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Показват се публикациите с етикет Christ. Показване на всички публикации

понеделник, декември 31, 2018

Freedom of religion and the spread of the gospel



For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. (Galatians 5:1)

“At 4 o’clock in the morning, the doorbell rang, then again and again. There were three strangers there – two were wearing suits and one a military uniform. “We have a search warrant”, said their leader, then he pushed me back and intruded into the sleeping house.
Within three hours they rummaged everything – books, beds, cabinets, drawers. When at about 7 the sunshine shone through the window, they ordered me to go with them for a ‘little inquiry’…”
Thank God, this is not a story of the present. But it is not fiction either. It’s a real story. This took place in the life of a Bulgarian pastor, Haralan Popov, in the first years of the communist regime.
But now the situation is very different, someone would say. Now we live in a democracy, none of these things happen. Freedom of religion is guaranteed by our Constitution: “All citizens shall be equal before the law. There shall be no privileges or restriction of rights on the grounds of race, national or social origin, ethnic self-identity, sex, religion…” (Article 6); “The practicing of any religion shall be unrestricted. (2) Religious institutions shall be separate from the State.” (Article 13)
Yet, in the last three months our parliament tried hard to violate these fundamental rights. Christians in Bulgaria had a sad reminder of a bygone communist past.
It all started with a parliamentarian bill sponsored by three political parties passed on first reading in October. The bill supposedly aimed at preventing religious terrorism but actually violated the freedom of religion, especially of the smaller denominations.
When I am writing this the bill has already been passed on second reading. Thanks to the peaceful protests, hundreds of letters to the MPs, pressure from abroad and the prayers of the saints, most of these restrictive texts were dropped out. Yet a few of these clauses remained in the new law. How would this affect the churches?
For now it looks like the evangelical churches won a victory. The relative freedom we have enjoyed will more or less continue. Bulgarian evangelicals can take a breath of fresh air. Yet, the fact that we are taking the win does not mean that we are blind to the fact of the totalitarian tendencies of the government.
All this is happening against the backdrop of a new wave of persecution in the Middle East, India, Northern Africa and China, and resurgence of nationalism in Europe. Would we have freedom of religion in Bulgaria in the long run? Would new restrictive measures hinder the spread of the gospel?
Opinions are split. Many fear that the Church won’t be able to do the Great Commission. Our wings will be cut off and we won’t be able to fly to the unreached; our legs will be amputated to go to the needy, our hands will be broken to reach the hungry.
Indeed, we have seen this in our history. During communism the Church survived but didn’t thrive. She was deprived of its best leaders, had no access to the public arena, and evangelism was a risky business. I myself learned about the existence of the evangelical churches only after the fall of communism.
On the other hand, there are other voices saying that the Church needs to be shaken up and sifted, so that the chaff is separated from the wheat (Matthew 3:12). The proponents of this view point to communist China where in the last 30 years Christianity has grown to more than 100 million adherents.
Though persecuted, the early church, also grew rapidly in number. Persecution caused many to flee and take the gospel to the ends of the Roman world.
If we believe that God is our King, no restrictions in secular laws should be able to hinder the gospel. Yet, are we ready to pay the price?
Personally, I think that as Christians we should treasure and defend our freedom of religion because God created us with this “unalienable right”. Religious freedom is rooted in the Scriptures and is at the heart of the gospel.
This is seen in the fact that God doesn’t coerce but invites his followers in a relationship with him. God is love, and love presupposes freedom. Christian commitment to religious freedom reflects our beliefs about the character of the Creator.
Secondly, the struggle for religious freedom is part and parcel of the second great commandment to love our neighbor (Matt. 22:38). God has given each human being dignity. When the basic human right of religious freedom is not granted, human dignity is damaged. 
And, last, restrictions on religious freedom hinder people from hearing the gospel and receiving the greatest gift imaginable, salvation and eternal life.
It is true that Christianity in China is growing rapidly in spite of restrictions and pressure from the state. Yet, how can we be sure that it will not grow even faster provided there is freedom of religion in the vast country. The rapid evangelization of South Korea is a case in point.
Back to our situation,ws should be  where it said that  and Chinar places in the world is to е църквата при Себе Си. Гото if the state continues to exert more control over the church in Bulgaria it is possible that some Christians would emigrate to places where they can have their unalienable rights granted. This would bless their receiving countries but will render Bulgarian society rather saltless.
At the same time, many churches would have to go underground. Other churchgoers would just be happy with state interference in church life. Orthodox propaganda would increase and state control would also grow. This might lead to a situation similar to what we had during communism.
Plato said, "The penalty good men pay for indifference to public affairs is to be ruled by evil men." Once we paid that penalty and we are still recovering from that evil. May God give us wisdom and courage to defend our religious freedom and make sure all Bulgarian citizens have access to the gospel.

