Florin Ianovici – Drept la replica

Ianovici,,…dar nu soimii m-au rapus,
nici pe vale spinii.
Penele de-argint mi-au smuls
fratii, nu strainii…” Cine esti? Coatache Ioanid

Psalmii 45:4 „Fii biruitor, suie-te în carul tău de luptă, apără adevărul, blândeţea şi neprihănirea, şi dreapta ta să strălucească prin isprăvi minunate!”

Unii s-au bucurat si cei mai multi s-au intristat atunci cand ziarul Atac a publicat un articol defaimator la adresa mea. Astazi cei ce s-au bucurat se intristeaza si cei ce s-au intristat atunci, acum se bucura.
Asa va fi si la Judecata lui Dumnezeu.

Cei de la ziarul Atac in una dintre intalniri mi-au spus: ,,aveti dusmani puternici.” Dintre ai vostri…! Diavolul este mereu preocupat sa recruteze din biserica pe noii Anania si Safira. Uraciunea ipocriziei este ca foloseste cuvantul iubire desi nu ii cunoaste intelesul.

Ma uitam la cuvantul psalmistului: ,,fii biruitor…!”. Nu exista biruinta cand marturia despre Dumnezeu este compromisa de cei ce lasa patima sa le intunece ratiunea. Chiar daca lumea este o cloaca cei credinciosi trebuie sa ramana o gradina inflorita…!

In tot acest timp am invatat doua lucruri:
– Psalmii 37:7 „Taci înaintea Domnului şi nădăjduieşte în El. Nu te mânia pe cel ce izbuteşte în umbletele lui, pe omul care îşi vede împlinirea planurilor lui rele.” –
– Proverbele 24:10 „Dacă slăbeşti în ziua necazului, mică îţi este puterea.

Nu e o scoala placuta dar nu poate fi ocolita.

Florin Ianovici

12 Mai 2014

De la Ziarul ATAC via Newsnet Crestin, Florin Ianovici scrie:

Ca urmare a acordului de mediere încheiat cu reprezentantul publicaţiei ,,ATAC”, din data de 23.04.2014, vă remit spre publicare, în baza dreptului la replică, următoarele precizări:

În ziarul „ATAC”, nr 393, ediţia 10-16 martie 2014 aţi publicat articolul intitulat: ,,Florin Ianovici şi mierea penticostală”.
În articolul dumneavoastră sunt mai multe afirmaţii lipsite de obiectivitate, neprobate şi neadevărate, care au caracter tendenţios şi calomniator.

Astfel:

Vila prezentată în imaginea foto nu îmi aparţine, ci este proprietatea unui vecin. Eu locuiesc într-o casă modestă cu 3 camere, ce a fost achiziţionată prin efortul conjugat al nostru şi al părinţilor în anul 1996. Nu am construit nicio vilă şi nu locuiesc în vreuna.

Terenul de care se face vorbire în articol, ca fiind proprietatea mea, teren situat în Tărtăşeşti, în suprafaţă de 7.400 mp. aparţine fundaţiei „Viaţă şi Lumină”.

Referitor la cele două apartamente al cărui proprietar sunt, împreună cu soţia mea, acestea au fost achiziţionate în anul 2003, respectiv în anul 2010, prin credit ipotecar.

Nu realizez niciun venit ca urmare a slujirii mele în cadrul bisericii sau în cadrul Cultului Creştin Penticostal, întrucât activitatea mea în cadrul bisericii şi al Cultului este nesalarizată.

Nu sunt proprietarul fundaţiei „Viaţă şi Lumină”, ci angajatul acesteia, în calitate de director. Activitatea fundaţiei se bucură de toate acreditările, atât la nivel local cât şi naţional, fiind subvenţionată de autorităţile locale şi centrale ca urmare a îndeplinirii standardelor de calitate prevăzute de lege. Prezentarea activităţii fundaţiei este trunchiată şi nedocumentată, cu vădit caracter calomniator. Fundaţia este monitorizată şi supusă controlului lunar de către organismele calificate şi rezultatele obţinute au fost apreciate ca fiind foarte bune.

În decursul celor 18 ani de activitate a fundaţiei, Direcţia Sanitară nu a constat niciodată abateri de la normele sanitare sau un mod defectuos, precar şi sărăcăcios în alimentaţia beneficiarilor. Cabinetul medical, ţinând cont de standardele şi normele sanitare privind o alimentaţie corectă şi sănătoasă, întocmeşte meniurile pe fiecare zi, acestea fiind variate şi substanţiale. Ca urmare, copiii nu „aveau la masa de prânz dovleac prăjit”, aşa cum s-a afirmat în articol, aceştia beneficiind de o masă îndestulătoare.

Nu am făcut parte din biserica baptistă, iar ambiguitatea afirmaţiilor din articol dovedeşte lipsa de documentare şi profesionalism a autorului.

Nu am orientare homosexuală, fiind căsătorit şi tatăl a două fete. Apelativul ,,fetiţa” este scos din context – în interviul acordat televiziunii „Credo” afirmam că era o poreclă pe care o primisem în copilărie, datorată faptului că eram cuminte – şi alături de alte cuvinte precum ,,bombardierul” sunt dovada relei intenţii şi scopului denigrator al articolului.

În sensul celor afirmate mai sus, vă solicităm ca, în virtutea deontologiei profesiei dumneavoastră, să relataţi fapte obiective şi informaţii corecte, complete şi verificate, fără a emite opinii vădit tendenţioase, care au scopul de a servi altor interese decât celor legitime ale cititorilor.

Florin Ianovici

Speranta in Israel – Pune-ti increderea in El, Israele

Speranta vol 15

Text: Elena Gorcea
Melodie: Elena Gorcea
Cantecul face parte din albumul Speranta si prietenii vol 15 inregistrat pe Marea Galileii in Israel.

VIDEO by Sperantamedia

Penticostalii arădeni – locul III pe tara

Dupa nenumarate reblogging-uri cu aceste stiri/cifre denominationale mai vechi prin blogosfera- Vezi aici – Religiile din România pe județe – Baptiști, Penticostali, Ortodocși si Atei (din 8 Octombrie 2013), iata ca si ziarul aradenilor ‘Aradon‘ raporteaza numarul Penticostalilor din Arad prin reporterul Vasile Filip:

Penticostalii aradeni – locul III pe tara cu 28.508 membri de cult înregistrați, după județele Suceava (43.345 membri) și Bihor (34.314).

ARAD. Județul nostru s-ar afla pe locul III pe țară în ceea ce privește numărul membrilor cultului penticostal (28.508 înregistrați), fiind întrecut de județele Suceava, cu 43.345 membri, și Bihor cu 34.314. Informația apare pe blogul pastorului Daniel Brânzei, articolul fiind semnat de Andrei Ivan. „Topul”, după cum arată autorul, se bazează pe date oficiale (cele 3 recensăminte – 1992, 2002 și 2011). El prezintă evoluția numărului de penticostali în România în perioada de după Revoluție și face constatări privind repartizarea penticostalilor în toate județele țării și evoluția pe zone în ceea ce privește numărul membrilor acestui cult.

Situarea penticostalilor din Arad pe podium n-ar trebui să surprindă însă pe nimeni. Și avem în vedere aici faptul că prima biserică penticostală din România s-a înființat în județul nostru, la Păuliș, în 10 septembrie 1922. A fost meritul lui Bradin Gheorghe, familia acestuia punând bazele bisericii în locuința lor unde, până la sfârșitul anului, au adunat 30 de credincioși. Iar, la scurtă vreme, în imediata apropiere, a luat ființă a doua biserică, în Cuvin.

Astăzi păstorul arădean Pavel Riviș Tipei este (de ani buni) președintele Cultului Creștin Penticostal din România iar alți păstori apreciați din Arad sunt „voci” importante în revista cultului – „Cuvântul Adevărului”.

 „Pentru aprinderea făcliei penticostale în România, Dumnezeu a folosit o familie modestă de țărani – Gheorghe și Persida Bradin, din comuna Păuliș” (Pavel Riviș Tipei)

Vezi aici articolul – http://www.aradon.ro/penticostalii-aradeni-locul-iii-pe-tara/1370972

VEZI toate statisticile despre Penticostali, Baptisti si chiar alte religii facand click pe harta aceasta:

Judetele top la numar de Penticostali:

  1. 47,773 – Suceava
  2. 37,960 – Bihor
  3. 28,922 – Arad
  4. 26,094 – Timis
  5. 20,975 – Cluj
  6. 20,257 – Bistrita-Nasaud
  7. 16,541 – Maramures
  8. 15,375 – Hunedoara
  9. 11,202 – Botosani
  10. 10,724 – Brasov

Penticostalii 2011 rodiagnusdei

In alte stiri…

Photo credit http://glsa.ro/arad

In alte stiri, anul trecut pe data de 1 Noiembrie, un alt ziar judetean aradean publica un articol cu un titlu socant in special pentru o presa care se socoteste a fi profesionista (titluri de genul acesta le citim in ziare cand se refera de obicei la rebeli, din zone cu conflicte si razboaie civile:

Penticostalii lui Tipei au pus mâna pe Cinematograful Dacia: duminica, filmele vor fi înlocuite de adunări religioase.

