Subtitrare in Limba Romana.
Estera – Limba Engleza
O noapte cu Imparatul
VIDEO by Sisca Widiyastuti
'That I may know Christ and the power of His resurrection. Philippians3:10
10 Mar 2011 5 Comments
Subtitrare in Limba Romana.
Estera – Limba Engleza
O noapte cu Imparatul
VIDEO by Sisca Widiyastuti
07 Mar 2011 5 Comments
Journeys to the edge of Creation by Moody Publishers
06 Mar 2011 Leave a comment
in Filme Limba Romana, Persecution Tags: Bucuresti, documentar, inchisoare, Ioan Panican, Jilava, Mihai Wurmbrand, persecutie, persecution, Richard Wurmbrand, Sabina Wurmbrand, Tom White, Vasilica Croitor
O vizită a membrilor Asociaţiei Internaţionale Creştine la închisoarea Jilava, Bucureşti, România.
Regretatul Pastor Richard Wurmbrand (1909-2001) a fost închis pentru credinţa sa creştină în închisorile comuniste române, timp de 14 ani.
Una dintre aceste închisori a fost şi înfricoşătorul Fort 13 subteran de la Jilava, unde şi sotia sa, Sabina Wurmbrand a fost întemniţată, într-o peroadă diferită.
04 Mar 2011 1 Comment
in Christian Living/Live for Christ, D A Carson, Filme / Films, Filme Limba Romana, God and the Gospel, Kids, Marriage, Old Testament Tags: Abraham, Abrahamic covenant, Bible, Covenant (biblical), D A Carson, Esau, Genesis 25-33, Jacob, Jacob meets Rachel, Jacob's ladder, Map of Jacob's wanderings, Map of Joseph's family to Goshen due to the famine, Old Testament, tribes of Israel
Click here to read Genesis 25-33, the Biblical account of the life of Jacob.
some excerpts taken from D.A.Carson’s ‘For the Love of God” Volume I:
Genesis 27 is in many ways a pathetic, grubby account. Earlier Esau had despised his birthright (25:34); now Jacob swindles him out of it. In this Jacob is guided by his mother Rebekah, who thus shows favoritism among her children and disloyalty to her husband. Esau throws a tantrum and takes no responsibility for his actions at all. indeed, he nurses his bitterness and plots the assassination of his brother. The family that constitutes the promised line is not doing very well.
Yet those who read the passage in the flow of the entire book remember that God himself had told Rebekah, before the twin brothers were born, that the older will serve the younger (25:23) Perhaps
that is one of the reasons she acted as she did: apparently she felt that God needed a little help in keeping his prediction, even immoral help. Yet behind these grubby and evil actions God is mysteriously working out his purposes to bring the promised line to the end he has determined. Certainly God could have arranged to have Jacob born first, if that was the man He wanted to carry on the line. Instead, Esau is born first, but Jacob is chosen, as if to say that the line is important, but God’s sovereign, intervening choosing is more important than mere human seniority, than mere primogeniture.
The name “Bethel” means House of God. The event that gave rise to the name (Gen. 28) was a mixed bag. There is Jacob, scurrying across the miles to the home of his uncle Laban. Ostensibly he is looking for a godly wife–but the previous chapter makes clear that he wishes to escape being assassinated by his own brother in the wake of his own tawdry act of betrayal and deceit. Judging by the requests he makes to God, he is in danger of having too little food and inadequate clothing, and he is already missing his own family (28:20-21)Yet here God meets him in a dream so vivid that Jacob declares,”How awesome is this place! This is none other than the house of God, this is the gate of heaven” (28:17).
For his part, God reiterates the substance of the Abrahamic Covenant to this grandson of Abraham. The vision of the ladder opens up the prospect of access to God, of God’s immediate contact with a man who up to this point seems more driven by expedience than principle. God promises that his descendants will multiply and be given this land. The ulrimate expansion is also repeated: “All peoples on earth will be blessed through you and your offspring” (28:14). Even at the personal level, Jacob will not be abandoned, for God declares, “I am with you and will watch over you wherever you go, and I will bring you back over to this land. I will not leave you until I have done what I have promised you” (28:15).
