Posted by: DanutM | 24 November 2015

Frank Powell – 7 Signs You Are a Counterfeit Christian


I don’t usually carry cash. But on this day, I used a crisp $100 bill to pay for some new shoes. As I handed the bill to the cashier, she grabbed a pen. I was somewhat intrigued. Then, she ran the pen across the bill. Now I was puzzled. So, I asked her the purpose of marking up my crisp bills. Come to find out, this is standard procedure for $100 bills. The marker is designed to spot counterfeit bills.

Why would the cashier be concerned about this? The answer is obvious, right? Counterfeit money has no value. Maybe it can pose as authentic for a period of time, but eventually someone is going to buy one of those markers and expose the lie.

And whether you intentionally use a counterfeit bill is irrelevant. If the marker reveals that you tried to pay with fake money, you will lose a $100, at best, and lose a day of freedom in jail, at worst.

During his ministry, Jesus encountered fakes often. And what the market does to money, Jesus does to counterfeit followers. He exposes them.

Whether it was the Pharisees, who posed as righteous men of God or large crowds, who posed as committed followers, Jesus constantly exposed counterfeits.

So, what are qualities of a counterfeit Christian? This question is important. Much like fake money, fake Christians have no value. They flaunt a self-righteous attitude or selfless behavior. But, if you exposed their heart, you would find something different. Most importantly, as Jesus says in Matthew 7:24, eventually counterfeit Christians will be exposed.

To be fair, I don’t believe most Christians intentionally pose as fakes. They have either been handed a counterfeit Jesus or drifted away from the radical life Jesus calls his followers to imitate. With that said, I think every Christian can use this post to work on their heart.

Here are seven signs you are a counterfeit Christian. Read More…

Posted by: DanutM | 24 November 2015

Managerii spiritualității

Originally posted on Cu drezina:

(Sursa) (Sursa)

Revin asupra acestui subiect nu pentru că aș fi dezvoltat vreo obsesie pentru el, ci pentru a nuanța lucruri pe care le-am mai discutat anterior și asupra cărora consider că merită insistat.

Fac o precizare pe care n-am făcut-o anterior pentru că nu mi se limpezise neapărat nici mie în forma aceasta1: Biserica mereu a împrumutat modele de conducere din ceea ce era disponibil la un moment dat pe piață. Cel mai notoriu exemplu este cel al conducerii ierarhice care preia structura administrației imperiale.

Așadar, inclusiv modelul care face acum carieră – leadership-ul contemporan concentrat pe ideea de leader – este unul eminamente contextual, ce împrumută fățiș, programatic din rețetele de succes ale multinaționalelor și ale diverselor instituții laice. Cum biserica trebuie să se conducă oarecum, ca instituție, acum e momentul acestui model. Ceea ce nu înseamnă că nu există și altele la fel…

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My virtual friend Carson Clark discusses in tis post the tough question of whether Christians and Muslims worship the same God. Here are just two comments on this matter:

  1. Until about a century ago, the unanimous answer of Christians was a resoundiong  ‘yes’. We need to ask ourselves what made us all to of a sudden doubt it.
  2. This question cannot be answered legitimately if we cannot also add to it the question if Christians and Jews worship the same God. If we answer yes to this question and no to the second, we are in a blatant contradiction.


Visit the post for more.

Source: Are Islam’s Allah and Christianity’s God the Same Deity? | University Abbey

Posted by: DanutM | 23 November 2015

Seven reasons to ban the Lord’s Prayer

Note: This is a brilliant response to the ban of the Lord’s Prayer video in UK cinemas. As I have already written on a previous comment on this incident, prayer is, indeed,  powerful. And UK cinema owners recognise that, in their own crooked way.


