Presedintele tarii Camerun vrea sa inchida toate Bisericile Penticostale

Church service in Cameroon. Photo credit Elin B Flickr Creative Commons

Guvernul din Camerun a inchis aprox. 50 de biserici Penticostale, ale unei denominatii care nu este recunoscuta de guvernul din Camerun, dar intentia lor este sa inchida toate bisericile Penticostale (majoritatea populatiei este crestina in Camerun si se estimeaza aprox. 100 de biserici din cele 500 vor fi inchise in curand). Guvernul acuza bisericile Penticostale de a mima minuni si a-si omora cetateni din bisericile lor, de a fi galagiosi, si in acelasi timp. guvernul cere ca toate bisericile sa se inregistreze . Guvernul da autorizatie doar  bisericilor Catolice, Presbyteriene, Baptiste, Musulmane si cateva alte biserici.

Unele dintre cazuri pentru care se ia o decizie atat de dura e faptul ca unii enoriasi refuza tratament pentru anumite boli din cauza credintei lor, iar un caz citat a fost o fetita de 9 ani care a murit in timp ce pastorul se ruga pentru ea, zicand ca era demonizata. O femeie citata se plange ca toti copii ei au fugit de la Biserica Catolica la biserica Penticostala. Mai jos, raportul de la Christian Post:

Zeci de biserici penticostale au fost închise în Camerun, după ce autoritățile guvernamentale s-au sesizat privind presupuse „practici criminale” care ar avea loc în cadrul lăcașurilor de închinare. Photo on right www.cia.gov )

Președintele Paul Biya, aflat la putere din anul 1982, a ordonat luna trecută închiderea mai multor biserici penticostale, invocând motive de securitate publică.

„Vom elimina toți acei așa-ziși pastori creștini penticostali care se folosesc de numele lui Isus Christos pentru a mima miracole și a omorî cetățeni în bisericile lor. Și-au întins libertățile la maximum”, a spus Mbu Anthony Lang, un oficial guvernamental din Camerun, citat de BosNewsLife, în Christian Post.

Acuzațiile aduse la adresa celor câteva zeci de biserici (între care zece aflate chiar în capitala Yaounde) au inclus „șantaj”, „gălăgia nocturnă repetată” și „prozelitism”, a adăugat Ministrul Comunicațiilor Issa Tchiroma Bakary.

„Autoritățile administrative responsabile de păstrarea ordinii publice au fost nevoite să își asume responsabilitatea”, a mai spus Bakary într-o conferință de presă care a avut loc săptămâna trecută.

Sursele:

Videos and Photos from the West Coast Youth Conference at Happy Valley, Arizona (Credo TV)

Credo TV is featuring 6 videos of the conference held this past weekend – Friday – Sunday here – http://www.credo.tv/index.php/en/conferințe/west-coast-youth-convention.html Click on the link to watch the videos.

Faceti click pe poze sau pe acest link – http://www.credo.tv/index.php/en/conferințe/west-coast-youth-convention.html sa vizionati programele de la Conferinta (6 fisiere video la Credo TV)

photos via Facebook – West Coast Youth Conference Page, you can see additional photos here.

Born again Christians – David Platt

platt

We live in a day when it means almost nothing to be a Christian. According to research almost 4 out of every 5 Americans identify themselves as Christians. 4 out of 5? But in this group of self proclaimed Christians, less than half of them are involved in church on a weekly basis, less than half of them actually believe the Bible is true. An overwhelming majority of them don’t have a biblical view of the world around them. So, researchers went even deeper then, to distinguish men and women who are born again Christians, as if there’s any other kind of ‘Christian’. But, these are people who say they’ve made a personal commitment to Jesus. They believe they will go to heaven because they’ve accepted Jesus as their Savior. And according to research, almost half of Americans, so half of Americans are born again Christians.

But, you look at this group of born again Christians and researchers have found that their beliefs and lifestyles are virtually indistinguishable from the world around them. Many born again Christians believe that their works will earn them a place in heaven. Others think that Christians and Muslims worship the same God. Some believe that Jesus sinned while He was on earth. And an ever increasing number of born again Christians just describe themselves as marginally committed to Jesus.

So, people have used data like this to conclude that Christians are not really that different form the rest of the world. But I don’t think that interpretation of that research is accurate. I think that the one thing that’s abundantly clear from those statistics is there are a whole lot of people in our country who think that they are Christians, but they are not. There’s scores of people, here and around the world, who culturally identify themselves as Christians and biblically are not followers of Christ.