Autorul articolului spune ca penticostalii se extind in municipiu:

După ce fostul Cinematograf Mureşul a fost transformat, recent, într-un lăcaş de cult neoprotestant, duminica aceasta vine rândul Cinematografului Dacia, cel mai cunoscut cinematograf din Arad, să fie folosit pe post de biserică penticostală. Citeste mai multe aici- http://glsa.ro/arad

Cert este ca dupa ce cativa oameni se plang de faptul ca penticostalii au pus mana pe cinematograf, autorul ne informeaza ca majoritatea cinematografelor din Arad nu mai functioneaza si au nevoie de renovare si Biserica Penticostala plateste bani ca sa inchirieze sala pentru 4 ore pe saptamana cand cinematograful, de altfel era gol. Deci, biserica ajuta in mai multe feluri…

Rodica Volintiru – Identitatea mea in Hristos

Photo credit Tatiana Mocanu

IDENTITATEA MEA IN HRISTOS

Dupa ani de credinta si de mers la biserica, am constatat caci vrajmasul asa de mult ne loveste, ne ataca si ne fura, pentru ca noi NU STIM ce binecuvantari ne-a adus jertfa Domnului Isus.

Eu cand am aflat CINE SUNT IN HRISTOS, ce drepturi am, viata mi s-a schimbat.Cel rau profita de nestiinta noastra si de necredinta noastra si de aceea traim o viata de infrangere, de apasare, de nemultumire si negativism.

De aceea , va rog ca sa cititi, sa meditati, sa declarati ,sa memorati aceste PROMISIUNI ZILNIC, pana le credeti si le aplicati in viata dumneavoastra. Aici e TAINA, cand vei stii CINE ESTI cu adevarat, TOTUL SE SCHIMBA.

1. Sunt fiu, fiica de Dumnezeu.

Galateni 3:26: “Căci toţi sunteţi fii ai lui Dumnezeu, prin credinţa în Hristos Isus”.

2. Mostenitor impreuna cu Hristos.

Romani 8:17: “Şi, dacă suntem copii, suntem şi moştenitori: moştenitori ai lui Dumnezeu şi împreună moştenitori cu Hristos, dacă suferim cu adevărat împreună cu El, ca să fim şi proslăviţi împreună cu El.”

3. Sunt adoptat in Imparatia Lui.

Efeseni 1:5: “ne-a rânduit mai dinainte să fim înfiaţi prin Isus Hristos, după buna plăcere a voii Sale.”

4. Sunt lucrator impreuna cu Dumnezeu in ogorul Lui, in cladirea Lui.

2 Corinteni 6:1: “Ca unii care lucrăm împreună cu Dumnezeu, vă sfătuim să faceţi aşa ca să nu fi primit în zadar harul lui Dumnezeu.”

1 Corinteni 3:9: “Căci noi suntem împreună-lucrători cu Dumnezeu. Voi sunteţi ogorul lui Dumnezeu, clădirea lui Dumnezeu.”

5. Sunt o piatra vie.

1 Petru 2:5: “Şi voi, ca nişte pietre vii, sunteţi zidiţi ca să fiţi o casă duhovnicească, o preoţie sfântă şi să aduceţi jertfe duhovniceşti, plăcute lui Dumnezeu, prin Isus Hristos.”

6. Sunt o semintie aleasa, o preotie sfanta.

1 Petru 2:9,10: “Voi însă sunteţi o seminţie aleasă, o preoţie împărătească, un neam sfânt, un popor pe care Dumnezeu Şi l-a câştigat ca să fie al Lui, ca să vestiţi puterile minunate ale Celui ce v-a chemat din întuneric la lumina Sa minunată; pe voi, care odinioară nu eraţi un popor, dar acum sunteţi poporul lui Dumnezeu; pe voi, care nu căpătaserăţi îndurare, dar acum aţi căpătat îndurare.”

7. Sunt sfant, neprihanit.

1 Corinteni 1:2: “către Biserica lui Dumnezeu , către cei ce au fost sfinţiţi în Hristos Isus, chemaţi să fie sfinţi, şi către toţi cei ce cheamă în vreun loc Numele lui Isus Hristos, Domnul lor şi al nostru.”

8. Sunt ales, sfant, preaiubit.

Coloseni 3:12: “Astfel, dar, ca nişte aleşi ai lui Dumnezeu, sfinţi şi preaiubiţi, îmbrăcaţi-vă cu o inimă plină de îndurare, cu bunătate, cu smerenie, cu blândeţe, cu îndelungă răbdare.

”9. Sunt acceptat in Preiubitul Meu Isus.

Efeseni 1:6: “spre lauda slavei harului Său pe care ni l-a dat în Preaiubitul Lui.”

10. Sunt sarea pamantului si lumina lumii.

Matei 5:13,14: “Voi sunteţi sarea pământului. Dar dacă sarea îşi pierde gustul, prin ce îşi va căpăta iarăşi puterea de a săra? Atunci nu mai este bună la nimic decât să fie lepădată afară şi călcată în picioare de oameni. Voi sunteţi lumina lumii. O cetate aşezată pe un munte nu poate să rămână ascunsă.”

11. Sunt o parte din Vita, adica mladita.

Ioan 15:1,5: “Eu sunt adevărata Viţă, şi Tatăl Meu este Vierul. Eu sunt Viţa, voi sunteţi mlădiţele. Cine rămâne în Mine şi în cine rămân Eu aduce mult rod; căci despărţiţi de Mine nu puteţi face nimic.”

12. Sunt prietenul lui Isus.

Ioan 15:15: “Nu vă mai numesc robi, pentru că robul nu ştie ce face stăpânul său; ci v-am numit prieteni, pentru că v-am făcut cunoscut tot ce am auzit de la Tatăl Meu.”

13. Sunt un copil al lui Dumnezeu, El fiind Tatal meu duhovnicesc.

Romani 8:14: “Căci toţi cei ce sunt călăuziţi de Duhul lui Dumnezeu sunt fii ai lui Dumnezeu.”

14. Sunt templul Duhului Sfant.

1 Corinteni 3:16: “Nu ştiţi că voi sunteţi templul lui Dumnezeu şi că Duhul lui Dumnezeu locuieşte în voi?”

15. Sunt lucrarea lui Dumnezeu, creatia si zidirea Lui.

Efeseni 2:10: “Căci noi suntem lucrarea Lui şi am fost zidiţi în Hristos Isus pentru faptele bune pe care le-a pregătit Dumnezeu mai dinainte, ca să umblăm în ele.”

16. Sunt impreuna cetatean cu sfintii.

Efeseni 2:19: “Aşadar, voi nu mai sunteţi nici străini, nici oaspeţi ai casei, ci sunteţi împreună cetăţeni cu sfinţii, oameni din casa lui Dumnezeu.”

17. Sunt ascuns cu Hristos in Dumnezeu.

Coloseni 3:3: “Căci voi aţi murit, şi viaţa voastră este ascunsă cu Hristos în Dumnezeu.”

18. Sunt fiu, fiica a luminii si nu a intunericului.

1 Tesaloniceni 5:5: “Voi toţi sunteţi fii ai luminii şi fii ai zilei. Noi nu suntem ai nopţii, nici ai întunericului.”

19. Sunt partas al lui Hristos.

Evrei 3:14: “Căci ne-am făcut părtaşi ai lui Hristos, dacă păstrăm până la sfârşit încrederea nezguduită de la început.”

20. Sunt un dusman al diavolului.

1 Petru 5:8: “Fiţi treji şi vegheaţi! Pentru că potrivnicul vostru, diavolul, dă târcoale ca un leu care răcneşte şi caută pe cine să înghită.”

21. Sunt nascut din Dumnezeu si cel rau nu ma poate atinge.

1 Ioan 5:18: “Ştim că oricine este născut din Dumnezeu nu păcătuieşte, ci Cel născut din Dumnezeu îl păzeşte, şi cel rău nu se atinge de el.”

PENTRU CA SUNT CEEA CE SUNT IN HRISTOS

Sunt socotit neprihanit si vrednic.

Romani 5:1: “Deci fiindcă suntem socotiţi neprihăniţi, prin credinţă, avem pace cu Dumnezeu, prin Domnul nostru Isus Hristos.”

2. Am murit impreuna cu Hristos, El traieste in mine.

Romani 6: 4,6: “Noi deci, prin botezul în moartea Lui, am fost îngropaţi împreună cu El, pentru ca, după cum Hristos a înviat din morţi, prin slava Tatălui, tot aşa şi noi să trăim o viaţă nouă. Ştim bine că omul nostru cel vechi a fost răstignit împreună cu El, pentru ca trupul păcatului să fie dezbrăcat de puterea lui, în aşa fel ca să nu mai fim robi ai păcatului.”

Galateni 2:20: “Am fost răstignit împreună cu Hristos, şi trăiesc… dar nu mai trăiesc eu, ci Hristos trăieşte în mine. Şi viaţa, pe care o trăiesc acum în trup, o trăiesc în credinţa în Fiul lui Dumnezeu care m-a iubit şi S-a dat pe Sine însuşi pentru mine.”

3. Sunt pe veci liber de orice osandire.

Romani 8:1: “Acum, dar, nu este nicio osândire pentru cei ce sunt în Hristos Isus, care nu trăiesc după îndemnurile firii pământeşti, ci după îndemnurile Duhului.”