Britain woke up this morning to the news that the Lord’s Prayer has been banned from cinemas. The Church of England has produced a sixty second commercial.  The only words are the words of the Lord’s Prayer, said by children, the bereaved, people at work and so on.  It’s a beautiful film, Certificate U. The ad is to promote a new website, Just  The plan was (and is) to show the film before Christmas at screenings of the new Star Wars film to help everyone think about prayer and to pray.  What could be more simple? The distributors have declared the Lord’s Prayer unsuitable for screening.  They believe it carries the risk of upsetting or offending audiences.  Cue indignation from the press, fury from the Archbishop (according to the Mail anyway) debates about free speech, a possible challenge in the courts and a storm on social media. But wait just a moment.  Suppose the cinema chains got this one right? I disagree with their decision and I disagree with the reasons they have given.  I hope it’s reversed.  I don’t believe the film will offend or upset audiences, in the way they mean, and I don’t believe it creates a new precedent.  But from the point of view of global corporations and consumer culture, from the perspective of the gods and spirits of the age, there are very good reasons indeed to ban the Lord’s Prayer from cinemas and from culture and from public life.  This is a prayer said by billions of people every day in every language on the planet.  In every single moment in time, someone is praying these words.  They are the first words of prayer we learn as children and the last words we say at the moment of death.  The Lord’s Prayer is powerful for a reason.  These words shape lives and families and communities and whole societies.  There are real reasons why the Lord’s Prayer has been banned by the demigods of consumer culture, in the boardrooms of the cinema chains.  Here are seven, one for every line. First, this prayer gives to those who pray it an identity and a place in the world and a countercultural community.  “Our Father in heaven, hallowed be your name”.  It opposes the myth that we are random specks of matter floating through space and time.  It opposes the myth that our lives do not matter.  It opposes the myth of fragmented humanity.  We are created and loved and called into friendship with God who is our father and into community with our fellow human beings who are therefore our sisters and brothers.  Only someone who has found this new identity can stand against the advertising culture which night and day seduces us to define who we are by what we spend. Second this prayer gives us the courage to live in an imperfect world.  “Your kingdom come.  Your will be done on earth as it is in heaven”.  The world is not as it was meant to be.  It is distorted from its true purpose.  But God is at work to redeem and transform this world, to establish his kingdom.  The Lord’s Prayer invites us not to retreat from the world in fear and pain, to anaesthetise or indulge ourselves.  The Lord’s Prayer invites us to join the struggle to see justice and peace prevail.  Third, and most powerfully, the Lord’s Prayer teaches us to live with just enough.  This is the most dangerous reason why it cannot be shown with the adverts at the cinema.  It teaches us not to want more.  It teaches contentment, the most subversive virtue of them all. “Give us this day our daily bread”.  This is not a prayer for more.  This is a prayer only for what we need.  Every other advert in the cinema is there to encourage us to spend money in pursuit of happiness.  This one restrains our greed.  Fourth, the Lord’s Prayer teaches me to live with my imperfections and the imperfections of others.  There is a way to deal with the rubbish in our lives.  “Forgive us our sins”. Consumer culture holds before us the image of perfection.  We cannot be happy until we look like this person, live like that one.  Each image is a lie. The Lord’s Prayer acknowledges human imperfection and sin, daily.  The Lord’s Prayer offers a pathway to forgiveness, daily. The way of forgiveness cannot be bought.  It is a gift.  Grace.  Grace subverts the whole culture of advertising. Fifth the Lord’s Prayer offers a way of reconciliation.  “Forgive us our sins as we forgive those who sin against us”.  We are not meant to feud or live in hostility or rivalry.  We are meant to forgive and be forgiven, to be reconciled to each other.  That reconciliation happens without expensive prese

Source: Seven reasons to ban the Lord’s Prayer

Posted by: DanutM | 22 November 2015

Enya – Echoes in Rain

Enya – Echoes In Rain (Official Video)
Taken from Enya’s album ‘Dark Sky Island’

Not only is the form alive and well, but one of its most vibrant subsections is in academe.

Source: 3 Rules of Academic Blogging – The Chronicle of Higher Education

Some good advice worth taking in consideration by academic bloggers.

Posted by: DanutM | 20 November 2015

Greșeli pe care le fac pastorii în „social-media”


de bagat de seama

Originally posted on Cu drezina:

Diagramă cu tipuri de „social-media” (Brian Solis and JESS3 - sursa) Diagramă cu tipuri de „social-media” (Brian Solis and JESS3 – sursa)

Mă grăbesc să traduc câteva idei din articolul „Five Mistakes Pastors Make On Social Media”, scris de Marty Duren, pentru Christianity Today.

Articolul pornește de la niște statistici, care să convingă liderii de necesitatea atenției acordate acestui fenomen.

Am tradus și adaptat – cu destulă libertate – doar „diagnosticele” și câteva „simptome”.