понеделник, юли 31, 2017

How can we be sure that Christianity is the right religion?

/sermon by Mike Enns/

Greetings      -Today is the next Sermon to our serious „you asked for it“
-The Question today is: How can we be sure that christianity is the right religion?
-I think it is a question every christian has or should ask himself. So I think it is a very good question to talk about.
→ Yet giving a good answer to a good question is not always easy. But I'm a very pragmatic guy and did the most reasonable think: ...I asked the question somebody else of course.

I asked this question a couple of other christians I knew and the answers were suprising... Suprising because everyone answered me something different. A lot of the answers had things in common but non were the same.
- I heard we can be sure that christianity is the right religion because:
-The only relegion where we can be sure to be saved.
-only religion where we are saved by mercy alone and not our merits or deeds.
-somebody told me he believe in christianity because it is the only religion that makes sense an is historicaly convincing
-and somebody even told me it would be rude not to accept the sacrifice of God, his son himself on the cross for us and be sure about it.

So there is no easy, universal answer......All of them were corect of course, but all were different. But there was one thing the answers had in common. People were very confident.
So how can we as well be confident in our answer. How can we be sure as well that christianity is the right religion?

Well I think the reason why there are so many answers is that you can be sure in many different aspects. But They mainly split in 2 perspectives.

The first is the spiritual. Were we believe. Believe in God's word, his actions for us and our expierience with him. That is very good and God wants us to believe in him but when other non christians talk with us about this topic they often expect the other perspective.

2.That are the Facts. Hard empirical data. Historical proof. Real evidence.
-which is not suprising people love facts and evidence. Me too. I'm in a science field after all. Even random once.
-Did you know that the Eiffel tower has 1665 steps?

Anyway...Our answers are a mixture between facts and and spiritual beliefs and people might not understand the belief part when we talk to them from that perspective or even call us stupid.
In this sermon I will focus more on the factual side. I think the question was asked with that in mind.
But before that I want to establish that the other side is just as important.

Even if other people don't understand
-That is ok.God wants us to believe. Even if we are called stupid.
That can happen. It happened to me a couple of times and I know it will again. I don't know if you have experienced it but you probably know it can and even God knows it.

1 Corinthians 1, 18-25       _read carefully it is a powerful text.
18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:
“I will destroy the wisdom of the wise;
    the intelligence of the intelligent I will frustrate.”[
a]
20 Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22 Jews demand signs and Greeks look for wisdom, 23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

For the people who do not believe it is foolish and stupid to believe and always will be.
The death of Jesus Christ, God's son, on the cross for our sins and his resurrection is stupid for people who do not believe. It is not provable and not understandable by human means. It is a miracle God did for us in his mercy. He conquered death so we can live.
That is the very essence of what we believe. Not understandable with facts and the laws of nature. 

Humans can't comprehend it.

So however much we love facts and data we as christians believe that God is bigger than them.
-Because he destroyed the wisdom of the wise and frustrated the intelligence of the intelligent by overcoming these things. That is the victory of the cross we celebrate every Easter and we believe in.

And it is good we believe because God was pleased to save those who believe through the foolishness of what was preached.

When I saw this question of: „How can I be sure that christianity is the right religion?“, one of the first things I thought about was a story from the bible where someone is very similar in doubt and wanted to be proofen with facts.
You can find the story in John 20:24-29.
It happened just after Jesus ressurected. He appeared to a few of his apostles but Thomas missed out on that so the others told him „We have seen the Lord“ full of excitement. And do you know what Thomas told them?....
-“Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”
A week later jesus appeared in the house where all his disciples where and led Thomas do just that but what Jesus told him afterwards is really interesting....
-he said to him: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

I said it before. God wants us to believe and we as Christians do. This is something we should always be aware of and undertand. That is not something non christians, especially atheists understand.