4. Am gandul lui Hristos.

1 Corinteni 2:16: “Căci „cine a cunoscut gândul Domnului, ca să-I poată da învăţătură?” Noi însă avem gândul lui Hristos.”

5. Am fost cumparat cu un pret, sunt al Domnului.

1 Corinteni 6:19,20: “Nu ştiţi că trupul vostru este Templul Duhului Sfânt care locuieşte în voi şi pe care L-aţi primit de la Dumnezeu? Şi că voi nu sunteţi ai voştri? Căci aţi fost cumpăraţi cu un preţ. Proslăviţi, dar, pe Dumnezeu în trupul şi în duhul vostru, care sunt ale lui Dumnezeu.”

6. Am fost pecetluit si uns cu Duhul Sfant.

Efeseni 1:13, 14: Şi voi, după ce aţi auzit Cuvântul adevărului (Evanghelia mântuirii voastre), aţi crezut în El şi aţi fost pecetluiţi cu Duhul Sfânt care fusese făgăduit şi care este o arvună a moştenirii noastre, pentru răscumpărarea celor câştigaţi de Dumnezeu, spre lauda slavei Lui.”

7. Am fost binecuvantat cu toate binecuvantarile ceresti si duhovnicesti.

Efeseni 1:3: “Binecuvântat să fie Dumnezeu, Tatăl Domnului nostru Isus Hristos, care ne-a binecuvântat cu tot felul de binecuvântări duhovniceşti, în locurile cereşti, în Hristos.”

8. Am fost ales mai dinainte de intemeierea lumii.

Efeseni 1:4: “În El, Dumnezeu ne-a ales înainte de întemeierea lumii, ca să fim sfinţi şi fără prihană înaintea Lui, după ce, în dragostea Lui.”

9. Am fost randuit mai dinainte sa fiu infiat.

Efeseni 1:5: “ne-a rânduit mai dinainte să fim înfiaţi prin Isus Hristos, după buna plăcere a voii Sale.”

10. Am fost rascumparat si iertat.

Efeseni 1:7,8: “În El avem răscumpărarea, prin sângele Lui, iertarea păcatelor, după bogăţiile harului Său pe care l-a răspândit din belşug peste noi, prin orice fel de înţelepciune şi de pricepere.”

11. Am inviat impreuna cu Hristos.

Efeseni 2:5: “măcar că eram morţi în greşelile noastre, ne-a adus la viaţă împreună cu Hristos (prin har sunteţi mântuiţi).”

12. Am fost pus in locurile ceresti in Hristos.

Efeseni 2:6: “El ne-a înviat împreună şi ne-a pus să şedem împreună în locurile cereşti, în Hristos Isus.”

13. Prin Duh am intrare la Tatal Ceresc.

Efeseni 2:18: “Căci, prin El, şi unii şi alţii avem intrare la Tatăl, într-un Duh.”

14. Am fost izbavit de sub puterea intunericului.

Coloseni 1:13: “El ne-a izbăvit de sub puterea întunericului şi ne-a strămutat în Împărăţia Fiului dragostei Lui.”

15. Hristos locuieste in mine.

Coloseni 1:27: “cărora Dumnezeu a voit să le facă cunoscut care este bogăţia slavei tainei acesteia între Neamuri, şi anume: Hristos în voi, nădejdea slavei.”

16. Sunt inradacinat si zidit in El prin credinta.

Coloseni 2:7: “fiind înrădăcinaţi şi zidiţi în El, întăriţi prin credinţă, după învăţăturile care v-au fost date, şi sporind în ea cu mulţumiri către Dumnezeu.”

17. Am totul deplin in El.

Coloseni 2:10: “Voi aveţi totul deplin în El, care este Capul oricărei domnii şi stăpâniri.”

18. Am fost ingropat cu Hristos si adus la viata.

Coloseni 2: 12,13: “fiind îngropaţi împreună cu El, prin botez, şi înviaţi în El şi împreună cu El, prin credinţa în puterea lui Dumnezeu care L-a înviat din morţi. Pe voi, care eraţi morţi în greşelile voastre şi în firea voastră pământească netăiată împrejur, Dumnezeu v-a adus la viaţă împreună cu El, după ce ne-a iertat toate greşelile.”

19. Viata mea este ascunsa cu Hristos in Dumnezeu.

Coloseni 3: 1-4: “Dacă deci aţi înviat împreună cu Hristos, să umblaţi după lucrurile de sus, unde Hristos şade la dreapta lui Dumnezeu. Gândiţi-vă la lucrurile de sus, nu la cele de pe pământ. Căci voi aţi murit, şi viaţa voastră este ascunsă cu Hristos în Dumnezeu. Când Se va arăta Hristos, viaţa voastră, atunci vă veţi arăta şi voi împreună cu El în slavă.”

20. Mi s-a dat un duh de putere, dragoste si chibzuinta.

2 Timotei 1:7: “Căci Dumnezeu nu ne-a dat un duh de frică, ci de putere, de dragoste şi de chibzuinţă.”

21. Am dreptul sa ma apropii de Tronul Harului.

Evrei 4:16: “Să ne apropiem, dar, cu deplină încredere de scaunul harului, ca să căpătăm îndurare şi să găsim har, pentru ca să fim ajutaţi la vreme de nevoie.”

22. Sunt partas firii dumnezeiesti.

2 Petru 1:4: “prin care El ne-a dat făgăduinţele Lui nespus de mari şi scumpe, ca prin ele să vă faceţi părtaşi firii dumnezeieşti, după ce aţi fugit de stricăciunea care este în lume prin pofte.”

Toti crestinii trebuie sa CUNOASCA aceste ADEVARURI pentru a avea o viata de biruinta. De aceea este bine sa SHARE mai departe, sau sa le print, ca sa le citim mereu , sa le declaram mereu. Sa nu mai fim cersetorii care nu stiu ca au MILIOANE LA BANCA.

In Hristos avem totul deplin.

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

Discovering the Beauty of God through Fasting and Prayer – by Rodica Volintiru (Cartea a fost tradusa in Limba Engleza)

Discovering the Beauty of God through Fasting and Prayer

The book can be ordered from Rodica at roda4jesus@yahoo.ca

Discovering the Beauty of Godsi in Limba Romana-

NOUA CARTE de la Rodica Volintiru:
Cunoaşterea frumuseţii lui Dumnezeu – prin post şi rugăciune
se poate comanda prin email la adresa roda4jesus@yahoo.ca

Rodica Volintiru carte

Photo credit Agnus Dei

Recomand cu toata inima aceasta carte pentru fiecare crestin. Toti avem nevoie de acest indemn spre o viata mai rugativa, practicand postul care este  recomandat in Biblie. Rodica Volintiru isi imparte cartea in doua sectiuni: (1) Marturia unei vieti transformate si (2) POSTUL. In sectiunea POSTUL descrie ce este si ce nu este postul si prezinta toate felurile de  post din Vechiul si Noul Testament. Postul ca temelia vietii crestine il descrie prin  Matei 6:3,5,17, unde Domnul Isus vorbeste despre 3 practici puternice, pe care fiecare crestin trebuie sa le cultive:

Isus vorbeste despre milostenie (v. 3), despre rugaciune (v. 5) si despre post (v. 17) El nu spune „daca” vaeti face aceste lucruri. ci exprimarea Lui denota asteptarea Sa ca toti crestinii le vor practica in mod regulat. (p 189)

Aceasta este o carte bogata in experiente personale izvorate din citirea Cuvantului si dintr-o cautare de intimitate cu Dumnezeu… pe deasupra, este si un rezultat al unei vieti dedicate postului si al rugaciunii. In carte, Rodica Volintiru, descrie importanta si necesitatea rugaciunii, dar mai ales importanta fiecarei persoane de a sti de pe ce pozitie ne rugam- adica, sa ne cunoastem pozitia in Hristos. Aici, Rodica face o afirmatie mult cunoscuta, dar poate putin practicata despre mijlocirea prin Cuvant, si prin post si rugaciune:

Ce viata victorioasa am avea, bazata pe victoria Domnului Isus de la Calvar, daca noi ne-am ruga neincetat, asa cum ne cere Domnul!

Duhul Domnului striga astazi pentru ca toti crestinii sa lase la o parte starea de caldicei, de confort, de adormire si slabiciune spirituala. Trebuie sa ne stim pozitia si mostenirea care ne-a fost oferita in Hristos. Apoi, cu post, cu rugaciune si cu sabia Cuvantului putem sa-i ajutam pe cei care au cazut i ncursa diavolului. (p 194) … sa practicam postul si sa traim mereu in victoria de la Golgota (p 195)

Orice crestin, care nu petrece cel putin o ora cu Dumnezeu in timpul lui devotional, este un crestin slab, iar credinta, dragostea si puterea lui sunt de asemeni slabe. Daca vrei sa experimentezi maretia lui Dumnezeu, trebuie sa pui la locul 2 orice altceva: prietenii, serviciul, banii – astfel vei avea o relatie de dragoste cu Creatorul si Mantuitorul tau.  Merita sa renunti la orice pentru el. (p 186)

Dupa cativa ani de pregatire si apropiere de Domnul prin posturi indelungate si rugaciuni de mijlocire, Dumnezeu ii deschide calea si misiunea catre Romania la sfarsitul anului 2006, o vizita in care oportunitatile din partea lui Dumnezeu i-au dat prilej sorei Rodica sa marturiseasca puterea lui Hristos. Una dintre primele  oportunitati a fost sa vorbeasca femeilor din inchisoarea de la Rahova.