Awakened from his dream, Jacob erects an altar and calls the place Bethel. But in large measure he is still wheeler-dealer. He utters a vow: If God will do this and that and the other, if I get all that I want and I hope for out of this deal, “then the Lord will be my God” (28:20-21).
And God does not strike him down! The story moves on: God does all that he promised, and more. All of Jacob’s conditions are met. One of the great themes of Scripture is how God meets us where we are: in our insecurities, in our conditional obedience, in our mixture of faith and doubt, in our fusion of awe and self interest, in our understanding and foolishness. God does not disclose Himself only to the greatest and most stalwart, but to us, at our Bethel, the house of God.
When I was a child in Sunday School, I learned the names of the twelve tribes of Israel by singing a simple chorus: “These are the names of Jacob’s sons:/Gad and Asher and Simeon,/Reuben, Issachar, Levi,/Judah, Dan and Naphtali-/Twelve in all, but never a twin–/Zebulun, Joseph and Benjamin.”
But many more years passed before I grasped how important are the twelve tribes in the Bible’s storyline. Many of the dynamics of the rest of Genesis turn on their relationships. The organization of the nation of Israel depends on setting aside one tribe, the Levites, as priests. From another son, Judah, springs the Davidic dynasty that leads to the Messiah. Over the centuries, the tribe of Joseph would be divided into Ephraim and Manasseh; in substantial mesaure, Benjamin would merge with Judah. By the last book in the Bible, Revelation, the twelve tribes of the old covenant constitute the counterpoint to the twelve apostles of the new covenant: this twelve by twelve matrix (i.e. 144, in the symbolism of this apocalyptic literature) embraces in principle the whole people of God.
But, what tawdry beginnings they have in Genesis 30. The deceit of Laban in Genesis 29, which resulted in Jacob’s marrying both Leah and Rachel, now issues in one of the most unhealthy instances of sibling rivalry in holy Scripture. Each of these women from this family is so eager to outshine the other that she gives her handmaid to her husband rather than allow the other to get ahead in the race to bear children. So self-centered and impetuous are the relationships that another time Rachel is prepared to sell her husband’s sex time to her sister Leah for a few mandrakes. Polygamy has taken hold, and with it a mess of distorted relationships.
From these painful and frankly dysfunctional family relationships spring eleven sons and one daughter (the birth of the last son, Benjamin, is reported in chap. 35). Here are the origins of the twelve tribes of Israel, the foundations of the Israelite nation. Their origins are not worse than those of others; they are merely typical. But already it is becoming clear that God does not deal with this family because they are consistently a cut above other families. No, he uses them to keep his covenantal promises to Abraham, Isaac, and Jacob. He graciously perseveres with them to bring about his grand, redemptive purposes. The tawdry family dynamics cannot possibly prevent the universe’s sovereign from keeping his covenantal vows.
In Genesis 32 Jacob is returning home and he is still frightened half to death of his brother…Jacob left the tents of his parents a single man, taking almost nothing with him, while here he returns home a rich, married man with many children.
But the deepest differences between the two journeys are reflected in Jacob’s changed attitude toward God. On the outbound trip, Jacob takes no initiative in matters divine. He simply goes to sleep (Gen 28). It is God who intervenes with a remarkable vision of a ladder reaching up to heaven. When Jacob awakens, he acknowledges that what he experienced was some sort of visitation from God (28:16-17), but his response is to barter with God: if God will grant him security, safety, prosperity, and ultimately a happy return home, Jacob for his part will acknowledge God and offer him a tithe.
Now it is rather different. True, God again takes the initiative: Jacob meets angelic messengers (32:1-2). Jacob decides to act prudently. He sends some of his people ahead to announce to Esau that his brother is returning. This spawns devastating news: Esau is coming to meet him, but with 400 men.
