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description=20 de articole publicate de Liviu în luna July 2011;

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rei maria theotokos etc paleo ortodoxie a luat locul milenianismului si anabaptismului abordarea hermeneutica in context patristic consensus fide crestinism redus la esente c s lewis importanta crezului abordarea axiologica eclectic ecumenica chiar in defavoarea protestantilor si alaturi de catolico ortodocsi avort anti hirotonire femei gay respingerea iconoclasmului radical restaurationism sabatarianism conceptia despre nemurirea sufletului via oscar cullmann dreptul de veto al constiintei istoriei si ratiunii in fata abuzurilor traditiei comparativ cu fosta placinta azs mutatia arata acum asa respingerea radicalismelor de sorginte anabaptista botez numai adult si prin scufundare antagonism biserica stat iluzia puerila sola scriptura ostilitatea apriorica fata de crezurile bisericii respingerea speculatiilor milenariste stabiliri de date ale parusiei cu tot cu scorneala sanctuarului si tot ce deriva din inventie respingerea deviatiilor heterodoxe capitale ex anti trinitarianismul parintilor azs respingerea obsesiilor puritane nu semnul crucii nu vin corectat in nu abuzului betiei respingerea substituirii autoritatii traditiei hermeneutice multimilenare de catre revelatiile spiritului profetic aka egw practic azs inlocuiesc parintii bisericesti cu o unica mama bisericeasca revenirea la filonul teologic crestin clasic trinitaro centric si recuplarea la marea traditie hermeneutica apofatico patristica plasarea undeva la intersectia dintre ortodoxia steinhardt iana paleo ortodoxie si wesley anism corectate prin biblism ancorat in adevarul istoric sabat si natura omului rezumand tendinta ar fi de aliniere la protestantismul evanghelic de sorginte wesleyana in dialog amical si acord partial cu ortodoxia in ce are ea mai bun si valoros pastrand in acelasi timp reminiscente restaurationiste precum sabatul si nemurirea conditionata a sufletului argumentata a la oscar cullmann ps de mare mirare mi au fost cuvintele frumoase despre john wesley a fost un personaj extraordinar de important in istoria crestinismului si ramane asa pana astazi din partea cronicarului tinand cont de filiatia sa si de aversiunea fatisa a guru ului de la chicago vis a vis de fratii wesley cei care au tinut piept deismului rationalist al timpului pps trebuie sa i amendez cronicarului cateva scapari erori grave istorice si nu ma voi lega de subiectivismele lui triumfaliste vis a vis de cultul pe care il deserveste si de cate este platit cred ca sorin era la fotbal cand s au predat la seminar subiectele din orele pe care se vede ca le a chiulit pentru sabat proto azs ei sunt indatorati mai degraba baptistilor de ziua a saptea pe filiera rachel oakes frederick wheeler t m preble decat celor de la christian connection domnia sa cronicarul poate consulta george r knight în așteptarea revenirii lui isus o scurtă istorie a adventiștilor de ziua a șaptea v s p 30 32 c mervyn maxwell tell it to the world the story of seventh day adventists cap 11 a widow witnesses richard w schwarz light bearers to the remnant denominational history textbook for seventh day adventist college classes chapter 4 after the disappointment 1 2 bates a preluat sabatul nu de la christian connection ci de la baptistii de ziua a saptea conceptia adventista despre scriptura difera masiv de cea metodista in timp ce prima face din egw un corset hermeneutic metodistii sunt scandalizati de pretentiile fostei lor coreligionare si sunt adeptii patrulaterului wesleyan paradigma primatului bibliei secondata de traditie ratiune si experienta partajează asta partajează pe facebook se deschide într o fereastră nouă facebook partajează pe x se deschide într o fereastră nouă x partajează pe linkedin se deschide într o fereastră nouă linkedin partajează pe pinterest se deschide într o fereastră nouă pinterest partajează pe tumblr se deschide într o fereastră nouă tumblr trimite unui prieten un email cu o legătură se deschide într o fereastră nouă email partajează pe reddit se deschide într o fereastră nouă reddit imprimare se deschide într o fereastră nouă imprimare apreciază încarc înregistrat sub uncategorized despre pseudo fericire boetius iulie 23 2011 lasă un comentariu din mangaierile filosofiei partajează asta partajează pe facebook se deschide într o fereastră nouă facebook partajează pe x se deschide într o fereastră nouă x partajează pe linkedin se deschide într o fereastră nouă linkedin partajează pe pinterest se deschide într o fereastră nouă pinterest partajează pe tumblr se deschide într o fereastră nouă tumblr trimite unui prieten un email cu o legătură se deschide într o fereastră nouă email partajează pe reddit se deschide într o fereastră nouă reddit imprimare se deschide într o fereastră nouă imprimare apreciază încarc înregistrat sub citat meditatie cand resentimentele fac teologie sabat vs duminica iulie 23 2011 un comentariu canonul 16 si simbata se face sfinta