Domnul i-a pus o pasiune de mijlocire pentru Romania si chiar si pentru Africa, care Rodica o descrie ca si „o sarcina pe umerii mei, o durere, care se manifesta cu lacrimi care ma mistuiau, o dragoste de a mijloci, simteam o parte din dragostea divina pentru poporul roman. Era clar ca nu eu eram autoarea acestui sentiment, nu era ceva ce am cautat, sau ceva impus de cineva; dragostea aceasta era direct din inima lui Dumnezeu„. Rodica a dus acest mesaj peste tot pe unde a vizitat biserici, sau posturi de radio si televiziune, ca „Secretul unei vieti de biruinta presupune: Timp petrecut cu Hristos si lupta in post si rugaciune (p 100).

Despre cunoasterea lui Dumnezeu:

Imi devenise clar ca Domnul puse in mine aceste dorinte vitale. Am inteles ce mare legatura este intre a-L cunoaste pe Dumnezeu si a-L iubi. Aceasta este prima porunca pe care,   dupa zeci de ani de credinta o pretuiesc din ce in ce mai mult. Numai prin iubire putem sa-L cunoastem pe Dumnezeu, caci El este dragoste.

Cred ca si tu, care citesti acum, ai avut aceste intrebari sau poate inca esti in cautare pentru aceasta dragoste, care este intr-o reala legatura cu adevarata cunoastere a lui Dumnezeu. Pe Dumnezeu Il putem cunosate daca Il cautam pe Hristos. Meditand la viata Lui si la cuvantul Sau, vom intelege versetul care spune asa: „Cine M-a vazut pe Mine, a vazut pe Tatal.” (Ioan 12:45) Cautandu-L pe Hristos, Il gasim pe Tatal. Cand vei ajunge la aceasta cunoastere si la dragostea divina, ti se vor deschie noi orizonturi, pe care nu te-ai fi gandit vreodata ca ai sa le ajungi sau ca ai sa le experimentezi. (pp. 30,31)

Despre intimitatea cu Hristos:

Poate te intrebi ce inseamna intimitatea cu Hristos. Iata raspunsul: sa fii indragostit de Domnul tot timpul, sa umbli in prezenta Lui mereu. Mai exact: sa traiesti intr-un mod radical pentru Hristos si sa umbli pe caile Sale numai de dragul Lui. Primul pas este sa treci de la religiozitate  la relatia personala cu Dumnezeu, iar apoi la intimitate cu Dumnezeu. Acest cuvant descrie comuniunea dintre noi si Mantuitorul nostru, asa cum sotul si sotia devin una. Pana sa se casatoreasca, ei aveau o relatie de dragoste, dar dupa casatorie, au intimitate, care apoi rodeste prin venirea copiilor pe lume.

Rodica ne spune aici:

Pe parcursul acestei carti, voi vorbi mereu si mereu de acest subiect. El este izvorul, El este sursa, cum te indepartezi de El, te usuci, nu mai ai putere, nu mai ai dragoste pentru Cuvant, pentru rugaciune si pentru inchinare.

Care e scopul cartii?

„Prin aceasta carte… Dumnezeu te cerceteaza si te motiveaza ca sa iesi din zona ta de confort si sa inveti ce inseamna sa stai in spartura, sa te sacrifici si sa fii lucrator impreuna cu Hristos, pentru inaintarea Imparatiei Lui.

Si un moment de cercetare (pp 187,188):

Care este prioritatea ta numarul 1? De ce nu ai suficient timp pentru a sta mai mult cu Dumnezeu in rugaciune? Care sunt piedicile? Nu crezi ca ele se pot da la o parte? Ce anume a capatat mai multa importanta pentru tine, in afara de relatia ta cu Dumnezeu?

Rodica a dedicat partea a doua a cartii subiectului: Post. Aici scrie

  1. despre mai multe feluri de post,
  2. ne descrie conditiile postului,
  3. descrie beneficiile si rasplatirile postului,
  4. si spune chiar si despre unele posibile dificultati ale postului.
  5. Apoi vorbeste despre felul in care sa iesi din post
  6. si despre biruintele din urma postului

Am scris cateva notite din aceasta carte, dar ce am gasit pretios sunt relatarile si experientele mentionate de Rodica care m-au ajutat sa inteleg si lupta care se duce in fiecare din familiile noastre cand insasi copiii nostri sunt afectati de lumea spirituala cea rea si felul in care trebuie sa luptam ca si parinti si sa ne crestem copiii in asemenea situatii. Apoi, ce mai impresioneaza din aceasta carte? Minunile care urmeaza posturilor si rugaciunilor. Si eliberarile – o eliberare de duhuri rele ne da un crampei de a vedea in lumea spirituala care nu se vede… Rodica povesteste cum se ruga pentru o persoana si ii cerea acelei persoane ca sa lupte, in rugaciune de eliberare, cand un duh rau din ea, cu o alta voce zice,”Ea nu are putere sa lupte, e slaba pentru ca nu a mai citit de mult din Biblie.” Rodica Volintiru promite ca va scrie o carte pe viitor pe aceasta tema.

Veti invata, va veti zidi, veti da slava lui Dumnezeu si va veti deschide ochii spre o viata mai buna, daca ea va fi dedicata in cautarea prezentei lui Dumnezeu. Rodica Volintiru inspira aceasta foamete si sete dupa prezenta Sa.

Daca doriti sa comandati cartea, puteti sa luati contact direct cu Rodica Volintiru la acest email:
roda4jesus@yahoo.ca

Rodica si Marian VolintiruPoza Rodica cu sotul ei Marian la un interviu la Credo TV. Fa click aici sau pe poza pentru acest interviu

Rodica Despre Post si Rugaciune

Introducerea Cartii la Conferinta Femeilor Mamaia 2013

VIDEO by hearthofprayer

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

J C Ryle – Beware of the leaven of the Pharisees… (What did Jesus mean?)

Photo credit bws.biblista.net

Pentru traducere automata, fa click aici – Romanian

In this short tract, J C Ryle explains the four points that will keep christians from being deceived by strange doctrines, as in Jesus’s warning to beware of the leaven of the Pharisees and Sadducees:

I desire to impress these four points upon you:

  1. clear views of the sinfulness of human nature;
  2. clear views of the inspiration of Scripture;
  3. clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ;
  4. and clear views of the work of the Holy Ghost.

I believe that strange doctrines about the church, the ministry, and the sacraments,—about the love of God, the death of Christ, and the eternity of punishment,—will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the leaven of the Pharisees. and of the Sadducees by way of practical application. My desire is to make the whole subject useful to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts,—What are we to do? What advice have you got to offer for the times?

and, lest you think you are immune from the leaven of the Pharisees and Sadducees, Ryle, rightly warns that everyone could deviate and find themselves falling into the temptation to follow false doctrine, and, thus, falling away from the faith:

Finally, beware of supposing that you at any rate are not in danger. “Your views are sound: your feet stand firm: others may fall away, but you are safe!” Hundreds have thought the same, and come to a bad end. In their self-confidence they tampered with little temptations; and little forms of false doctrine ; in their self-conceit they went near the brink of danger: and now they seem lost for ever. They appear given over to a strong delusion, so as to believe a lie.

BEWARE!

by Rev. J. C. Ryle

“Then Jesus said unto them, Take heed, and beware of the leaven of the
Pharisees and of the Sadducees.”
—MATTHEW XVI. 6.

READER,

The title of the tract now in your hands has been chosen with special reference to its subject. It is a tract of warning against one of the greatest dangers of these last days. It is not a warning about things that I fear your doing, but about things that I fear your believing; it is not a warning against vice and immorality, but against false doctrine in religion: and it is a warning founded on the express words of our Lord Jesus Christ Himself. If the Chief Bishop of the Church has thought it good to give men warnings, it cannot be wrong in His ministers to do the same.

Every word spoken by the Lord Jesus is precious. It is the voice of the chief Shepherd. It is the Great Head of the Church speaking to all its members,—the King of kings speaking to His subjects,—the Master of the house speaking to His servants,—the Captain of our salvation speaking to His soldiers. Above all, it is the voice of Him who said, “I have not spoken of Myself: but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak” (John xii. 49). The heart of every believer in the Lord Jesus ought to burn within him when he hears his Master’s words: he ought to say, This is “the voice of my beloved” (Cant. ii. 8).

And every kind of word spoken by the Lord Jesus is of the greatest value. Precious as gold are all His words of doctrine and precept; precious are all His parables and prophecies; precious are all His words of comfort and of consolation; precious, not least, are all His words of caution and of warning. You and I are not merely to hear Him when He says, “Come unto Me, all ye that labour, and are heavy laden;” we are to hear Him also when He says, “Take heed and beware.”