  1. Nu sunt prezenți în „social-media”. Rețelele de socializare îi asigură, practic, pastorului echivalentul unui post propriu de televiziune și radio. O „oportunitate” ce nu-ți poți permite s-o ratezi.
  2. Nu sunt consecvenți/constanți – adică postează doar din an în paști. Se recomandă postări ritmice pe blog, angajare în dialoguri pe facebook și prezență constantă (odată ce omul a intrat în horă).
  3. Se limitează să atace. Ar trebui să se vadă și ce susțin, nu doar ce contestă (mereu) – sistemul politic, moravurile publice etc.

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Posted by: DanutM | 20 November 2015

My 20 Years in World Vision Are Drawing to An End – 3


From ‘prisoner’ in the communist camp, to globe trotter

I have started in my new adventure as a World Vision staff member on December 1st, 1999, one month before the turn of the Millennium. It was not an easy ride, by any means, but I have learned enormously during the last sixteen years as a staff member of this Christian humanitarian organisation.

Although my Christian ministry had from the beginning an ecumenical dimension, and my theological studies centred on contemporary Orthodox theology helped me to go beyond the narrow confines of the evangelicalism of my youth, it was in WV that I have come to understand in very real terms, and to be able to serve the entire breadth of the Church. Furthermore, it was in the WV context that I had real human interaction with people of other faith, and was often humbled by the sincerity of their commitment to a faith other than mine, and by their genuine love to others. Without my WV experience, these dimensions of faith would have remained theoretical, distant realities for me. Read More…


In urma cu citiva ani, pe cind seful meu in World Vision era un olandez, Rienk van Velzen, in timpul unei vizite in Olanda, am avut cinstea de a vizita sediul organizatiei Open Doors,  din Harderwijk, infiintata de cunoscutul Brother Andrew, pe care l-am si cunoscut personal acum citiva ani inBetleem, Palestina. A fost emotionant pentru mine sa vad acolo si sa expolorez in interior microbuzele folosite de organizatie in perioada comunista pentru colportajul de Biblii in Europa de Est, cu ingenioasele lor sisteme de securitate si de camuflare a transporturilor clandestine.

Unul dintre unchii mei, Costel Georgescu, a fost unul dintre liderii retelei secrete de colportaj de Biblii. De fapt, a si platit pentru asta cu un an de inchisoare. Dat fiind ca si eu si tatal meu am fost implicati putin in aceste activitati clandestine, prin intermediul unchiului Costel i-am cunoscut si eu pe citiva dintre colportorii de la Open Doors. Unul dintre acestia, prieten apropiat cu unchiul meu, era ‘fratele Dick’ (nimeni nu folosea nume de familie in asemenea activitati, pentru a proteja conspirativitatea; si de fapt, nu stiam daca acesta era cu adevarat numele lui – unura dintre cei cu colaborat pe atunci nu le stiu nici acum numele real). Read More…

Originally posted on Istorie Evanghelica:

Teodor-Ioan Colda 918.11.2015)

În data de 18.11.2015 , ora 10 la Facultatea de Teologie Baptistă din cadrul Universității din București, dl. Colda Teodor – Ioan susține în ședință publică teza de doctorat : 

Un bildung antic bazat pe narațiunile Pentateuhului. Portretul lui Petru și a Ucenicului Iubit în cea de-A Patra Evanghelie 

în vederea obținerii titlului științific de doctor în domeniul TEOLOGIE.

Conducătorul tezei este Prof. univ. dr. Vasile TALPOȘ.

Comisia doctorat pentru Teodor Colda

Comisia este formată din :

Prof. univ. dr. Otniel Ioan BUNACIU – președintele comisiei

Prof. univ. dr. Vasile TALPOȘ – cooordonator

Prof. univ. dr. Isidor MARTINCĂ

Prof. univ. dr. Corneliu CONSTANTINEANU

Conf. univ. dr. Marius Daniel MARIȘ

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Originally posted on The Institute of Middle East Studies:

by Arthur Brown

My society is full of contradictions: a society that dissolves the identity of the individual into the identity of the group, a society that is afraid of change, a society that praises freedom of expression but ultimately suppresses it. One learns to remain silent, to become a coward, to accept reality regardless of the discrepancies. One is taught that things in Lebanon will remain the way they are no matter how hard one tries to bring about change. There is no logic in our society. We must live up to the expectations of the family, the community, our religious sect, and political party – but I have no intention of doing so.[1]

With these words, Lebanese student “Yasmine” encapsulates all the salient energy and potential of the millennial generation. As Khalaf and Khalaf go on to suggest, ‘…youth can be subservient agents to repressive state authority…

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Posted by: DanutM | 20 November 2015

„Câteva reflecţii asupra Prostiei”-Andrei Pleșu


Andrei Plesu, savoros, despre prostie. Un mesaj extrem de actual.