VIDEO by VergeNetwork

Join the Christians of Iraq in praying for unity of the Church – Week of Prayer Starts January 18

iraq

Mission News Network reporting:

Iraq (MNN) – Yesterday saw the deadliest violence in Iraq since late November. Despite the uptick, Open Doors USA says believers are coming together in Baghdad. Starting tomorrow, Christ-followers from 14 different denominations will gather for a Week of Prayer for Christian Unity.

It’s modeled after Christ’s petition in John 17:20-21 – „that they all would be one.” Get your friends to join you in praying for the Church and Iraq and throughout the Middle East.

Read more on the Global Persecution Watch Page

Mai mult

Tim Keller – A Call to Justice

Tim Keller speaks in Durham North Carolina June 2012 from Deuteronomy 15:

When you try to take the Gospel out of your private ice and even out of the church and out into the world, there’s basically two ways to do that: word and deed. You talk to people about the love of God (evangelism) and you can embody, you can show the love of God in deeds. Take a look at Luke 10. The first half is Gospel messaging- it’s talking about the love of God. Te second half of Luke 10 is Gospel neighboring; it’s doing deeds of love, it’s showing the love of God.

When you go out into the world to do evangelism, first of all nobody but christians are going to help you. And even if all christian churches come together to do evangelism in a big place, it’s actually tricky because you’re trying to get people into the churches and which churches do they go to? But when it comes to doing justice… sometimes the Bible talks about doing mercy, which is really the motivation, or doing service, which is really the form of the action and justice is the effect of the action.

Whenever the Bible says to go out into the world and show in deed, like the Good Samaritan did… go out there and do justice, it brings , first of all non christians who say, „Let’s do this with you and the churches have got to come together. There is no better way for churches to come together than to do justice and show the world the love of Christ.

Tim Keller preaches a sermon on Deutoronomy 15 that talks about a call to justice, then the power for doing justice and the testimony of justice.

Uploaded by  June 2012

Arousing Ourselves to Death, Dr. Russell Moore

Touchstone Archives: Arousing Ourselves to Death.

A very sobering editorial from Dr. Russell Moore, Dean of the School of Theology at Southern Baptist Theological Seminary. Here’s a short excerpt:

A culture that doesn’t safeguard the dignity of human sexuality is a culture on its way to nihilism. Yes, pornography is an issue of social justice. After all, pornography, at least as we know it today, is rarely about mere “images.” Behind those images stand real persons, created in the image of God, who through some sad journey to a far country of despair have tumbled down to this.

Porn Is Ravaging Our Churches

The couple will typically tell me first about how stressful their lives are. Maybe he’s lost his job. Perhaps she’s working two. Maybe their children are rowdy or the house is chaotic. But usually, if we talk long enough about their fracturing marriage, there is a sense that something else is afoot. The couple will tell me about how their sex life is near extinction. The man, she’ll tell me, is an emotional wraith, dead to intimacy with his wife. The woman will be frustrated, with what seems to him to be a wild mixture of rage and humiliation. They just don’t know what’s wrong, but they know a Christian marriage isn’t supposed to feel like this.

It’s at this point that I interrupt the discussion, look at the man, and ask, “So how long has the porn been going on?” The couple will look at each other, and then look at me, with a kind of fearful incredulity that communicates the question, “How do you know?” For a few minutes, they seek to reorient themselves to this exposure, wondering, I suppose, if I’m an Old Testament prophet or a New Age psychic. But I’m not either. One doesn’t have to be to sense the spirit of this age. In our time, pornography is the destroying angel of (especially male) Eros, and it’s time the Church faced the horror of this truth.

A Perversion of the Good

In one sense, the issue of pornography is not new at all. Human lust for covenant-breaking sexuality is rooted, Jesus tells us, not in anything external to us but in our fallen passions (Matt. 5:27–28). Every generation of Christians has faced the pornography question, whether with Dionysian pagan art, or with Jazz Age fan-dancers, or with airbrushed centerfolds.

But the situation is unique now. Pornography is not now simply available. With the advent of Internet technology, with its near universal reach and its promise of secrecy, pornography has been weaponized. In some sectors, especially of our young male populations, it is nearly universal. This universality is not, contrary to the propaganda of the pornographers themselves, a sign of its innocence but of its power.