2.But because we haven't seen Jesus and believe does not mean we are blind.
-That reminds me of the of a story of a missionary who went to distant tribes to evangelise. So he went to the people and told them that through believing in Christ they will be saved. But there was a problem because the translator told him they do not have the concept of belief in there language so he can not translate it. You have to explain it.
So the missionary was very puzzled. He never had to do that before.
He looked around an noticed a cloud going in front of the sun and he knew how to tell them.
So he pointed at the sun and said do you see the sun? - No came the answer
Then he asks if he knows that the sun is there? -Yes of course came the answer.
That is belief. The missionary told him. You do not see the sun and yet you know it is there

God gave us eyes to see and a mind to think so we should use them and that is for the other perspective.
The facts and proofs we humans love so much.
We can not see the sun yet we can see it's light, the trees it let's grow and the fruit it brings.

Similar we can see all the fats and proof surrounding our sun we believe in so we should do that.
It also helps us understand what we believe in.

First. I have a question for you. Do not be afraid to answer. It is very important.
-How heavy do you think I am?    86
So now we can go and sing about that I'm ...kg and have sermon every sunday that I'm ….kg and can convince millions of people that I'm ….kg It does not change the fact that I'm ...kg.
It does not change the fact there is only one truth.

When we talk about why we believe in christianity and not in any of the other religion I have often heard that it doesn't matter in what we believe. They are all the same anyway or it is all the same God anyway. Allah, God. There is no difference.
Or If God loves the people how can he let so many become lost so he probably excepts the other religion too as long as they belive in him.
I have also heard it doesn't matter what you believe as long as it works for you and you are happy or a good person.

This is absulute Nonsense. A higher form of Nonsense.
No matter how much I believe that I'm ...kg or how happy I am that I believe that I'm ...kg or how many people believe that I'm ...kg.  The only thruth will be that I'm ...kg.
Ok. Enough about my weight. Here is a quote for you.

“If you tell a big enough lie and tell it frequently enough, it will be believed.” People do believe in that.
That is a quote from Adolf Hitler by the way.

There is only one truth The only truth is our God and savior and the only way to him is his son jesus christ.
Nowadays it's all about tolerance and you are called intolerant when you try to convince someone of something else. Everyone their own. Whatever fits them.
Even Christians and churches change their believe to better fit their needs. For example start mixing evolutionary theory with creationism. That is not right.
God and his word is the only truth.

But other religions claim that too so what is the difference? Why do we believe in Christianity and not any other religion?
Let's talk about these differences.
Christianity, Judaism, Islam, Hinduism, Buddhism, Shinto, Taoism, Gnosticism, Naturalism and many many more. As much as you can imagine. Why is christianity different than other religions.

First of all. I don't think christianity is a religion like the others at all.
-There is no scholarly consensus over the definition of "religion"
It is not clear but most people believe that the word religion comes from the latin „ligare“ wich means to connect and „re“ again.
So the word means the Human efford to connect with God again. But in Christianity we believe in God's effort to connect with us humans again. The opposite of religions.
We destroyed the connection with God with sin and Jesus came to us to rebuild it again.
We can't do anything to be saved by God. None of our actions and deeds matter. Only through God's grace are we saved. We only have to believe.

If we want to be more sure about Christianity we can look at the evidence which it presents itself to us.
There are a lot of different aspects of evidence we can look at:
There is the historical evidence, theological evidence, scientific evidence and so on. You can find so much for each of these points we could do our own sermons and because we don't have that much time I'll try to make it compact.
First let's talk about historical evidence. It is porbaly the most discussed kind of evidence.
The bible for historians is unimaginably valuable. You have thousands of years of detailed history of israel and the surrounding countries. Their wars. Their laws. Their Cities. Their Kings and their descendants an so on and so on. Especially in the old testament.
All wich is proved accurate by other sorces and documents found but such kind of  timelines and description can not be found in other religios texts.