On the one hand, Jacob sets in motion a carefully orchestrated plan: successive waves of gifts for his brother are sent ahead, with each of the messengers carefully instructed to speak to Esau with the utmost courtesy and respect. On the other hand, Jacob admits that matters are out of his control. Bartering is gone; in “great fear and distress” (32:7) Jacob takes action, and then prays, begging for help. He reminds God of his covenantal promises, he pleads his own unworthiness, he acknowledges how many undeserved blessings he has received, he confesses his own terror (32:9-12). And then, in the darkest hours, he wrestles with this strange manifestation of God himself (32:22-30).
Twenty years or so have passed since Jacob’s outward-bound journey. Some people learn nothing in twenty years. Jacob has learned humility, tenacity, godly fear, reliance upon God’s covenantal promises, and how to pray. None of this means he is so paralyzed by fear that he does nothing but retreat into prayer. Rather, it means he does what he can, while believing utterly that salvation is of the Lord. By the time the sun rises, he may walk with a limp, but he is a stronger and better man.
Jacob’s story with his 12 children, who are the 12 tribes of Israel continues through Joseph. You can read Joseph’s story here (in English-including maps of Joseph’s journey when sold into slavery by his brothers) and you can read an English illustration of Joseph, the foreshadow to the Savior here; also read a Romanian article (excerpt from book by Iosif Ton- Ce l-a tinut pe Iosif curat, aflat atit de departe de casa? Part 1 & 2). Lastly you can view the story of Joseph and his brothers in a film (English with Romanian subtitles)
One of the most difficult things to grasp is that the God of the Bible is both personal–interacting with other persons–and transcendent (i.e. above space andtime–the domain in which all our personal interactions with God take place).As the transcendent Sovereign, he rules over everything without exception, as the personal Creator, he interacts in personal ways with those who bear his image, disclosing himself to be not only personal but flawlessly good. How to put those elements together is finally beyond us, however frequentlythey are frequently assumed in Scripture.
When Jacob hears that Joseph is alive, he offers sacrifices to God, who graciously discloses himself to Jacob, once again: “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down to Egypt with you, and I will surely bring you back again. And Joseph’s own hand will close your eyes” (Gen 46:3-4).
The book of Genesis makes it clear that Jacob knew that God’s covenant with Abraham included the promise that the land where they were now settled would one day be given to him and his descendants. That is why Jacob needed the direct disclosure from God to induce him to leave the land. Jacob was reassured on three fronts: (a) God would make his descendants multiply into a “great nation” during their sojourn in Egypt, (b) God would eventually bring them out of Egypt, (c) at the personal level, Jacob is comforted to learn that his long-lost son Joseph will attend his father’s death.
All of this provides personal comfort. It also discloses something of the mysteries of God’s providential sovereignty, for readers of the Pentateuch know that this sojourn in Egypt will issue in slavery, that God will then be said to “hear” the cries of his people, that in the course of time he will raise up Moses, who will be God’s agent in the ten plagues, the crossing of the Red Sea, the granting of the Sinai covenant and the giving of the law, the wilderness wanderings, and the (re)entry into the Promised Land. The sovereign God who brings Joseph down to Egypt to prepare the way for this small community of seventy persons has a lot of complex plans in store. These are designed to bring his people to the next stage of redemptive history, and finally to teach them that God’s words are more important than food (Deut 8).
One can no more detach God’s sovereign transcendence from his personhood or vice versa, than one can safely detach one wing from an airplane and still expect it to fly.
04 Mar 2011 2 Comments
Viata lui Iacob din Genesa 25-33. Film in limba Engleza cu subtitrare in Limba Romana. VIDEO by Credinta Expusa
23 Feb 2011 1 Comment
Studiu aspura cartii Genesa, inclusiv ‘Arca lui Noe’ – O reconstruire moderna ne dezvaluie plauzibilitatea supravietuirii lui Noe si familiei lui in timpul Potopului care a schimbat lumea. The fountains of the great deep:
20 Feb 2011 4 Comments
Documentarul realizat de Lucia Hossu Longin este ultimul video (jos) pe aceasta pagina.