Originally posted on Suceava Evanghelica:

Andrei Pleşu a primit, pe 18 noiembrie, titlul de Doctor Honoris Causa al Universităţii Ovidius, din Constanţa, decernat pentru întreaga sa activitate în domeniul culturii. După ceremonie, Andrei Pleșu a ținut conferința „Câteva reflecţii asupra Prostiei”.

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Posted by: DanutM | 19 November 2015

Four Questions for Orthodox Ecumenism


Some necessary clarifications.

Originally posted on Public Orthodoxy:

by Edward Siecienski

(This essay was originally delivered as a public talk at the June 2015 Fordham/OTSA conference on the upcoming Great and Holy Council of the Orthodox Church. It was part of a panel on ecumenical relations.)

As the Orthodox churches gather to consider their common approach to ecumenism, it is perhaps worthwhile to look at how the Roman Catholic Church approached this same issue when it gathered in council over 50 years ago. I do not mean to suggest that the Orthodox need to find the same answers, but it may be quite helpful to examine some of the same questions. Among them, the four most important would be:

1 – What is the goal of Orthodox ecumenism?

Often in the Orthodox world one hears ecumenism described as “cooperation with other churches in preserving Christian values,” which seems to have as a goal not full ecclesial union, but rather coordinated action for…

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Posted by: DanutM | 19 November 2015

My 20 Years in World Vision Are Drawing to An End – 2


Joining World Vision regional team

Four years later, in the summer of 1999, Chris Shore sent me the job description for a new position in World Vision called, at the time, Regional Director for Christian Witness and Spiritual Formation. He told me: ‘I think this is really for you. I suggest you should apply.’ When I read it I had the definite impression that it was really written with me in mind. The Regional Leader, Philip Hunt, who initiated and applied for funding for this position, turned to the National Directors in his team and asked for suggestions. Since Philip knew me already, as we were involved together in Advisory Board of WV Romania, Chris Shore told him that I could be a potential solution for this position. With Philip’s permission, he sent me the job description.

My feeling, reading that document, was as if all the various strings in my life – my theological interests and expertise, especially in Orthodoxy, my interest in ecclesiology, my ecumenical commitment, my cultural interests, my passion for travel – came together in this position. My wife and my closest friends had the same clear feeling. However, things were not simple at all, as applying for this position would have had major implications on my previous involvements. Read More…

Miroslav Volf1

Paris is where a long trail of blood and tears, meandering through the centuries and from continent to continent, has now stopped — for a brief while.

The Islamic State has taken the responsibility for the 129 dead and more than 350 injured, almost 100 of them seriously. In Paris as in many other places, the hands that pulled the triggers of Kalashnikov rifles and pulled the fuses of bombs to kill the innocent people belonged to men and women in whose hearts burned the fires of religious zeal.

Religion, it would seem, breeds violence. Far from being great, God might be thought terrible.

In a globalized world, the terror of God’s crazy-eyed followers is threatening lives, peace and prosperity of everyone on the planet. We are tempted to conclude: The sooner that humanity either eradicates or quarantines off religion, the better our world will be. This conclusion would be too hasty, however. Read More…

Posted by: DanutM | 18 November 2015

Povestea apei imbuteliate

Posted by: DanutM | 17 November 2015


Our hearts break for children and families affected by indiscriminate violence across the world each and every day. Pain is real but so is hope and so is love. Join us @worldvision and #PrayForTheWorld

Posted by: DanutM | 17 November 2015

My 20 Years in World Vision Are Drawing to An End – 1


The Early years

It was the summer of 1995. For a year already I had been back to Romania from my theological studies in London. I was teaching theology and hermeneutics, and leading research at what became later the Emmanuel University in Oradea. I was travelling there across the country, for twelve hours by train, East to West, for a week to ten days every month. I had also started working, part-time, on my doctorate, on a theme of Eastern Orthodox theology. It was an exciting time, as we were trying to establish what we hoped will become, in time, one of the best evangelical theological schools in Europe.