One example is The Existence of Hittites. Genesis 23 reports that Abraham buried Sarah in the Cave of Machpelah, which he purchased from Ephron the Hittite. Second Samuel 11 tells of David’s adultery with Bathsheba, the wife of Uriah the Hittite. A century ago the Hittites were unknown outside of the Old Testament, and critics claimed that they were a figment of biblical imagination. In 1906, however, archaeologists digging east of Ankara, Turkey, discovered the ruins of Hattusas, the ancient Hittite capital at what is today called Boghazkoy, as well as its vast collection of Hittite historical records, which showed an empire flourishing in the mid-second millennium BC.
-This historical challenge against the bible was often repeated over time and still the bible stands correct

Another example from a different region are The Nuzi Tablets. The some 20,000 clay tablets discovered at the ruins of Nuzi, east of the Tigris River and datable to c. 1500 BC, reveal institutions, practices, and customs remarkably congruent to those found in Genesis. These tablets include treaties, marriage arrangements, rules regarding inheritance, adoption, and the like.

We also now that the content in the bible is unaltered over time unlike what some people claim.
The oldest biblical texts found are not different from what we have today in our bible.
Last year in 2016 scientist where able to read the oldest known bible text found in En Gedi, Israel. A scroll of leviticus over 2000 years old. It was so damaged nobody could open the scroll and read it without destoying it.
New imaging techniques made it possible and scientist say the text is 100% identical to what is used today and that it is amazing how the text can stay unaltered for centuries.

There is a lot more and I had a really hard time picking out these examples.
There is historical  Anthropological proof of the bible with the common flood story in so many civilisations around the world but I think you understand the point. Historians treassure the bible nowadays second only to the christians and jews.

We can also look at theological proof.
We have all the prophesies given to us by God.
 If you only look the ones up about jesus You will find a list of 353 Prophesies in the old testament fullfilled by him. What are the chances of that happening?

My personal favorite prophecy is in the last chapter of Isaiah 66,7-8 where he talks about Israel being reborn as a nation again in one day and he literally asks. „Who has heard such a thing. Who has seen such things.
Nothing is comparable in world history yet May 14, 1948 The Jews were able to declare independence for Israel as a united and sovereign nation for the first time in 2,900 years.

That is incredible and you can find a lot more of these kinds of proof in christianity and I really mean a lot, but I would like to talk to you a little bit about some kind of evidence not spoken so often about.
Scientific evidence in the bible.
People often don't know that it is there but the bible reveals some scientific proofs and laws of nature only understood by humans many many years after the bible was written.

Do you know this friendly fellow with the name Pythagoras. He is quite famous. Maybe you remember him from Math class in school.
Pythagoras invented this triangle formula and also is credited to say the earth is round. That was around 500 BC.
You can find indications of a round earth quite a few bible verses. Old an new testament.
The very first statement I could find was in Job 26,10.
„He drew a circular horizon on the face of the waters,
At the boundary of light and darkness.“
That circular horizon is called terminator the border of day and night and can only exist if the earth is round. Otherwise it would be a line. And not a circle

As you can see we can find evidence of the nature of the world given to us by God that was only found 1500 years later by mankind. We can find a more recent example.
In Isaiah 40,22 God is mentioned as the one „who stretches out the heavens like a curtain,
And spreads them out like a tent to dwell in.“
That clearly indicates an expanding Universe which was only clarified by astonomers in the 1920s because of observation that galaxys clearly move away from each other.

And if we are in astronomy already we can talk about the numbers of stars. Nowadays we know that there is an uncountable amount of stars. In the year 150AD the astronomer Claudius Ptolemy cataloged 1,022 stars in his work The Almagest. Most believed that was it. You can still buy the book today.
But in the very first book of the bible Genesis 32,12 we can read God said already to Jacob:
„12 For You said, ‘I will surely treat you well, and make your descendants as the sand of the sea, which cannot be numbered for multitude.’”
With the help of modern science, we have an even greater appreciation of just how innumerable the stars are. We have over 100 billion stars in our galaxy alone.
Scientists believe there are more galaxies in our seeable universe than stars in our own. Having each 100 of billion and trillion stars on their own.