Vizionati si cititi si urmatoarele postari:
Un video predica -Richard Wurmbrand in limba Germana (48 de minute)
E posibil ca acesta sa fie primul documentar realizat de un Pastor Luteran American care l-a ajutat pe Richard si Sabina Wurmbrand sa emigreze in SUA.
suntem in cautare pentru acest video
In continuare, vizionati urmatorul documentar care a fost transmis pentru prima data in ziua de 23 mai 2006, orele 23.00, pe postul national de televiziune, TVR 1, documentarul despre viata si lucrarea pastorului Richard Wurmbrand in cadrul “Memorialului Durerii”, realizat de catre distinsa doamna Lucia Hosu Longin.
Pastor Richard Wurmbrand (March 24, 1909 – February 17, 2001)
Sabina (Oster) Wurmbrand (July 10, 1913 – August 11, 2000)
Many people called him the “Voice of the Underground Church” and others referred to him as the “Iron Curtain St. Paul.” This humble man who began the ministry of The Voice of the Martyrs was the Rev. Richard Wurmbrand. Richard’s life was a partnership with the equally amazing Sabina, whom he married on October 26, 1936.
Richard Wurmbrand was born the youngest of four boys in a Jewish family on March 24, 1909, in Bucharest, Romania. Gifted intellectually and fluent in nine languages, Richard was active in leftist politics and worked as a stockbroker.
After their marriage, Richard and Sabina were converted to Christ in 1938, chiefly because of the influence of a German carpenter, Christian Wölfkes. They joined the Anglican Mission to the Jews in Bucharest. Richard was ordained, first as an Anglican, and then after World War II as a Lutheran minister.
During World War II, Richard and Sabina saw an opportunity for evangelism among the occupying German forces. They preached in the bomb shelters and rescued Jewish children out of the ghettos. Richard and Sabina were repeatedly arrested and beaten and, at least once, nearly executed. Sabina lost her Jewish family in Nazi concentration camps.
In 1945 Romanian Communists seized power and a million “invited” Russian troops poured into the country. Pastor Wurmbrand ministered to his oppressed countrymen and engaged in bold evangelism to the Russian soldiers.
That same year, Richard and Sabina Wurmbrand attended the Congress of Cults organized by the Romanian Communist government. Many religious leaders came forward to praise Communism and to swear loyalty to the new regime. Sabina said, “Richard, stand up and wash away this shame from the face of Christ.” Richard warned, “If I do so, you’ll lose your husband.”
“I don’t wish to have a coward as a husband,” she replied. Thus Richard declared to the 4,000 delegates, whose speeches were broadcast to the whole nation, that their duty is to glorify God and Christ alone.
Between 1945 and 1947, Richard distributed 1 million Gospels to Russian troops, often disguising the books as Communist propaganda. Richard also smuggled Gospels into Russia. On December 30, 1947, the People’s Republic of Romania was proclaimed.
Richard Wurmbrand kidnapped
On February 29, 1948, the secret police arrested Richard while on his way to church and took him to their headquarters. He was locked in a solitary cell and labeled ‘Prisoner Number 1.’
In 1950, his wife Sabina was also imprisoned. She was forced to serve as a laborer on the Danube Canal project, leaving their nine-year-old son, Mihai, alone and homeless. Following her release in 1953, the Romanian authorities informed her that Richard had died in prison.
A Christian doctor masquerading as a Communist Party member discovered Richard alive in prison. In a general amnesty, Richard was released in 1956 after serving eight-and-a-half years in prison. He was warned never to preach again. While in prison, he went through horrific tortures at the hands of the brutal secret police. Despite the treatments and the warnings he received from his persecutors, Richard resumed his work with the “underground” churches after his release.