Reader, I am going to ask your attention to one of the most solemn and emphatic warnings which the Lord Jesus ever delivered. You will find it in the text which stands at the head of this tract: “Take heed and beware of the leaven of the Pharisees and of the Sadducees.” I wish to erect a beacon for all who desire to be saved, and to preserve some souls, if possible, from making shipwreck. The times call loudly for such beacons: the spiritual shipwrecks of the last few years have been deplorably numerous. The watchmen of the Church ought to speak out plainly now, or for ever hold their peace.

In considering the words which form the subject of

this tract, there are four points which I desire to enforce on your notice.

  • I. First of all, I will ask you to observe the persons to whom this warning was addressed.
  • II. Secondly, the dangers against which we are here warned.
  • III Thirdly, the peculiar name under which those dangers are described.
  • IV. Fourthly, some safeguards and antidotes against the dangers of which our Lord Jesus Christ warns us.

I offer up my prayer to God that He with whom alone is all power,—without whom ministers preach, and write, and speak in vain,—may send down the Holy Ghost upon all who read this tract. I pray that every reader may lay it down more thoroughly acquainted with the dangers by which we are surrounded, and the best safeguards against those dangers,—more careful over his own heart, and more thankful for the truth as it is in Jesus.

I. First of all, I ask you to observe who they were to whom the warning of the text was addressed.

You will observe that our Lord Jesus Christ was not speaking to men who were worldly, ungodly, and unsanctified, but to His own disciples, companions, and friends: He addressed men who, with the exception of the apostate Judas Iscariot, were right-hearted in the sight of God; He spoke to the twelve apostles, the first founders of the Church of Christ, and the first ministers of the Word of salvation: and yet even to them he addressed the solemn caution of our text, “Take heed and beware.” There is deep instruction here for all who profess to love the Lord Jesus Christ in sincerity. It tells us loudly that the most decided servants of Christ are not beyond the need of warnings, and ought to be always on their guard. It shows us plainly that the holiest of believers ought to walk humbly with his God, and to watch and pray, lest he fall into temptation, and be overtaken in a fault. None is so holy, but that he may fall,—not finally, not hopelessly, but to his own they are yet in the body, and yet in the world. They are ever near temptation: they are ever liable to err, both in doctrine and in practice. Their hearts, though renewed, are very feeble; their understanding, though enlightened, is still very dim: they have need to live like those who dwell in an enemy’s land, and every day to put on the armour of God. The devil is very busy: he never slumbers or sleeps. Let us remember the falls of Noah, and Abraham, and Lot, and Moses, and David, and Peter; and remembering them, be humble, and take heed lest we fall.

Reader, I know not into whose hands this tract may fall; but as a minister myself, I may be allowed to say that none need warnings so much as the ministers of Christ’s Gospel. Our office and our ordination are no security against errors and mistakes. It is, alas, too true, that the greatest heresies have crept into the Church of Christ by means of ordained men. Neither Episcopal ordination, nor Presbyterian ordination, nor any other ordination, confers any immunity from error and false doctrine. Our very familiarity with the Gospel often begets in us a hardened state of mind: we are apt to read the Scriptures, and preach the Word, and conduct public worship, and carry on the service of God, in a dry, hard, formal, callous spirit; our very familiarity with sacred things, except we watch our hearts, is likely to lead us astray. “Nowhere,” says an old writer, “is a man’s soul in more danger than in a priest’s office.”

The history of the Church of Christ contains many melancholy proofs that the most distinguished ministers may for a time fall away. Who has not heard of Archbishop Cranmer recanting and going back from those opinions he had defended so stoutly, though, by God’s mercy, raised again to witness a glorious confession at last? Who has not heard of Bishop Jewell, signing documents that he most thoroughly disapproved, and of which signature he afterwards bitterly repented? Who does not know that many others might be named, who, at one time or another, have been overtaken by faults, have fallen into errors, and been led astray? And who does not know the mournful fact that many of them never came back to the truth, but died in hardness of heart, and held their errors to the last?

Reader, these things ought to make us all humble and cautious. They tell us to distrust our own hearts, and to pray to be kept from falling. In these days, when we are specially called upon to cleave firmly to the doctrines of the Protestant Reformation, let us take heed that our zeal for Protestantism does not puff us up, and make us proud. Let us never say in our self-conceit, “I shall never fall into Popery or Neologianism: those views will never suit me.” Let us remember that many have begun well and run well for a season, and yet afterwards turned aside out of the right way; let us take heed that we are spiritual men as well as Protestants, and real friends of Christ as well as enemies of anti-Christ; let us pray that we may be kept from error; let us never forget that the twelve apostles themselves were the men to whom the Great Head of the Church addressed these words: “Take heed and beware.”

Photo credit www.randolphcofc.org

II. I now propose, in the second place, to explain what were those dangers against which our Lord warned the Apostles. “Take heed,” He says, “and beware of the leaven of the Pharisees and of the Sadducees.”

The danger against which He warns them is false doctrine. He says nothing about the sword of persecution, or the open breach of the ten commandments, or the love of money, or the love of pleasure: all these things no doubt were perils and snares to which the souls of the apostles were exposed; against these things, however, our Lord raises no warning voice here. His warning is confined to one single point: “The leaven of the Pharisees and of the Sadducees.” We are not left to conjecture what our Lord meant by that word “leaven.” The Holy Ghost, a few verses after the very text on which I am now dwelling, tells us plainly that by leaven was meant the “doctrine” of the Pharisees and of the Sadducees.

Reader, let us try to understand what we mean when we speak of the “doctrine of the Pharisees and of the Sadducees.” Without a clear understanding of this point the whole tract you are now reading will be useless.

The doctrine of the Pharisees may be summed up in three words,— they were formalists, tradition worshippers, and self-righteous. They attached such weight to the traditions of men that they practically regarded them as of more importance than the inspired writings of the Old Testament; they valued themselves upon excessive strictness in their attention to all the ceremonial requirements of the Mosaic law; they thought much of being descended from Abraham,—they said in their hearts, “We have Abraham for our father;” they fancied because they had Abraham for their father that they were not in peril of hell like other men, and that their descent from him was a kind of title to heaven; they attached great value to washings and ceremonial purifyings of the body, and believed that the very touching of the dead body of a fly or gnat would defile them; they made a great ado about the outward parts of religion, and such things as could be seen of men; they made broad their phylacteries, and enlarged the fringes of their garments; they prided themselves on paying great honour to dead saints, and garnishing the sepulchres of the righteous. They were very zealous to make proselytes. They thought much of having power, rank, and pre-eminence, and of being called by men, “Rabbi, Rabbi.” These things, and many such-like things, the Pharisees did.

All this time, remember, they did not formally deny any part of the Old Testament Scripture; but they brought in, over and above it, so much of human invention, that they virtually put Scripture aside, and buried it under their own traditions: and of this sort of religion, our Lord says to the apostles, “Take heed and beware.”

The doctrine of the Sadducees, on the other hand, may be summed up in three words,—free-thinking, scepticism, and rationalism. Their creed was one far less popular than that of the Pharisees, and, therefore, we find them less often mentioned in the New Testament Scriptures. So far as we can judge from the New Testament, they appear to have held the doctrine of degrees of inspiration; at all events they attached exceeding value to the Pentateuch above the other parts of the Old Testament, if indeed they did not altogether ignore the latter; they believed that there was no resurrection, no angel, and no spirit; they tried to laugh men out of their belief in these things, by supposing hard cases, and bringing forward difficult questions. We have an instance of their mode of argument in the case which they propounded to our Lord of the woman who had had seven husbands, when they asked “In the resurrection whose wife shall she be of the seven?” And in this way they probably hoped, by rendering religion absurd, and its chief doctrines ridiculous, to make men altogether give up the faith they had received from the Scriptures.

All this time, remember, we may not say that the Sadducees were downright infidels: this they were not. We may not say they denied revelation altogether: this they did not do. They observed the law of Moses. Many of them were found among the priests in the times described in the Acts of the Apostles. But the practical effect of their teaching was to shake men’s faith in any revelation, and to throw a cloud of doubt over men’s minds, which was only one degree better than infidelity. And of all such kind of doctrine,—free-thinking, scepticism, rationalism, our Lord says, “Take heed and beware.”

Now the question arises, Why did our Lord Jesus Christ deliver this warning? He knew, no doubt, that within forty years the schools of the Pharisees and the Sadducees would be completely overthrown. He that knew all things from the beginning, knew perfectly well that in forty years Jerusalem, with its magnificent temple, would be destroyed, and the Jews scattered over the face of the earth. Why then do we find Him giving this warning about the leaven of the Pharisees and of the Sadducees?

Reader, I believe that our Lord delivered this solemn warning for the perpetual benefit of that Church which He came on earth to found. He spoke with a prophetic knowledge. He knew well the diseases to which human nature is always liable; He foresaw that the two great plagues of His Church upon earth would always be the doctrine of the Pharisees and the doctrine of the Sadducees; He knew that these would be the upper and nether mill-stones, between which His truth would be perpetually crushed and bruised until He came the second time; He knew that there always would be Pharisees in spirit, and Sadducees in spirit, among professing Christians; He knew that their succession would never fail, and their generation never become extinct,—that though the names of Pharisees and Sadducees were no more, yet their principles would always exist. He knew that during the time that the Church lasts, until His return, there would always be some that would add to the Word, and some that would subtract from it,—some that would stifle it, by adding to it other things, and some that would bleed it to death, by subtracting from its principal truths. And this is the reason why we find Him delivering this solemn warning: “Take heed and beware of the leaven of the Pharisees and of the Sadducees.”