But not only the Nature of the world is shown to us in the bible but also the laws of nature and much more.
As you have seen there is really a lot of evidence supporting christianity over other religions but a leader of a street evangelism workshop I have been to many year ago told me that you will not convince anyone to believe in Christ by beating them in facts or winning an argument.
That is why it is also so important not to forgett our beliefs when we go search for proofs.

In the beginning of the sermon I said the question of „how can I be sure that christianity is the right religion?“ is a good question every christian has or should ask themself.
Because God says

Proverbs 8:17 I love those who love me, and those who seek me diligently find me.

Do you know the book or movie Ben Hur? There was just this new movie in 2016. It is after a book written by civil war general Lew Wallace in 1899 Ben Hur a tale of Christ. It is now known as one of the most famous christian stories of all time.
What many people don't know is Wallace never was member of a church. His novel startet by a discussion with Colonel Robert Ingersoll who „poured audacities and antithesis against believers in God, Christ and heaven like he never heard before.“
Lew laiter said: „... Yet here was I now moved as never before, and by what? The most outright denials of all human knowledge of God, Christ, Heaven... Was the Colonel right?
That would make a book, and compel me to study everything of pertinency; after which, possibly, I would be possessed of opinions of real value.

It only remains to say that I did as resolved, with results--first, the book Ben Hur, and second, a conviction amounting to absolute belief in God and the Divinity of Christ."

So I enourage all of you ask yourself and others this question and study, read the bible, pray and listen to God's word till you find an answer too.

 "New Life" Bulgarian Protestant Church
Varna, 30.07.2017

вторник, ноември 01, 2016

Wealth and poverty in Luke and Acts and its implication for the Church's mission today

/essay/
1. Intro
2. What might the material on wealth and poverty in Luke-Acts suggest about his readers?
3. What might it suggest about Luke’s understanding of the church’s mission?
4. What might Luke’s view on wealth and poverty imply for the Church’s mission today?
5. Conclusion

  
Title: What might the material on wealth and poverty in Luke and Acts suggest about Luke’s readers and his understanding of the church’s mission? What might that imply for the Church’s mission today?

1.          Intro.
“Money makes the world go round” is a famous saying that the majority of people would agree to, if not in its literal, at least in its metaphoric sense. In our age of consumerism most people would like to be rich. The ‘I want it all and I want it now’ mentality is not only today’s youths’ favourite credo, it has been the inner drive for many generations all over the earth. The drive to accumulate wealth and have power and standing is what really makes people live![1] Even Christians have succumbed to the pressure of materialism and have started preaching the ‘health-and-wealth’ gospel, instead of the gospel of Jesus Christ.

But what does the Bible have to say on the subject of wealth and poverty? Is wealth really a sign of God’s blessing? What was the place of wealth in the world of the New Testament and how it related to the Church’s mission? How does it relate to us and our role in Christ’s Great Commission? In order to answer to all these questions I will try to discuss the material in Luke and Acts on wealth and poverty. First I will tackle the question of weather we can rely on this material in order to identify Luke’s readers and their situation. Then I will try to see what Luke’s theology of wealth and poverty is and how it applies to his understanding of the mission of the Church. And lastly, I will point out some practical suggestions regarding our use of material riches for the Church’s mission today.


2.          What might the material on wealth and poverty in Luke-Acts suggest about his readers?

Before identifying what the experience of poverty in Luke’s ‘community’ was, it will be helpful for us to take a glimpse on the development of the attitude to property and poverty in the Old Testament times. A thorough study of the many respective passages leads us to the following conclusions. First, property is not wrong in itself. It is the way God has chosen to provide for his chosen people, Israel. Its purpose is to provide all that is necessary for all the people of Israel to live. Property belongs ultimately to God and human beings are only stewards of it, not owners[2]. Secondly, and just because of the above-mentioned, the rich members of society who take the liberty to afflict the righteous and misuse their own status are criticized and warned by the prophets that they will be judged[3]. Thirdly, even though the Essenes turned poverty into a spiritual virtue[4], and this is something particularly evident from the Mishna writings, pre-Christian Jewish sources still looked at material riches as a God’s blessing or part of God’s deliverance, whereas poverty was seen as something to be avoided.[5]

Later, in the Roman society, аpart from the tiny aristocracy, the remaining majority were merchants, day-labourers, beggars, slaves and debtors. Poverty was at times striking, and was further deepened by high inflation and occasional famines, ‘resulting in begging on a relatively large scale throughout the eastern parts of the Roman Empire’[6]. In spite of the occasional acts of charity of the wealthy citizens, in each big Roman city there were homeless people begging on the streets.