He was re-arrested in 1959 through the conspiracy of an associate, and sentenced to 25 years. He was accused of preaching ideas contrary to Communist doctrine. Due to increased political pressure from Western countries, Richard was granted another amnesty and released in 1964.
In December 1965, the Norwegian Mission to the Jews and the Hebrew Christian Alliance paid $10,000 in ransom to the Communist government to allow the Wurmbrand family to leave Romania. Reluctant to leave his homeland, Richard was convinced by other underground church leaders to leave and become a “voice” to the world for the underground church. Richard, Sabina, and their son Mihai left Romania for Norway and then traveled on to England.
The birth of a unique ministry
Richard began his ministry of being a voice for persecuted Christians in England with Rev. Stuart Harris, where he also wrote his testimony of persecution, Tortured for Christ. Later, Richard moved on to the United States, and in 1966 he appeared before a U.S. Senate Internal Security Subcommittee, where he stripped to the waist and revealed 18 deep torture wounds on his body. His story spread rapidly, leading to more and more speaking engagements.
In 1967, the Wurmbrands officially began a ministry committed to serving the persecuted church, called Jesus to the Communist World (later renamed The Voice of the Martyrs). In the same year, Richard released his book, Tortured for Christ.
In October, 1967, the first monthly issue of The Voice of the Martyrs newsletter was published in the U.S. By the mid-1980s his work was established in 80 restricted nations with offices in 30 countries around the world.
In 1990, after the fall of Nicolae Ceausescu in December 1989, Richard and Sabina returned to Romania after 25 years in exile and were warmly received. A printing facility and bookstore were opened in Bucharest, and the officials of the city offered to store Christian books in a room below the palace of Ceausescu, the very site where Richard had been held in solitary confinement.
Richard retired from the day-to-day work of The Voice of the Martyrs in 1992, but he continued as a consultant and member of the board of directors, maintaining a keen interest in the work until his death in 2001.
During his ministry, Richard wrote 18 books in English and others in Romanian, some of which have been translated into 38 different languages. His most well-known book is Tortured for Christ. He received numerous honors and citations during his lifetime for his work and ministry.
Richard is remembered with great affection as an outstanding man of God, passionate for the cause of Christ, powerful in evangelism, and persevering in suffering for the sake of the Jesus he loved. Sabina, who passed away August 11, 2000, is remembered as a woman of great integrity, a student of the Scriptures, a mighty faith warrior and a true help mate to her husband.
Keys- http://persecution.tv/video?task=videodirectlink&id=807 (Videos)
20 Feb 2011 5 Comments
Este planeta noastră doar un grăunte fără semnificaţie în Univers, sau este creaţia unui proiectant inteligent? Documentarul „Planeta privilegiată” demonstrează faptul că mulţi factori care fac posibilă existenţa vieţii complexe pe Terra creează și cele mai bune condiţii pentru observare și cercetare. Filmul explorează această corelaţie surprinzătoare şi implicaţiile în ceea ce privește înţelegerea originii şi scopului nostru în Univers.
14 Feb 2011 1 Comment
de la AlfaOmegaTV:
13 Feb 2011 8 Comments
Subtitrare in Limba Romana
subtitrare in Limba Romana
VIDEO by constantin popescu
Articol de interes John Bunyan- fisiere Audio in Limba Romana
11 Feb 2011 10 Comments
O scurta biografie de la ViataVesnica.ro
Preot şi doctor în teologie, a fost primul reformator protestant ale cărui reforme au fost aplicate în Bisericile Evanghelice-Luterane.
Reforma protestantă din Germania a fost începută de Martin Luther în 1517. El a încercat să reformeze Biserica Catolică, dar din cauza rezistenţei de care a dat dovadă, Biserica a fost împărţită în structura actuală.