Like all sin, pornography is by definition a perversion of the good, in this case of the mystery of the male and female together in a one-flesh union. The urge toward this is strong indeed, precisely because our Creator, in manifold wisdom, decided that human creatures would not subdivide like amoeba, but that the male would need the female, and the female the male, for the race to survive.

Beyond that is an even greater mystery still. The Apostle Paul tells us that human sexuality is not arbitrary, nor is it merely natural. It is, he reveals, itself an icon of God’s ultimate purpose in the gospel. The one-flesh union is a sign of the union between Christ and his Church (Eph. 5:22–33). If human sexuality is patterned after the very Alpha and Omega of the cosmos, no wonder it is so difficult to restrain. No wonder it seems so wild.

An Ecclesial Issue

Pornography, by its very nature, leads to insatiability. One picture, stored in the memory, will never be enough to continue arousing a man. God, after all, designed the man and the woman to be satisfied not with a single sex act but with an ongoing appetite for each other, for the unitive and procreative union of flesh to flesh and soul to soul. One seeking the mystery outside of this covenantal union will never find what he is looking for. He will never find an image naked enough to satisfy him.

Yes, pornography is an issue of public morality. We have spoken to this repeatedly. A culture that doesn’t safeguard the dignity of human sexuality is a culture on its way to nihilism. Yes, pornography is an issue of social justice. After all, pornography, at least as we know it today, is rarely about mere “images.” Behind those images stand real persons, created in the image of God, who through some sad journey to a far country of despair have tumbled down to this. We agree with those—often even secular feminists with whom we disagree on much—who say that a pornographic culture hurts women and children through the objectification of women, the trafficking of children, and the commodification of sex.

But before pornography is a legal or cultural or moral issue, it is an ecclesial one. Judgment must, as Scripture tells us, begin with the household of God (1 Pet. 4:17). The man who is sitting upstairs viewing pornography while his wife chauffeurs their children to soccer practice might well be a religionless, secular culture warrior. But he is just as likely to be one of our church members, maybe even one who reads Touchstone magazine.

To begin to address this crisis, we call on the church of Jesus Christ to take seriously what is at stake here. Pornography is about more than biological impulses or cultural nihilism; it is about worship. The Christian Church, in all places and in all times and in all communions, has taught that we are not alone in the universe. One aspect of “mere Christianity” is that there are unseen spiritual beings afoot in the cosmos who seek to do us harm.

These powers understand that “the sexually immoral person sins against his own body” (1 Cor. 6:18). They understand that a disruption of the marital sexual bond defaces the embodied icon of Christ and his Church (Eph. 5:32). They know that pornography, in the life of a follower of Jesus Christ, joins Christ, spiritually, to an electronic prostitute or, more likely, to a vast digital harem of electronic prostitutes (1 Cor. 6:16). And these accusing powers know that those who unrepentantly practice these things “will not inherit the kingdom of God” (1 Cor. 6:9–10).

Sham Repentance

This means that our churches cannot simply rely on accountability groups and blocking software to combat this scourge. We must see this as darkly spiritual and, first and foremost, reclaim a Christian vision of human sexuality. Internet pornography, after all, is downstream from a view of human sexuality that is self-focused and fruitless. In an era when sex is merely about achieving orgasm by any means necessary, we must reiterate what the Christian Church has always taught: sex is about the covenant union of one man with one woman, a union that is intended to bring about flourishing, love, happiness, and, yes, sensual pleasure.

But it is also intended to bring about new life. An incarnational picture of sexuality, rooted in the mystery of the gospel, is the furthest thing possible from the utilitarian ugliness of pornography. Our first step must be to show why pornography leaves a person, and a culture, so numb and empty. Human sexuality is, as our colleague Robert George put it, more than “body parts rubbing against one another.”

Moreover, we must call for repentance in our own churches, and this will be more difficult than it sounds. Pornography brings with it a kind of sham repentance. Immediately after an “episode” with pornography is “over,” the participant usually, especially at first, feels a kind of revulsion and self-loathing. An adulterer or a fornicator of the more traditional kind can at least rationalize that he is “in love.” Most people, though, don’t write poetry or romantic songs about this isolated, masturbatory compulsion. Even the pagans who find pornography pleasant and necessary seem to recognize that it is kind of pitiful.

Typically, for those who identify as Christians, a pornographic episode is followed by a resolve “never to do it again.” Often these (again, typically) men promise to seek out some sort of accountability and leave it behind. But often this resolve is less about a convicted conscience than about a sated appetite. Even Esau, belly full of red stew, wept for his lost birthright, but “found no chance to repent, though he sought it with tears” (Heb. 12:17).

