Biserica Penticostala Elim din Timisoara Sarbatoare 21 – 24 Noiembrie 2013

Dumnezeu sa binecuvanteze Biserica Penticostala Elim din Timisoara, care poate sa spuna, ca si Samuel: „Până aici Domnul ne-a ajutat.“ (1 Samuel 7:12)

Biserica Penticostala Elim
Str. Virgil Madgearu, 39
300199, Timisoara, Romania

LIVE AICI – http://www.elim.ro

Aniversare 25 ani  ‘1988 – 2013’

Biserica Elim astazi Sursa Facebook

Biserica Elim Timisoara,
acum 25 de ani, pe strada Romulus (13 martie 1988)

Poza Agnus Dei – VIDEO by Criste Adrian

Criste Adrian a incarcat un video de acum 25 de ani, in 1988, cu un an inainte de caderea comunismului in Romania. Cum spune Adrian de la inceput, acest fisier este de calitate slabuta, mai ales sunetul, dar totusi e exceptional. A scos secvente din serviciul divin din 13 martie 1988 si a suprapus melodiile cu melodii asemanatoare. Cel mai impresionant este ca in acest video, membrii bisericii Elim au posibilitatea sa se recunoasca unii pe altii, pe rudeniile si prietenii lor asa cum aratau cu o generatie in urma. De notat este aglomeratia din biserica, cu zeci de frati stand in picioare ore intregi pe culoarele bisericii. Il vedem de asemenea (in acest video) pe Pastorul bisericii, fratele Tudorica Codreanu care a fost cunoscut de romanii de pretutindeni, ca un lider al miscarii Penticostale din Romania. Bravo Criste Adrian pentru acest video! Iti multumim pentru efortul tau care ne-a imbucurat inimile.

Programul de Deschidere
11 Noiembrie 1988

Biserica Penticostala Elim din Timisoara

Această prezentare necesită JavaScript.

Partea 1

Deschiderea noului local. Dedicatie Pastorul Teodor Codreanu,  Trandafir Sandru, Secretarul Cultului Penticostal traduce o predica. (75 minute) (ALL VIDEOS by Bogdan Saracin)

Partea 2

FACETI-VA TIMP de PARTEA ASTA NEAPARAT. Continuare, predica tradusa de Trandafir Sandru pana la minutul 2. Urmeaza un poem exceptional, de un grup de tineri. (15 min) Poemul continua in fisierul video #3.

Partea 3

Poemul continua pana la minutul 8. Apoi, restul programului. (75 min)

Partea 4

(15 min)

Articole asemanatoare

Codreanu

VIDEO Teodor Codreanu Predica- Saptamana Mare 1991 Australia (59 min)

Pastorul Teodor Codreanu de la Biserica Elim Timisoara predica in Australia. In predica, aminteste de stramosii bisericilor penticostale:

CodreanuIntrebati-va stramosii sa vedeti cum au primit ei mantuirea. Stateau cu perinile in geam. Isi tineau casatoriile (nuntile)  prin paduri, prin cimitire si prin cripte. Acolo isi tineau casatoriile. Acolo imparteau Cina Domnului si noi facem in sali deschise, pompoase, cu libertate, cu cladirea asigurata. Daca ar incerca sa ne tulbure cineva, vin in apararea noastra autoritatile. Si noua nu ne pasa….

Avem ce nici o generatie nu a avut. Vai de cel ce nu se trezeste in vremea aceasta!

Unde vreti sa duceti Evanghelia cu pasivitate? Unde vreti sa duceti Evanghelia cu trandavire? Pana cand veti sta pasivi, cand in orasul acesta sunt peste 22,000 de Romani si voi sunteti din 3-4 biserici aici. Nu va e rusine? Pana cand Dumnezeu sa rabde aceasta pasivitate?

Sculati-va din amorteala, pentru ca fara jertfa nu exista mantuire. Si toate cuvintele acestea, care vi se par ca sunt aspre, toate vor osandi in ziua judecatii.

Nu de aceea va trimis (Dumnezeu) aicea ca sa nu stati la coada pentru paine, pentru zahar. Nu de aceea va trimis aicea, sa concurati cu bastinasii. V-a trimis sa aduceti jarul care l-ati avut acolo, pe pietrele acelea, sa-l aprindeti aici, nu sa-l stingeti si pe cel care l-ati avut.

VIDEO by Criste Adrian Primul video 4 min- continuare mai jos la video #2.

Mai vezi si-

Partea 2-a 59 minute

Alin Lolos Predicare in public, Baia Mare si la Biserica Maranata din Baia Mare 17 Noiembrie 2013

Citeste blogul lui Alin Lolos aici – www.faracompromis.ro

Alin Lolos la Biserica Penticostala Maranata Baia Mare

Va recomandam sa va faceti timp sa vizionati programul frumos, in intregime (3 ore).  Predica lui Alin Lolos incepe la minutul 1:42:00. Textul predicii Romani 3:20-28

20 Căci nimeni nu va fi socotit neprihănit înaintea Lui, prin faptele Legii, deoarece prin Lege vine cunoştinţa deplină a păcatului.
21 Dar acum s’a arătat o neprihănire (Greceşte: dreptate), pe care o dă Dumnezeu, fără lege-despre ea mărturisesc Legea şi proorocii-
22 şi anume, neprihănirea dată de Dumnezeu, care vine prin credinţa în Isus Hristos, pentru toţi şi peste toţi cei ce cred în El. Nu este nici o deosebire.
23 Căci toţi au păcătuit, şi sînt lipsiţi de slava lui Dumnezeu.
24 Şi sînt socotiţi neprihăniţi, fără plată, prin harul Său, prin răscumpărarea, care este în Hristos Isus.
25 Pe El Dumnezeu L -a rînduit mai dinainte să fie, prin credinţa în sîngele Lui, o jertfă de ispăşire, ca să-Şi arate neprihănirea Lui; căci trecuse cu vederea păcatele dinainte, în vremea în delungei răbdări a lui Dumnezeu;
26 pentruca, în vremea de acum, să-Şi arate neprihănirea Lui în aşa fel în cît, să fie neprihănit, şi totuş să socotească neprihănit pe cel ce crede în Isus.
27 Unde este dar pricina de laudă? S’a dus. Prin ce fel de lege? A faptelor? Nu; ci prin legea credinţei.
28 Pentrucă noi credem că omul este socotit neprihănit prin credinţă, fără faptele Legii.

http://www.maranatabm.ro/

Alin Lolos – Predicare în public, Baia Mare

VIDEO by inventivstudio

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 http://www.wts.edu/faculty/profiles/trueman.html

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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