Martin Luther s-a născut în Eisleben, Saxonia, la 10 noiembrie 1483, părinţii lui fiind Hans şi Margaret Ziegler Luther. La scurt timp după naşterea lui Luther, familia s-a mutat în Mansfeld, unde tatăl, Hans, a lucrat ca miner. Tânărul Martin a studiat la Magdeburg şi Eisenach înainte să se înscrie la Universitatea Erfurt. Îndrumat de tatăl său, Luther a început în 1505 să studieze dreptul, dar ulterior s-a dedicat carierei ecleziastice, devenind călugăr al ordinului augustinian. Martin Luther şi-a luat doctoratul în teologie în 1512 şi a devenit profesor de ştiinţe biblice la prestigioasa Universitate Wittenberg.
Seriozitatea cu care Luther şi-a susţinut vocaţia sa religioasă l-a condus la o criză personală profundă: se întreba cum era posibil să reconcilieze cerinţele legii lui Dumnezeu cu incapacitatea omului de a le urma. El a găsit răspunsul în Noul Testament: Dumnezeu, devenind om în Isus Cristos, a împăcat omenirea cu el. Ceea ce era cerut omenirii nu era o respectare strictă a legilor şi a obligaţiilor religioase, ci un răspuns de credinţă, răspuns acceptat de Dumnezeu. Aceasta credinţă trebuia să se bazeze pe dragoste, nu pe frică.
Credinţa a lui Martin Luther l-a facut să intre în 1517 în conflict cu Biserica Romano-Catolică. Papa Leon al X-lea, pentru a strânge fonduri în vederea construirii Bazilicii Sf. Petru din Roma, a vândut credincioşilor indulgenţe. Prin vânzaresa de indulgenţe se oferea, în schimbul unei donaţii băneşti, anularea suferinţelor vremelnice datorate păcatului – odată iertat prin pocăinţă. Luther s-a declarat împotriva acestei practici.
La 31 octombrie 1517, Martin Luther a afişat pe uşa principală a bisericii din Wittenberg o listă cu cele 95 de teze. Ele cereau interzicerea comerţului cu indulgenţe. Aceste teze au circulat repede prin Germania şi au cauzat o mare controversă. Papa a ordonat ca Luther să compară la Augsburg, în faţa cardinalului Thomas Cajetan. Cardinalul i-a cerut să-şi retracteze cele 95 de teze. Luther a replicat că şi le va retrage doar dacă i se va dovedi pe baza Bibliei că el este cel ce greşeşte.
În 1521, papa, prin bula de excomunicare emisă împotriva lui Luther, a cerut împăratului Carol al V-lea să-l execute. Acesta, în loc să satisfacă dorinţa papei, a convocat o adunare pentru examinarea lui Luther. Oficialităţile din dietă i-au cerut să-şi retragă declaraţiile. Luther a refuzat, iar membrii dietei l-au declarat indezirabil.
Luther reuşit să scape de pedeapsă cu ajutorul prietenului lui, guvernatorul Saxoniei, care l-a ascuns în castelul din Wartburg, castel aflat în apropiere de Eisenach. Lui Luther i-a pus pseudonimul cavalerul George. Pe durata şederii sale în Wartburg, Luther a început să traducă Noul Testament în limba germană.
Preocuparea principală a împăratului era războiul cu Franţa, aşa că în cele din urmă Luther şi-a putut permite să revină la catedra din Wittenberg. Încercările sale de reformare a bisericii locale nu au avut succes în Europa Centrală în timpul vieţii sale, dar au fost continuate de discipolii săi. În 1524 numeroşi ţărani din Germania s-au folosit de teoria lui Luther ca pretext pentru a declanşarea unei revolte ţărăneşti.
În 1525, Martin Luther s-a însurat cu fosta călugăriţă Katharina von Bora, arătându-se astfel adversar al impunerii celibatului preoţesc. Restul vieţii şi l-a petrecut scriind, ţinând predici şi organizând Reforma bisericii în Saxonia. Luther a murit la 12 februarie 1546 în Eisleben, oraşul în care se născuse.