And now comes the question, Had not our Lord Jesus Christ good reason to give this warning? I appeal to all who know anything of Church history, Was there not indeed a cause? I appeal to all who remember what took place soon after the apostles were dead. Do we not read that in the Church of Christ there rose up two distinct parties; one ever inclined to err, like the Arians, in holding less than the truth,—the other ever inclined to err, like the relic worshippers and saint worshippers, in holding more than the truth as it is in Jesus? Do we not see the same thing coming out in after times, in the form of Romanism on the one side and Socinianism on the other? Do we not read in the history of our own Church of two great parties, the nonjurors on the one side, and the latitudinarians on the other? These are ancient things. Time and space make it impossible for me to enter more fully into them. They are things well known to all who are familiar with records of past days. There always have been these two great parties,—the party representing the principles of the Pharisee, and the party representing the principles of the Sadducee. And therefore our Lord had good cause to say of these two great principles, “Take heed and beware.”

But, reader, I desire to bring the subject near to you at the present moment. I ask you to consider whether warnings like this are not especially needed in these times in which our lot is cast. We have, undoubtedly, much to be thankful for in England. We have made great advances in arts and sciences: we have much of the form and show of morality and religion. But, I ask anybody who can see beyond his own door, or his own fireside, whether we do not live in the midst of dangers from false doctrine?

We have amongst us, on the one side, a school of men who, wittingly or unwittingly, are paving the way into the Church of Rome; a school that professes to draw its principles from primitive tradition, the writings of the Fathers, and the voice of the Church; a school that talks and writes so much about the Church, the ministry, and the sacraments, that it makes them, like Aaron’s rod, swallow up everything else in Christianity; a school that attaches vast importance to the outward form and ceremonial of religion,—to gestures, postures, bowings, crosses, piscinas, sedilia, credence-tables, rood screens, albs, tunicles, chasubles, altar cloths, and many other like things, about which not a word is to be found in the Holy Scriptures. When we examine the proceedings of that school there can be but one conclusion concerning them. I believe, whatever be the meaning and intention of its teachers, that upon them has fallen the mantle of the Pharisees.

We have, on the other hand, a school of men who, wittingly or unwittingly, appear to pave the way to Socinianism; a school which holds strange views about the plenary inspiration of Holy Scripture,—strange views about the doctrine of sacrifice, and the atonement of our Lord and Saviour Jesus Christ,—strange views about the eternity of punishment, and God’s love to man; a school strong in negatives, but very weak in positives,—skilful in raising doubts, but impotent in laying them,—clever in unsettling and unscrewing men’s faith, but powerless to offer any firm rest for the sole of our foot. And whether the leaders of this school mean it or not, I believe that on them has fallen the mantle of the Sadducees.

These things sound harsh. It saves a vast deal of trouble to shut our eyes, and say, “I see no danger,” and because it is not seen, therefore not to believe it. It is easy to stop our ears, and say, “I hear nothing,” and because we hear nothing, therefore to feel no alarm. But we know well who they are that rejoice over the state of things we have to deplore in some quarters of our own Church. We know what the Roman Catholic thinks: we know what the Socinian thinks. The Roman Catholic rejoices over the rise of the Tractarian party: the Socinian rejoices over the rise of men who teach such views as those lately set forth about the atonement and inspiration. They would not rejoice as they do if they did not see their work being done and their cause being helped forward. The danger, I believe, is far greater than we are apt to suppose: the books that are read in many quarters are most mischievous; the tone of thought on religious subjects, among many classes, and especially among the higher ranks, is deeply unsatisfactory. The plague is abroad. If we love life, we ought to search our own hearts, and try our own faith, and make sure that we stand on the right foundation. Above all, we ought to take heed that we ourselves do not imbibe the poison of false doctrine, and go back from our first love.

I feel deeply the painfulness of speaking out on these subjects. I know well that plain speaking about false doctrine is very unpopular, and that the speaker must be content to find himself thought very uncharitable, very troublesome, and very narrow-minded. Thousands of people can never distinguish differences in religion: to them a clergyman is a clergyman, and a sermon is a sermon, and as to any difference between one minister and another, or one doctrine and another, they are utterly unable to understand it. I cannot expect such people to approve of any warning against false doctrine. I must make up my mind to meet with their disapprobation, and must bear it as I best can.

But I will ask any honest-minded, unprejudiced Bible reader to turn to the New Testament and see what he will find there. He will find many plain warnings against false doctrine: “Beware of false prophets,”—”Beware lest any man spoil you through philosophy and vain deceit,”—”Be not carried about with divers and strange doctrines,”—”Believe not every spirit, but try the spirits whether they are of God.” (Matt. vii. 15; Col. ii. 8; Heb. xiii. 9; 1 John iv; 1). He will find a large part of several inspired epistles taken up with elaborate explanations of true doctrine and warnings against false teaching. I ask whether it is possible for a minister who takes the Bible for his rule of faith to avoid giving warnings against doctrinal error?

Finally, I ask any one to mark what is going on in England at this very day. I ask whether it is not true that hundreds have left the Established Church and joined the Church of Rome within the last thirty years? I ask whether it is not true that hundreds remain within our pale, who in heart are little better than Romanists, and who ought, if they were consistent, to walk in the steps of Newman and Manning, and go to their own place? I ask again whether it is not true that scores of young men, both at Oxford and Cambridge, are spoiled and ruined by the withering influence of scepticism, and have lost all positive principles in religion? Sneers at religious newspapers, loud declarations of dislike to “parties,” high-sounding, vague phrases about “deep thinking, broad views, new light, and the effete weakness of certain schools of theology,” make up the whole Christianity of many of the rising generation. And yet, in the face of these notorious facts, men cry out, “Hold your peace about false doctrine. Let false doctrine alone!” I cannot hold my peace. Faith in the Word of God, love to the souls of men, the vows I took when I was ordained, alike call on me to bear witness against the errors of the day. And I believe that the saying of our Lord is eminently a truth for the times: “Beware of the leaven of the Pharisees and of the Sadducees.”

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III. The third thing to which I wish to call your attention is the peculiar name by which our Lord Jesus Christ speaks of the doctrines of the Pharisees and of the Sadducees.

Reader, the words which our Lord used were always the wisest and the best that could be used. He might have said, “Take heed and beware of the doctrine, or of the teaching, or of the opinions of the Pharisees and of the Sadducees; “but He does not say so: He uses a word of a peculiar nature. He says, “Take heed and beware of the leaven of the Pharisees and of the Sadducees.”

Now we all know what is the true meaning of the word “leaven.” It is what we commonly call yeast,—the yeast which is added to the lump of dough in making a loaf of bread. This yeast or leaven bears but a small proportion to the lump into which it is thrown; just so, our Lord would have us know, the first beginning of false doctrine is but small compared to the body of Christianity. It works quietly and noiselessly; just so, our Lord would have us know, false doctrine works secretly in the heart in which it is once planted.. It insensibly changes the character of the whole mass with which it is mingled; just so, our Lord would have us know, the doctrines of the Pharisees and Sadducees turn everything upside down, when once admitted into a church or into a man’s heart. Let us mark these points: they throw light on many things that we see in the present day. It is of vast importance to receive the lessons of wisdom that this word “leaven” contains in itself.

False doctrine does not meet men face to face, and proclaim that it is false; it does not blow a trumpet before it, and endeavour openly to turn us away from the truth as it is in Jesus; it does not come before men in broad day, and summon them to surrender. It approaches us secretly, quietly, insidiously, plausibly, and in such a way as to disarm man’s suspicion, and throw him off his guard. It is the wolf in sheep’s clothing, and Satan in the garb of an angel of light, who have always proved the most dangerous foes of the Church of Christ.

I believe the most powerful champion of the Pharisees is not the man who bids you openly and honestly come out and join the Church of Rome: it is the man who says that he agrees on all points with you in doctrine. He would not take anything away from those evangelical views that you hold; he would not have you make any change at all: all he asks you to do is to add a little more to your belief, in order to make your Christianity perfect. “Believe me,” he says, “we do not want you to give up anything. We only want you to hold a few more clear views about the church and the sacraments. We want you to add to your present opinions a little more about the office of the ministry, and a little more about the Prayer-book, and a little more about the necessity of order and of discipline. We only want you to add a little more of these things to your system of religion, and you will be quite right.” But when men speak to you in this way, then is the time to remember what our Lord said, and to “take heed and beware.” This is the leaven of the Pharisees, against which you are to stand upon your guard.

Why do I say this? I say it because there is no security against the doctrine of the Pharisees, unless we resist its principles in their beginnings. Beginning with a “little more about the church,” you may one day place the church in the room of Christ. Beginning with a “little more about the ministry,” you may one day regard the minister as the mediator between God and man. Beginning with a “little more about the sacraments,” you may one day altogether give up the doctrine of justification by faith without the deeds of the law. Beginning with a “little more reverence for the Prayer-book,” you may one day place it above the holy Word of God Himself. Beginning with a “little more honour to bishops,” you may at last refuse salvation to every one who does not belong to an Episcopal Church. I only tell you an old story: I only mark out roads that have been trodden by hundreds of members of the Church of England in the last few years. They began by carping at the Reformers, and have ended by swallowing the decrees of the Council of Trent; they began by crying up Laud and the non-jurors, and have ended by going far beyond them, and formally joining the Church of Rome. I believe that when we hear men asking us to “add a little more” to our good old plain Evangelical views, we should stand upon our guard. We should remember our Lord’s caution: “Of the leaven of the Pharisees take heed and beware.”