Without genuine repentance, the cycle of temptation will grind on. The powers of this age will collaborate with the biological impulses to make it seem irresistible again. The pseudo-repentance will only keep the sin in hiding. This is devil work, and is among those things our Lord Jesus came to destroy (1 John 3:8).

Genuine Repentance

Our churches must show what genuine repentance looks like. This does not mean setting up legalistic rules and regulations against the use of technology itself. This, the Apostle Paul tells us, is “of no value in stopping the indulgence of the flesh” (Col. 2:23). It does mean, however, that every point of temptation comes with a corresponding means of escape (1 Cor. 10:13). For some especially vulnerable members of our churches, this will mean giving up the use of home computers or of Internet technology altogether.

Such a suggestion seems absurd to many, as though we were suggesting that some Christians might do well to stop eating or sleeping. But human beings have lived thousands of years without computers and without the Internet. Is our Lord Jesus right when he says it is better to cut off one’s hand or gouge out one’s eye rather than be condemned by our sin? (Matt. 5:29). How much less is it, then, to ask that one cut through a cable?

We must also empower women in our congregations to grapple as Christians with husbands enslaved to pornography. We believe, and have taught emphatically, that wives should submit to their husbands (Eph. 5:23). But, in Scripture and in Christian teaching, all submission (except to the Lord directly) has limits. The husband’s body, the Bible says, belongs to his wife (1 Cor. 7:4). She need not subject herself to being the physical outlet for her husband’s pornographically supplied fantasies. If both are members of a Christian church, and if he will not repent, we counsel the wife to follow our Lord’s steps (laid out in Matt. 18:15–20) to call a brother to repentance, up to and including church action.

The Gospel Answer

Finally, and most importantly, we call on the church to counteract pornography with what the demonic powers fear most: the gospel of Jesus Christ. Jesus, after all, walked with us, before us, into the testing of the appetites. His enemy and ours offered him a solitary masturbatory meal, to be wolfed down in the desert. Jesus turned back Satan’s offer, not because he did not hunger, but because he wanted a marriage supper, joined with his Church “as a bride adorned for her husband” (Rev. 21:2).

The powers want any child of Adam, especially a brother or sister of the Lord Jesus, to cringe in hiding from accusation. Through the confession of sin, though, any conscience, including one darkened by pornography, can be cleansed. By the blood of Christ, received in repentance and faith, no satanic indictment can stand, not even one that comes with an archived Internet history.

—Russell D. Moore, for the editors

Russell D. Moore is the author of Adopted for Life: The Priority of Adoption for Christian Families and Churches. He lives with his family in Louisville, Kentucky, where he serves as Dean of the School of Theology and Senior Vice-President for Academic Administration at The Southern Baptist Theological Seminary and as preaching pastor at Highview Baptist Church. He is a senior editor of Touchstone.

Read more: http://www.touchstonemag.com/archives/article.php?id=24-03-003-e#ixzz1KjFPxXBW

A culture that doesn’t safeguard the dignity of human sexuality is a culture on its way to nihilism. Yes, pornography is an issue of social justice. After all, pornography, at least as we know it today, is rarely about mere “images.” Behind those images stand real persons, created in the image of God, who through some sad journey to a far country of despair have tumbled down to this.

Read more: http://www.touchstonemag.com/archives/article.php?id=24-03-003-e#ixzz1KjG12iKy

Are We Longing for Repentance? by Leonard Ravenhill (Revival Preacher)

 

color photo of Leonard Ravenhill with his wife...

Image via Wikipedia

If you have never heard of Leonard Ravenhill (1907–1994), he was an English Christian evangelist and author who focused on the subjects of prayer and revival. He is best known for challenging the modern church (through his books and sermons) to compare itself to the early Christian Church as chronicled in the Book of Acts. His most notable book is Why Revival Tarries which has sold over a million copies worldwide.

Leonard Ravenhill, a ‘real’ revival preacher  influenced hundreds of preachers and Christian Leaders from Mainstream Baptists to Methodists to Pentecostals, among them A.W. Tozer, Keith Green,  Ravi Zacharias and others. Read more here…

You can also watch  „A Man of God” video with Leonard Ravenhill here.

Videourile Vodpod nu mai sunt disponibile.

Are We Longing for Repentance by Leonard Raven…, posted with vodpod

 

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