liturghie sambata impreuna cu alte scripturi si se citeasca si evanghelia 66 ap 55 56 trut zg 49 51 laod se dispune ca si sambata sa se savirsesca slujbe divine si sa se citeasca din sfinta evanghelie si alte carti sfinte pentru a dezradacina obiceiul la unii crestini de a urma simbata rinduielile ebraice vezi si can 66 ap si 29 laod canonul 29 cinstirea duminicii nu se cuvine crestinilor si urmeze obiceiurilor iudaice si sambata s o petreaca in repaus ci si lucreze in ziua aceasta duminica insa cinstind o cu deosebire de le ar fi cu putinta sa o petreaca in odihna ca si crestini iar de s ar gasi ca sint iudaisti si fie anatema de la hristos 7 64 66 70 77 ap 71 55 66 trul 1 antioh 76 37 38 l aod 57 73 106 cartg parintii avind in vedere tendinta unor crestini de a serba atit simbata cit si duminica dispun categoric ca sambata sa se lucreze iar duminica ziua invierii zi de bucurie sa nu se posteasca can 66 ap sa nu si plece genunchii la rugaciune can 20 sin i ec si sa nu se lucreze eusebiu ist iv 18 19 20 de le ar fi cu putinta aceasta insemneaza ca nu toti sunt obligati si nu lucreze duminica la aceasta valsamon sint at iii 197 adauga ca in caz de nevoie sau saracie sau din neaparata necesitate se poate lucra si duminica si unii ca acestia nu vor cadea sub pedeapsa arhidiacon prof dr ioan n floca canoanele bisericii ortodoxe 1992 p 220 223 am citat mai sus fragmentele din canoanele sinodului al cincilea local de la laodiceea 343 referitoare la sabat este cat se poate de evidenta conjunctura si coloratura virulent anti iudaica in care aceste canoane au fost emise polemica acerba dintre sinagoga si biserica mai face o victima sabatul perceput ca randuiala ebraica la concurenta cu randuiala crestina a duminicii sabatul este explicit si irevocabil anatemizat ca zi de inchinare rivala a duminicii oamenii de atunci ai bisericii si au permis nelegiuirea de a porunci fix in contra poruncii divine sa se lucreze sambata in timp ce dumnezeu interzisese explicit munca in sabat 8 adu ţi aminte de ziua de sabat ca s o sfinţeşti 9 să lucrezi şase zile şi să ţi faci toată lucrarea ta 10 dar ziua a şaptea este sabatul domnului dumnezeul tău să nu faci nici o lucrare nici tu nici fiul tău sau fiica ta nici sclavul tău nici sclava ta nici vitele tale şi nici străinul care locuieşte în cetatea ta 11 căci în şase zile a făcut domnul cerurile pământul marea şi tot ce este în ele dar în ziua a şaptea s a odihnit de aceea a binecuvântat domnul ziua de sabat şi a sfinţit o exodul 20 8 11 ntr obraznicia incomensurabila a bisericii a fost si ramane de a si contrazice fatis dumnezeul de a l corecta si scoate de sub influenta nefasta a evreilor este remarcabil ca si in jumatatea secolului 4 dupa cristos obiceiul sfant al sabatizarii era inca inradacinat la suficient de multi crestini care aveau nevoie sa fie mustrati prin pastorala anti divina a bisericii tupeul canonului 29 este strigator la cer nu doar ca nu se cuvine crestinilor sa asculte de o porunca divina explicita veche de cand lumea dar li se cere impune mot a mot sa calce in picioare porunca divina sa faca de ai dracului fix pe dos de cum zice porunca iaca ce monstri naste ura dintre evreii anti cristi si crestinii anti evreisme ramane o mare taina pana astazi cum de majoritatea crestinilor extirpa din decalog o porunca a patra a sabatului si o declara iudaica in timp ce restul sunt pastrate ca si crestine pe baza unei nenorocite antice rivalitati partajează asta partajează pe facebook se deschide într o fereastră nouă facebook partajează pe x se deschide într o fereastră nouă x partajează pe linkedin se deschide într o fereastră nouă linkedin partajează pe pinterest se deschide într o fereastră nouă pinterest partajează pe tumblr se deschide într o fereastră nouă tumblr trimite unui prieten un email cu o legătură se deschide într o fereastră nouă email partajează pe reddit se deschide într o fereastră nouă reddit imprimare se deschide într o fereastră nouă imprimare apreciază încarc înregistrat sub citat istoria bisericii meditatie studiu biblic a long journey home thomas oden iulie 23 2011 lasă un comentariu thomas oden editor of the ancient christian commentary on scripture inter varsity press has written extensively of the tendency of modern people to underestimate the contributions of the past and exaggerate the wisdom of the present oden himself a theologian firmly ensconced in the classical liberal tradition for many years increasingly recognized in the late sixties that his disrespect for and ignorance of the christian past had severely warped his own theological philosophical historical and political perspective oden s spiritual pilgrimage over the past twenty five years is in many ways an apt illustration of a theologian reawakening from wilken s self imposed amnesia and is worth examining in some detail thomas oden grew up in a home that was deeply rooted in the pietistic tradition and the political ideals of the democratic party 10 oden s parents combined a devotion to the scripture and to a deeply personal faith with