I believe the most dangerous champion of the Sadducee school is not the man who tells you openly that he wants you to lay aside any part of the truth, and to become a free-thinker and a sceptic. It is the man who begins with quietly insinuating doubts as to the position that we ought to take up about religion,—doubts whether we ought to be so positive in saying “this is truth, and that falsehood,”—doubts whether we ought to think men wrong who differ from us on religious opinions, since they may after all be as much right as we are. It is the man who tells us we ought not to condemn anybody’s views, lest we err on the side of want of charity. It is the man who always begins talking in a vague way about God being a God of love, and hints that we ought to believe perhaps that all men, whatever doctrine they profess, will be saved. It is the man who is ever reminding us that we ought to take care how we think lightly of men of powerful minds, and great intellects (though they are deists and sceptics), who do not think as we do, and that, after all, great minds are all, more or less, taught of God. It is the man who is ever harping on the difficulties of inspiration, and raising questions whether all men may not be found saved in the end, and whether all may not be right in the sight of God. It is the man who crowns this kind of talk by a few calm sneers against what he is pleased to call “old-fashioned views,” and “narrow-minded theology,” and “bigotry,” and the “want of liberality and charity,” in the present day. But when men begin to speak to us in this kind of way, then is the time to stand upon our guard. Then is the time to remember the words of our Lord Jesus Christ, and “to take heed and beware.”

Once more, why do I say this? I say it because there is no security against Sadduceeism, any more than against Phariseeism, unless we resist its principles in the bud. Beginning with a little vague talk about “charity,” you may end in the doctrine of universal salvation, fill heaven with a mixed multitude of wicked as well as good, and deny the existence of hell. Beginning with a few high-sounding phrases about intellect and the inner light in man, you may end with denying the work of the Holy Ghost, and maintaining that Homer and Shakespeare were as truly inspired as St. Paul, and practically casting aside the Bible. Beginning with some dreamy, misty idea about all religions containing more or less truth, you may end with utterly denying the necessity of missions, and maintaining that the best plan is to leave everybody alone. Beginning with dislike to “Evangelical religion,” as old-fashioned, narrow, and exclusive, you may end by rejecting every leading doctrine of Christianity,—the atonement, the need of grace, and the divinity of Christ. Again I repeat that I only tell an old story: I only give a sketch of a path which scores have trodden in the last few years. They were once satisfied with such divinity as that of Newton, Scott, Cecil, and Romaine; they are now fancying they have found a more excellent way in the principles which have been propounded by the theologians of the Broad school! I believe there is no safety for a man’s soul unless he remembers the lesson involved in those solemn words, “Beware of the leaven of the Sadducees.”

Reader, beware of the insidiousness of false doctrine. Like the fruit of which Eve and Adam ate, it looks at first sight pleasant and good, and a thing to be desired. Poison is not written upon it; like counterfeit coin it is not stamped “bad”: it passes current from the very likeness it bears to the truth.

Beware of the very small beginnings of false doctrine. Every heresy began at one time with some little departure from the truth. There is only a little seed of error needed to create a great tree: it is the little stones that make up the mighty building; it was the little timbers that made the great ark that carried Noah and his family over a deluged world; it is the little leaven that leavens the whole lump; it is the little flaw in one link of the chain cable that wrecks the gallant ship, and drowns the crew; it is the omission or addition of one little item in the doctor’s prescription that spoils the whole medicine, and turns it into poison. We do not tolerate quietly a little dishonesty, or a little cheating, or a little lying: just so, let us never allow a little false doctrine to ruin us, by thinking it is but a “little one,” and can do no harm. The Galatians seemed to be doing nothing very dangerous when they “observed days and months, and times and years; yet St. Paul says, “I am afraid of you” (Gal. iv. 10, 11).

Finally, beware of supposing that you at any rate are not in danger. “Your views are sound: your feet stand firm: others may fall away, but you are safe!” Hundreds have thought the same, and come to a bad end. In their self-confidence they tampered with little temptations; and little forms of false doctrine ; in their self-conceit they went near the brink of danger: and now they seem lost for ever. They appear given over to a strong delusion, so as to believe a lie. Some of them have exchanged the Prayer-book for the Breviary, and are praying to the Virgin Mary, and bowing down to images: others of them are casting overboard one doctrine after another, and bid fair to strip themselves of every sort of religion but a few scraps of Deism. Very striking is the vision in Pilgrim’s Progress, which describes the hill Error as “very steep on the farthest side;” and “when Christian and Hopeful looked down they saw at the bottom several men dashed all to pieces by a fall they had from the top.” Never, never let us forget the caution to beware of “leaven”; and if we think we stand let us “take heed lest we fall.”

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IV. I propose, in the fourth and last place, to suggest some safeguards and antidotes against the dangers of the present day,—the leaven of the Pharisees and the leaven of the Sadducees.

I feel that we all need more and more the presence of Holy Ghost in our hearts, to guide, to teach,

and keep us sound in the faith. We all need to watch more and to pray to be held up, and preserved from falling away. But still, there are certain great truths in a day like this, we are specially bound to keep in mind. There are times when some common epidemic invades a land, when medicines, at all times valuable, become of peculiar value ; there are places where a peculiar malaria prevails, in which remedies, in every place valuable, are more than ever valuable in consequence of it. So I believe there are times and seasons in the Church of Christ when we are bound to tighten our hold upon certain great leading truths, to grasp them in our hands, to press them to our hearts, and not to let them go. Such doctrines I desire to set before you in a few words, as the great antidotes to the leaven of the Pharisees and of the Sadducees. When Saul and Jonathan were slain by the archers, David ordered the children of Israel to be taught the use of the bow.

For one thing, if you would be kept sound in the faith, I charge you to take heed to your doctrine about the total corruption of human nature. Bear in mind that the corruption of human nature is no slight thing. It is no partial, skin-deep disease: it is a radical and universal corruption of man’s will, intellect, affections, and conscience. We are not merely poor and pitiable sinners in God’s sight: we are guilty sinners; we are blameworthy sinners; we deserve justly God’s wrath and God’s condemnation. I believe there are very few errors and false doctrines of which the beginning may not be traced up to unsound views about the corruption of human nature. Wrong views of a disease will always bring with them wrong views of the remedy: wrong views of the corruption of human nature will always carry with them wrong views of the grand antidote and cure of that corruption. Reader, remember this point, and it will do you good.

For another thing, I charge you to take heed to your doctrine about the inspiration and authority of the Holy Scriptures. I would have you boldly maintain, in the face of all gainsayers, that the whole of the Bible is given by inspiration of the Holy Ghost,—that all is inspired completely, not one part more than another,—and that there is an entire gulf between the Word of God and any other book in the world. You need not be afraid of difficulties in the way of the doctrine of plenary inspiration. There may be many things about it far too high for you and me to comprehend: it is a miracle, and all miracles are necessarily mysterious. But if we are not to believe anything until we can entirely explain it, there are very few things indeed that we shall believe. You need not be afraid of all the assaults that criticism brings to bear upon the Bible. From the days of the apostles the Word of the Lord has been incessantly “tried,” and has never failed to come forth as gold, uninjured, and unsullied. You need not be afraid of the discoveries of science. Astronomers may sweep the heavens with telescopes, and geologists may dig down into the heart of the earth, and never shake the authority of the Bible: “The voice of God, and the work of God’s hands never will be found to contradict one another.” You need not be afraid of the researches of travellers. They will never discover anything that contradicts God’s Bible. I believe that if a Layard were to go over all the earth and dig up a hundred buried Ninevehs, there would not be found a single inscription which would contradict a single fact in the Word of God.

Furthermore, I would have you boldly maintain that this Word of God is the only rule of faith and of practice,—that whatsoever is not written in it cannot be required of any man as needful to salvation,—and that however plausibly new doctrines may be defended, if they be not in the Word of God they cannot be worth your attention. It matters nothing who says a thing, whether he be bishop, archdeacon, dean, or presbyter; it matters nothing that the thing is well said, eloquently, attractively, forcibly, and in such a way as to turn the laugh against you: you are not to believe it except it be proved to you by Holy Scripture.

Last, but not least, I would have you use the Bible as if you believed it were given by inspiration. Use it with reverence: read it with all the tenderness with which you would read the words of an absent father. Remember, you must not expect to find in a book inspired by the Spirit of God no mysteries: rather remember that in nature there are many things you cannot understand ; and that as it is in the book of nature, so it will always be in the book of Revelation. Draw near to the Word of God in that spirit of piety recommended by Lord Bacon many years ago. “Remember,” he says, speaking of the book of nature, “that man is not the master of that book, but the interpreter of that book.” And as you deal with the book of nature, so you must deal with the Book of God. Draw near to it, not to teach, but to learn,—not as if you were the master of it, but like a humble scholar, seeking to understand it. Reader, once more I say, remember this point, and it will do you good.