Out of the blue, I have received an email message (yes, we already had email at that time!) from Charlie Dokmo, a former Navigator missionary in Eastern Europe, whom I met some time before the fall of communism. He was then the National Director (ND) of World Vision (WV) Romania and was trying to get together an Advisory Board. In view of our common Navigator past, he invited me to join this board. As I have found out many years later, my name was suggested to Charlie by another Navigator colleague, Chris Shore, who was for a few years a missionary under cover in Romania, doing a master’s programme at a Romanian university.

I must confess I knew nothing about WV at that time, but knowing Charlie and reading the documents he sent me I became interested and I joined the board. We were, at the beginning, three Baptists (Rev. Petru Dugulescu, Ioan Peia and myself) and three Orthodox (Fr. Vasile Mihoc, Dr, Pavel Chirila and Dr. Ioan Bocsan). You should have seen how stiff we were at the first meetings, each group sticking together on opposite sides of the table. Yet, in less than a year we became good friends and, by God’s grace, we were able to do together great things.

I remember with great fondness a board retreat we have organised at an Orthodox monastery in Paltinis, near Sibiu. It was really cold and it took some plum brandy and plenty of wood burning to warm us up, but it was worth it. It was really a ‘dreaming dreams’ exercise, with deep discussions, prayer and lots of laughter. It was there that we drafted many of the great things in which we were involved as a board in the coming years.

Among these, probably the most prominent were the three all Romanian churches gatherings that we have organised in Bucharest and Iasi, in 1999 and 2000, under the leadership of the new ND of WV Romania, my good friend Chris Shore. I think such a broadly ecumenical reunion has never happened in the 20 centuries history of the church in my country. I was for thirteen years a member of that group, nine of these while I was also working as a staff member of the regional WV team.

To be continued…

(RNS1-sept24) Nihad Awad, center, executive director of the Council of American-Islamic Relations, and more than 10 Muslim-American leaders Wednesday (Sept. 24) endorse a letter written by more than 100 Islamic scholars that denounces ISIS by relying on sacred Muslims texts. For use with RNS-MUSLIM-SCHOLARS, transmitted on September 24, 2014, Religion News Service photo by Lauren Markoe.

Religion News Service photo by Lauren Markoe

1. It is forbidden in Islam to issue fatwas without all the necessary learning requirements. Even then fatwas must follow Islamic legal theory as defined in the Classical texts. It is also forbidden to cite a portion of a verse from the Qur’an—or part of a verse—to derive a ruling without looking at everything that the Qur’an and Hadith teach related to that matter. In other words, there are strict subjective and objective prerequisites for fatwas, and one cannot ‘cherry-pick’ Qur’anic verses for legal arguments without considering the entire Qur’an and Hadith.

2. It is forbidden in Islam to issue legal rulings about anything without mastery of the Arabic language.

3. It is forbidden in Islam to oversimplify Shari’ah matters and ignore established Islamic sciences.

4. It is permissible in Islam [for scholars] to differ on any matter, except those fundamentals of religion that all Muslims must know.

5. It is forbidden in Islam to ignore the reality of contemporary times when deriving legal rulings. Read More…

Posted by: DanutM | 16 November 2015

Why Do People Become Islamic Extremists?

What makes someone become an Islamic extremist? Is it poverty? Lack of education? A search for meaning? Haroon Ullah, a senior State Department advisor and a foreign policy professor at Georgetown University, shares what he discovered while living in Pakistan.

Posted by: DanutM | 16 November 2015

Self-Righteous Outrage?


Wow! Vinoth is, once again, prophetically uncomfortable. Here is a quote: “We are reminded in this time of tragedy that the bonds of liberté, égalité, fraternité are not only values that the French people have (fitfully and unevenly) cared about- just like the rest of us- but that we should all repent of our complicity in historical injustices and renew our collective commitment to pursue justice and peace for all humanity.”

Originally posted on Vinoth Ramachandra:

In a speech expressing his solidarity and sympathy with the French, US President Barack Obama described the brutal and cowardly attack last friday evening as “an attack on all of humanity and the universal values that we share.”

“Paris itself represents the timeless values of human progress,” Obama said. “Those who think they can terrorize the people of France or the values they stand for are wrong. … The American people draw strength from the French people’s commitment to life, liberty, the pursuit of happiness. We are reminded in this time of tragedy that the bonds of liberté, égalité, fraternité are not only values that the French people care so deeply about, but are values that we share.”