a commitment to liberal political philosophy and the union movement oden took this upbringing seriously especially the idea that genuine faith always demonstrates itself in concrete action in high school oden organized students in the united world federalist movement and in his college days gravitated to quasi socialist philosophy as he worked ardently for the students for democratic action at the university of oklahoma when oden decided to attend perkins school of theology in dallas he based his choice on the hope that the church could effectively serve as a change agent in society rather than on a strong personal commitment to the biblical message at perkins joseph matthews exposed oden to secular and religious existentialist thought oden devoured the works of sartre camus and marcel rudolf bultmann however best symbolizes the direction of oden s thought bultmann s existentialist categories resurrected the bible s relevance for oden once again oden could read the bible although through the interpretive lenses of what oden was later to label modernity as oden left perkins for graduate study at yale under the guidance of h richard niebuhr a specific theological vocation crystallized within him oden s conception of this vocation however was itself shaped by his idealization of the new as he was later to describe these early years oden as a young theologian believed his peers and students would judge his contribution to the academy and church by the criterion of innovativeness the call to create and innovate superseded oden s appreciation and appropriation of the church s own tradition and self understanding he continued to be avidly attracted to existentialism throughout the late fifties and early sixties a fascination followed and complemented by an interest in post freudian psychology novel experimentation combined with a deep mistrust and disdain for the past marked oden s thought and work during this initial period his interaction with scripture and other theological texts was less a dialogue than a filtering process where he allowed sources to speak to him only insofar as they could meet his conditions worldview and assumptions as a modern man i was determined not to accept any reports that could not be fitted into my modern worldview furthermore i was mentored especially by bultmann tillich heidegger and rogers to understand that what it meant to be a theologian was to struggle to create something new to develop a new theology to see things differently than any others had seen things before and thereby to offer my personal skill and subjective experience as a theologian to the emergent world 11 some fruit spawned by the freewheeling sixties led oden to question seriously his theological presuppositions and methodology by 1968 i could see the tremendous harm caused by sexual experimentation even among my friends i could also see their lives being torn up by family disintegration and mind altering drugs the wonderful world they thought they were creating was simply turning to dust ashes and pain enormous pain 12 as oden reexamined the direction his theological methodology had taken him he understood he had come to a dead end where was he to turn modernity s well had run dry for oden soon he would find himself drinking from unexpected sources oden began teaching at drew university in the early seventies and encountered there the jewish philosopher and true renaissance man will herberg interestingly enough it was herberg who in no uncertain terms warned oden that his overall understanding and theological perspective would remain grossly misshapen unless he supplemented his immersion in modern theological sources with a concentrated exposure to the world of the church fathers oden followed herberg s advice and for the next five years devoted himself to an attentive study of patristic texts during this time his understanding of how to do theology changed dramatically as a result oden radically reshaped his theological agenda for the coming years his previous interpretive community had trained oden to assume that theologians must be creative and novel in their work if they were to fulfill and validate their vocations in the church seminary university and broader intellectual community the fathers challenged these fundamental assumptions the more oden read them the more he realized how much of what he had assumed was new was as old as the apostolic tradition itself the early christian writers had intuited many ideas oden had considered modern contributions as oden studied patristic thought he increasingly realized that theology could be indeed must be done in the context of the worshiping community of the church a fellowship that stretched across a vast expanse of years cultures and languages yet oden discerned themes and practices that remained constant in the church s life and reflection a central consensual understanding of god s entrance into history in jesus christ in the community of the church and its accumulated history and tradition oden found a corrective...