Luther este cunoscut ca “părintele Reformei”. Intenţia lui însă nu a fost crearea unei Biserici noi, alternative, ci înnoirea întregii Biserici Universale.
A disparut filmul subtitrat, si VIDEO by deekay120278
Black and White documentary
05 Feb 2011 5 Comments
in Alexandr Solzhenitsyn, Carti Online / Online Books, Filme Limba Romana, Limba Romana, Persecution Tags: Alexandr Solzhenitsyn, Binecuvintata fii inchisoare, film, Istoria Evanghelica, Nicole Valery, persecutie, video
The film is in the Romanian language, however, you can read an article and timeline on Alexandr Solzhenitsyn in the English language at the bottom of this post.
Binecuvintata fii inchisoare – film dupa cartea lui Nicole Valery. Plon, Paris. Despre experienta carcerala : De la Soljeniţîn la Steinhardt: Gulagul între suferinţă mărturisită şi credinţă.
Alexander Soljenitin – Toti scriitori care au vorbit despre inchisoare fara sa fi trecut prin ea s-au simtit obligati sa-si arate simpatia fata de detinuti si sa blesteme inchisoarea. Eu am stat acolo mult timp, acolo mi-am faurit sufletul si pot spune fara ocol: BINECUVINTATA FII INCHISOARE….. binecuvintat fie rolul care l-ai jucat in existenta mea!
VIDEO by Noua Galilee
Scriitorul rus, care a decedat la 3 august 2008, la vârsta de 89 de ani, a condamnat neîncetat universul inuman al lagărelor sovietice. Arestat în 1945 pentru că l-a criticat pe Stalin, a stat opt ani în închisoare.
A primit premiul Nobel pentru literatură în 1970, dar, în 1974, autorităţile de la Moscova i-au retras cetăţenia sovietică, expulzându-l din URSS. În 1973, Aleksandr Soljeniţîn publicase „Arhipelagul Gulag” în Occident şi a fost acuzat de trădare. A locuit apoi în Germania, Elveţia şi Statele Unite ale Americii, înainte de a reveni în Rusia, în 1994, după destrămarea Uniunii Sovietice. După întoarcerea în ţara natală, el a condamnat evoluţia Rusiei postsovietice.
Literature of Protest: Alexandr Solzhenitsyn
The high school physics-teacher-turned-novelist whose writings shook an empire by Edward E. Ericson, Jr.
January 1, 2000
A high school teacher in his hovel far from home spends every spare minute writing—and then burying the manuscripts in jars. Who could have guessed that he was changing history? A Soviet-era joke set in the future has a teacher asking who Soviet president Leonid Brezhnev was and a schoolgirl replying, “Wasn’t he some insignificant politician in the age of Solzhenitsyn?”
As a boy, Alexandr Solzhenitsyn planned to find fame through commemorating the glories of the Bolshevik Revolution. But as an artillery captain, he privately criticized Stalin and got packed off to eight years in the prison camps. There, the loyal Leninist encountered luminous religious believers and moved from the Marx of his schoolteachers to the Jesus of his Russian Orthodox forefathers: “God of the Universe!” he wrote, “I believe again! Though I renounced You, You were with me!”
After prison, Solzhenitsyn poured out once-unimaginable tales of the brutality of Soviet prison life. With One Day in the Life of Ivan Denisovich, the unknown author became lionized worldwide as a truth-telling freedom-fighter. A publishing event that Premier Nikita Khrushchev authorized as part of his de-Stalinization campaign looks, in retrospect, like the first crack in the Berlin Wall.
The Gulag Archipelago, a history of the Soviet concentration camps, prompted the Kremlin to ship the author westward in 1974.