And in a message of solidarity to the people of France, the British Prime Minister David Cameron he said: “Your values are our values, your pain is our pain, your fight is…

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Parintele Florescu scrie din nou un text antologic. El mi se pare a fi relevant nu numai in legatura cu chestiunea tragediei de la Colectiv, ci in egala masura si pentru atitudinile vadite de o multime de farisei crestini ca umare a tragediei de la Paris.
De aceea, sa facem si noi ce ar fi facut Maica Domnului. Sa nu-i judecam, ci sa-i iubim si sa ne rugam pentru cei care gindesc altfel decit noi. Si, vai, ce greu este lucrul acesta! O spun nu ca un sfint, ci ca cel dintii dintre pacatosi.

Originally posted on JURNAℓ SCOȚIAN:

De ce credeți că la Liturghie, mai înainte de a se rosti Crezul, preotul iese înaintea credincioșilor și îi îndeamnă: „să ne iubim unii pe alții, ca într-un gând să mărturisim”? De aceea, pentru că Sfinții Părinți care au scris Liturghia știau că oamenii își pot mărturisi credința în Dumnezeu și cu dușmănie unii față de alții. Să luăm aminte cum mărturisim, nu numai ce mărturisim. Sau vă închipuiți că fariseii din evanghelie nu aveau credință în Dumnezeu?
Dacă toate religiile lumii au ajuns să aibă ceva în comun, cum se spune adesea (o judecată, de altfel, ridicol de superficială, ca și cum ai spune: toate cărțile au ceva în comun), nu este iubirea, ci dușmănirea păcătosului. (Însă e foarte adevărat că unii îl dușmănesc numai din cuvinte, în timp ce alții pun mâna pe kalașnikoave!) „Doamne, îți mulțumesc că nu sunt ca ceilalți” nu e doar rugăciunea…

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Posted by: DanutM | 16 November 2015

Despre Je suis or je ne suis pas. Pe românește


Acest text al lui Dyo est o sarja acutita asupra celor, ca mine, care socotesc ca solidarizarea masiva cu victimele de la Paris, si ignorarea totala a victimelor recente de la Beirut este condamnabila sub raport moral. Argumentele lui Dyo, care sunt rationale si legitime, nu sustin, cred eu, concluziile lui. Iata raspunsul pe care i l-am lasat pe blog:
NU stim, Dyo, daca Isus n-a plins pentru galileenii macelariti de Pilat (ca om care stie ceva hermeneutica, esti constient de inconsistenta argumentului prin absenta). Daca Isus este cel care a murit pentru pacatele tuturor (nu doar pentru pacatele celor alesi, conform doctrinei eretice a ‘ispasitii limitate’), atunci e aproape sigur ca a plins pentru ei.
Cred ca ai perfecta dreptate in legatura cu manipularile media si in legatura cu faptul ca avem, in mod legitim, grade diferite de compasiune, din multe motive.
Ce mi se pare insa ca nu pricepi (sau nu vrei sa pricepi, din motive pe care le ignor), este ca obiectia legata de solidarizarea masiva cu victimele din Paris, si quasi-ignorarea victimelor de la Beirut, nu poate fi explicata in mod legitim, si cu atit mai putin scuzata, de niciunul dintre argumentele tale. O spun ca unul care, asa cum bine stii, a remarcat aceasta discriminare, si a recunoscut ca, inconstient, am facut-o eu insumi.
Realitatea, cred eu, oricit de putin comoda ar fi ea, este ca ne pasa de parizieni, fiind ca sunt europeni, ‘de-ai nostri’, si nu ne pasa de cei de la Beirut, fiindca sunt arabi, ba mai rau, palestinieni, si, ca atare, vinovati de toate pacatele lumii.
Justificind aceasta nedreptate strigatoare la cer, nu faci decit sa o maresti in mod inutil. Oare nu ne spunea Isus ca daca ii iubim doar pe ‘ai nostri’ n-am facut nimic neobisnuit?