For another thing, I charge you to take heed to your doctrine respecting the atonement and priestly office of our Lord and Saviour Jesus Christ. I would have you boldly maintain that the death of our Lord upon the cross was no common death. It was not the death of one who only died like Cranmer, Ridley, and Latimer, as a martyr; it was not the death of one who only died to give us a mighty example of self-sacrifice and self-denial. The death of Christ was an offering up unto God of Christ’s own body and blood, to make satisfaction for man’s sin and transgression. It was a sacrifice and propitiation; a sacrifice typified in every offering of the Mosaic law, a sacrifice of the mightiest influence upon all mankind. Without the shedding of that blood there could not be,—there never was to be,—any remission of sin.

Furthermore, I would have you boldly maintain that this crucified Saviour ever sitteth at the right hand of God, to make intercession for all that come to God by Him; that He there represents and pleads for them that put their trust in Him; and that He has deputed His office of Priest and Mediator to no man, or set of men on the face of the earth. We need none beside. We need no Virgin Mary, no angels, no saint, no priest, no person ordained or unordained, to stand between as and God, but the one Mediator, Christ Jesus.

Furthermore, I would have you boldly maintain that peace of conscience is not to be bought by confession to a priest, and by receiving a man’s absolution from sin. It is to be had only by going to the great High Priest, Christ Jesus; by confession before Him, not before man; and by absolution from Him only, who alone can say, “Thy sins be forgiven thee: go in peace.”

Last, but not least, I would have you boldly maintain that peace with God, once obtained by faith in Christ, is to be kept up, not by mere outward ceremonial acts of worship,—not by receiving the sacrament of the Lord’s Supper every day,—but by the daily habit of looking to the Lord Jesus Christ by faith,—eating by faith His body, and drinking by faith His blood; that eating and drinking of which our Lord says that he who eats and drinks shall find His “body meat indeed, and His blood drink indeed.” Holy John Owen declared, long ago, that if there was any one point more than another that Satan wished to overthrow, it was the Priestly office of our Lord and Saviour Jesus Christ: Satan knew well, he said, that it was the “principal foundation of faith and consolation of the church.” Right views upon that office are of essential importance in the present day, if men would not fall into error. Reader, once more I say, remember this point, and it will do you good.

One more remedy I must mention. I charge you to take heed to your doctrine about the work of God the Holy Ghost. Settle it in your mind that His work is no uncertain, invisible operation upon the heart: that where He is, He is not hidden; that where He is, He is not unfelt; that where he is, He is not unobserved. You do not believe that the dew, when it falls, cannot be felt, or that where there is life in a man it cannot be seen and observed by his breath. So is it with the influence of the Holy Ghost. No man has any right to lay claim to it, except its fruits,—its experimental effects,—can be seen in his life. Where He is, there will ever be a new creation; where He is, there will ever be a new man; where He is, there will ever be new knowledge, new faith, new holiness, new fruits in the family, in the world, in the church. And where these new things are not to be seen we may well say, with confidence, there is no work of the Holy Ghost. These are times in which we all need to be upon our guard about the doctrine of the work of the Spirit. Madame Guyon said, long ago, that the time would perhaps come when men might have to be martyrs for the work of the Holy Ghost: that time seems not far distant. At any rate, if there is one truth in religion that seems to have more contempt showered upon it than another, it is the work of the Spirit. Reader, once more I say, remember this point, and it will do you good.

Reader, I desire to impress these four points upon you: clear views of the sinfulness of human nature; clear views of the inspiration of Scripture; clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ; and clear views of the work of the Holy Ghost. I believe that strange doctrines about the church, the ministry, and the sacraments,—about the love of God, the death of Christ, and the eternity of punishment,—will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the leaven of the Pharisees. and of the Sadducees by way of practical application. My desire is to make the whole subject useful to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts,—What are we to do? What advice have you got to offer for the times?

1. In the first place, I will ask every reader of this tract to find out whether he has saving personal religion for his own soul. This is the principal thing after all. It will profit no man anything to belong to a sound visible church, if he does not himself belong to Christ: it will avail a man nothing to be intellectually sound in the faith, and to approve sound doctrine, if he is not himself sound at heart. Reader, is this the case with you? Can you say that your heart is right in the sight of God? Is it renewed by the Holy Ghost? Does Christ dwell in it by faith? Oh, rest not, rest not, till you can give a satisfactory answer to these questions! The man who dies unconverted, however sound his views, is as truly lost for ever as the worst Pharisee or Sadducee that ever lived.

2. In the next place, let me beseech every reader of this tract who desires to be sound in the faith, to study diligently the Bible. That blessed book is given to be a light to our feet, and a lantern to our path. No man who reads it reverently, prayerfully, humbly, and regularly, shall ever be allowed to miss the way to heaven. By it every sermon, and every religious book, and every ministry ought to be weighed and proved. Reader, would you know what is truth? Do you feel confused and puzzled by the war of words which you hear on every side about religion? Do you want to know what you ought to believe, and what you ought to be and do, in order to be saved? Take down your Bible, and cease from man. Read your Bible with earnest prayer for the teaching of the Holy Ghost; read it with honest determination to abide by its lessons. Do so steadily and perseveringly, and you shall see light: you shall be kept from the leaven of the Pharisees and Sadducees, and be guided to eternal life. The way to do a thing is to do it. Act upon this advice without delay.

3. In the next place, let me advise every reader of this tract who has reason to hope that he is sound in faith and heart, to take heed to the proportion of truths. I mean by that to impress the importance of giving each several truth of Christianity the same place and position in our hearts which is given to it in God’s Word. The first things must not be put second, and the second things must not be put first in our religion: the church must not be put above Christ; the sacraments must not be put above faith and the work of the Holy Ghost; ministers must not be exalted above the place assigned to them by Christ; means of grace must not be regarded as an end instead of a means. Reader, attention to this point is of great moment: the mistakes which arise from neglecting it are neither few nor small. Here lies the immense importance of studying the whole Word of God, omitting nothing, and avoiding partiality in reading one part more than another. Here again lies the value of having a clear system of Christianity in our minds. Well would it be for the Church of England if all its members read the thirty-nine Articles, and marked the beautiful order in which those Articles state the main truths which men ought to believe.

4. In the next place, let me entreat every true-hearted servant of Christ not to be deceived by the specious guise under which false doctrines often approach our souls in the present day. Beware of supposing that a teacher of religion is to be trusted, because, although he holds some unsound views, he yet “teaches a great deal of truth:” such a teacher is precisely the man to do you harm: poison is always most dangerous when it is given in small doses and mixed with wholesome food. Beware of being taken in by the apparent earnestness of many of the teachers and upholders of false doctrine: remember that zeal and sincerity and fervour are no proof whatever that a man is working for Christ, and ought to he believed. Peter no doubt was in earnest when he bade our Lord spare Himself, and not go to the cross; yet our Lord said to him, “Get thee behind me, Satan”: Saul no doubt was in earnest when he went to and fro persecuting Christians; yet he did it ignorantly, and his zeal was not according to knowledge: the founders of the Spanish Inquisition were no doubt in earnest, and in burning God’s saints alive thought they were doing God’s service; yet they were actually persecuting Christ’s members and walking in the steps of Cain.—It is an awful fact that, “Satan himself is transformed as an angel of light.” Of all the delusions prevalent in these latter days, there is no greater than the common notion that “if good a man is in earnest about his religion he must be a good man!”

Reader, beware of being carried away by this delusion: beware of being led astray by “earnest-minded men.” Earnestness is in itself an excellent thing; but it must be earnestness in behalf of Christ and His whole truth, or else it is worth nothing at all. The things that are highly esteemed among men are often abominable in the sight of God.

5. In the next place, let me counsel every true servant of Christ to examine his own heart frequently and carefully as to his state before God. This is a practice which is useful at all times: it is specially desirable at the present day. When the great plague of London was at its height people remarked the least symptoms that appeared on their bodies in a way that they never remarked them before: a spot here, or a spot there, that in time of health men thought nothing of, received close attention when the plague was decimating families, and striking down one after another So ought it to be with ourselves, in the times in which we live. We ought to watch our hearts with double watchfulness; we ought to give more time to meditation, self-examination, and reflection. It is a hurrying, bustling age: if we would be kept from falling, we must make time for being frequently alone with God.

6. Last of all, let me urge all true believers to contend earnestly for the faith once delivered to the saints. You and I have no cause to be ashamed of that faith. There is no system so life-giving, so calculated to awaken the sleeping, lead on the inquiring, and build up the saints, as that system which is called the Evangelical system of Christianity. It may be spoken against and mocked by some; but so it was in the days of the apostles. It may be weakly set forth and defended by many of its advocates; but, after all, its fruits and its results are its highest praise. No other system of religion can point to such fruits. Nowhere are so many souls converted to God as in those congregations where the Gospel of Jesus Christ is preached in all its fulness, without any admixture of the Pharisee or Sadducee doctrine. We are not called upon, beyond all doubt, to be nothing but controversialists; but we never ought to be ashamed to testify to the truth as it is in Jesus. We have the truth, and we need not be afraid to say so. The judgment-day will prove who is right, and to that day we may boldly appeal.

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