At home, Solzhenitsyn had scolded the Soviet leaders for their attempted “eradication of Christian religion and morality” and for substituting an ideology with atheism as its “chief inspirational and emotional hub.” But once in the West, he scolded Western elites for discarding “the moral heritage of Christian centuries with their great reserves of mercy and sacrifice” and for substituting “the proclaimed and practiced autonomy of man from any higher force above him.”
Thus many Western intellectuals also turned against him (one headline bellowed, “Shut Up, Solzhenitsyn”). Despite his moderate political inclinations, critics pinned false labels on him: reactionary, chauvinist, monarchist, theocrat, even anti-Semite.
Solzhenitsyn replied, “They lie about me as if I were already dead,” and complained, “Nobody ever gives any quotes.”
Moving to Vermont and listening only to “the sad music of Russia,” Solzhenitsyn fulfilled his boyhood plan with The Red Wheel, but now the Bolshevik Revolution was not celebrated but lamented. And “the main cause of the ruinous Revolution that swallowed up some sixty million of our people” was—as he had heard his elders starkly say—that “men have forgotten God.” That forgetting is also “the principal trait of the entire twentieth century.”
Today as the Cold War rapidly disappears from modern consciousness, Solzhenitsyn is less well-known. But he remains the indispensable witness to and keenest interpreter of the century’s greatest intellectual and political conflict. New Yorker editor David Remnick calls him our age’s “dominant writer” and says, “No writer that I can think of in history, really, was able to do so much through courage and literary skill to change the society they came from. And, to some extent, you have to credit the literary works of Alexandr Solzhenitsyn with helping to bring down the last empire on earth.”
Edward E. Ericson, Jr., is a professor of English at Calvin College, Grand Rapids, Michigan, and author of Solzhenitsyn and the Modern World (Regnery Gateway, 1993).
1917 Russian Revolution
1918 Alexandr Solzhenitsyn is born
1928 Joseph Stalin consolidates his power; first Five-Year Plan
1936-39 Stalin’s great purge annihilates tens of thousands
1945 Solzhenitsyn arrested as a captain in the army; Soviets consolidate power in Eastern Europe, which begins the Cold War
1953 Solzhenitsyn released from prison camps and diagnosed with terminal cancer; Nikita Khrushchev takes power in U.S.S.R. upon Stalin’s death
1962 Publishes One Day in the Life of Ivan Denisovich
1968 Publishes Cancer Ward and First Circle
1970 Awarded the Nobel Prize for literature
1973 Publishes first volume of Gulag Archipelago
1974 Exiled from his homeland
1988 Mikhail Gorbachev becomes U.S.S.R. president
1989 Berlin Wall dismantled
1994 Solzhenitsyn returns to Russia
In his autobiographical The Oak and the Calf, Alexandr Solzhenitsyn recalls how he “wrote” in the camps, where writing was forbidden—and how vulnerable his work was.
In the camp, this meant committing my verse—many thousands of lines—to memory. To help me with this, I improvised decimal counting beads and, in transit prisons, broke up matchsticks and used the fragments as tallies. As I approached the end of my sentence, I grew more confident of my powers of memory, and began writing down and memorizing prose—dialogue at first, but then, bit by bit, whole densely written passages. … But more and more of my time—in the end as much as one week every month—went into the regular repetition of all I had memorized.
Then came exile, and right at the beginning of my exile, cancer. … In December  the doctors—comrades in exile—confirmed that I had at most three weeks left.
All that I had memorized in the camps ran the risk of extinction together with the head that held it. This was a dreadful moment in my life: to die on the threshold of freedom, to see all I had written, all that gave meaning to my life thus far, about to perish with me. …
I hurriedly copied things out in tiny handwriting, rolled them, several pages at a time, into tight cylinders and squeezed these into a champagne bottle. I buried the bottle in my garden—and set off for Tashkent to meet the new year and to die. [In fact, he was treated and recovered completely.]
For more information on this topic, see:
A World Split Apart: An Address by Aleksandr Solzhenitsyn
Copyright © 2000 by the author or Christianity Today International/Christian History magazine.
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