Originally posted on Frică şi cutremur:

De ce-i plângi doar pe cei uciși în Paris? Au fost atentate și în Kenya. Ai plâns atunci? Dar pentru cei din Nigeria, hm? Dar pentru cei din Palestina? Dar …

Există destule voci care întrețin în spațiul public un astfel de discurs. Problema de fond care ne este semnalată, la pachet cu un guilty feeling consistent, este că simțim discriminatoriu cu nenorociții acestei lumii. Nu ne dor în mod proporțional toate dramele pe care le auzim. Tratăm diferit tragedia de la Colectiv față de majoritatea celorlalte evenimente care au loc pe continentul african sau în alte depărtări. Ne pasă mai mult de un avion care se prăbușește în tinda casei noastre decât de unul care își găsește sfârșitul prin nisipurile Egiptului. Haideți să recunoaștem: nu solidarizăm cu toate victimele tuturor dezastrelor de pe mapamond. Întrebarea pe care o pun e: suntem, din acest motiv, niște nesimțiți?

Trebuie spus,

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Posted by: DanutM | 14 November 2015

A Celtic Prayer for Paris

Prayer for Paris

May we also pray this prayer for Beirut and for Baghdad, at the same time.

Lord have mercy!

Posted by: DanutM | 14 November 2015

Come Healing – A Leonard Cohen Song for Paris


Marius Silvesan publica pe blogul sau un caz de persecutie a evanghelicilor romani in perioada interbelica. Il republic si eu aici, alaturi de o precizare pe care am facut-o si pe blog. Iat-o:
O corectie, daca-mi permiteti. Adventistii nu sunt si nici nu se considera a fi ‘evanghelici’, din multe motive. Ei pot fi incadrati in categoria ambigua a ‘neoprotestantilor’, dar NICIDECUM la evanghelici, care este o categorie teologica. Cu alte cuvinte, ‘evanghelic’ NU este sinonim cu ‘neoprotestant’ (in aceasta din urma categorie fiind inclusi adesea, in mod legitim, as spune eu, si mormonii si iehovistii, a caror identitate legitim crestina este discutabila).
Ce inseamna a fi evanghelic? Istoricul britanic David Bebbibgton vorbeste despre patru caracteristici: 1 bibliocentrism; 2, crucicentrism; 3. conversionism; 4, activism.
Adventistii, desi, ca toti crestinii, cred in jertfa lui Cristos pe cruce, nu sunt crucicentrici, ci sabatocentrici. Aceasta este marca lor identitara cea mai tare. Chiar daca ei impartasesc si o parte din caracteristicile enuntate de Bebbington.
Este o precizare importanta din punct de vedere teologic si, cred eu, ea trebuie luata in considerare pentru a evita confuziile.
Esential este, oricum, faptul ca ei insisi nu se recunosc drept evanghelici, si tocmai de aceea nu au acceptat sa devina parte a Aliantei Evanghelice, oricit de fantomatica este acea institutie.

Originally posted on Istorie Evanghelica:

Articolul a fost publicat în Revista România Evanghelică, Nr. 4, Septembrie 2015

Anul 1918 a fost unul de mari speranțe atât pentru români în general, cât și pentru creștinii evanghelici (baptiști, penticostali, creștini după Evanghelie, adventiști). Aceștia au sperat că odată realizată România Mare autoritățile române le vor prezerva și drepturile pe care aceștia le-au avut înainte. Perioada care a urmat a arătat faptul că autoritățile nu și-au ținut promisiunea dată, cel puțin nu în cazul credincioșilor baptiști cărora li se promisese recunoașterea statutului de cult religios la nivelul întregii țări. Acest lucru nu s-a realizat, recunoașterea statutului a fost numai pentru Transilvania și localitățile limitrofe. O recunoaștere  la nivelul întregii Români Mari s-a realizat în februarie 1940, dar aceasta recunoașterea a durat până în decembrie 1942 când baptiștii alături de creștini după Evanghelie și adventiști aceștia au fost interziși, iar locașurile de cult confiscate. Aceiași soartă au avut-o și…

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Posted by: DanutM | 13 November 2015

Enya – The Humming

Taken from Enya’s forthcoming Album ‘Dark Sky Island’ – Out 20th November

Posted by: DanutM | 13 November 2015

Rachel Platten – Fight Song

This is an amazing talk. A must watch.

How do we respect someone’s religious beliefs, while also holding religion accountable for the damage those beliefs may cause? Chelsea Shields has a bold answer to this question. She was raised in the orthodox Mormon tradition, and she spent the early part of her life watching women be excluded from positions of importance within the LDS Church. Now, this anthropologist, activist and TED Fellow is working to reform her church’s institutionalized gender inequality. “Religions can liberate or subjugate, they can empower or exploit, they can comfort or destroy,” she says. “What is taught on the Sabbath leaks into our politics, our health policy, violence around the world.”


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