Such was the context of Luke’s readers. The first time the word ‘poor’ is mentioned in the gospel of Luke is in Jesus’ synagogue appearance[7]. If we agree to the suggestion that this makes this reference especially significant for Luke’s readers, we should try to answer the question ‘What does Luke mean here by ‘the poor’?  As Nolland suggests in his commentary[8], it could be interpreted both literary as ‘beggars’ and parabolically, as ‘the powerless’. Having in mind Jesus’ overall teaching in Luke’s and the other gospels, and his concern for people from all social strata[9], it seems to me that the latter interpretation is much more convincing. Thus ‘release’ in v. 18 would mean not just setting people free from physical prisons, but freeing them from both physical and spiritual oppression. The latter opinion is supported by the existence of many other verses pointing to both dimensions of the word ptochoi (‘poor’) in Luke and Acts[10]. So, both should not be separated. Moreover, it is a well-known truth that poor people are more willing to confess their need before God and to respond to the good news, so the two levels of meanings can be related.

But it is one thing to interpret the text, and totally different – to try to reconstruct what the community to which the text has been written have been like. For example, Esler points out to Luke’s literary artistry, the numerous references to rich people and all Jesus’ warnings against the dangers of riches and takes them to be clues suggesting that there were quite many people of noble status among Luke’s community. He even interprets Paul’s words in 1 Cor. 1:26 as a hint that the number of people of noble birth in Corinth has grown significantly and takes it to suggest that the same holds true for Luke’s community.

To this we could answer that the fact that Paul says that at the time of their conversion not many of them were wise or of noble birth suggests nothing more than what it says, namely, that the majority of them were poor! Besides, it seems to me that Esler implies that Luke was adapting its message simply to make it adequate for the needs of his readers. But although Luke was a brilliant writer and redactor, he was also a reputed historian. In the prologue to his gospel he had made sure his readers knew that his real intent was to give a just ‘account of the things that have been fulfilled among us, just as they were handed down to us by … eye-witnesses’[11] So, to try to reconstruct Luke’s community using only the arguments of Luke’s redactional emphases is going too far. We may presume that among Luke’s readers there were people of different social status, but we can say nothing more than that.

3.          What might it suggest about Luke’s understanding of the church’s mission?

The question of the relation of the material on riches and poverty to Luke’s understanding of the mission of the Church cannot be answered without first considering Luke’s theology of wealth and poverty. The latter can be best done by the means of the comparative study of the texts of the synoptic gospels. For lack of sufficient space for a thorough study, we shall consider only a few examples.

Most of the references to the poor in Luke don’t have synoptic parallels. Where there are such, Luke elaborates more on the theme of poverty than the parallelled verses. For example, in 6:20 ‘poor’ are, as Nolland puts it, ‘the literary poor who presently have a hard life’ characterized by hunger and weeping[12]. The latter characteristics are not present in Matthew. So, even though the poor here are not spiritualized in meaning, they are clearly shown to be Jesus’ disciples,[13] so their poverty is related to their decision to follow Christ.

Another interesting example is Luke 7:21f. Unlike Matthew, Luke mentions twice the details of Jesus’ liberating ministry. The emphasis on this is meant not to show that all who believe in Jesus’ name can hope to have liberation from their physical sicknesses, but rather as a statement confirming Jesus’ messianic identity in answering John’s disciples’ query.

And if indirectly the gospel of Luke depicts the desperate conditions of the prevailing members of society, in Acts he is ready to show the renewing power of the Holy Spirit, working in all spheres of life, including the believers’ economic situation.  When referring to the poor, we can see that Luke is concerned to show that after Pentecost the Church was empowered by the Holy Spirit and came to a position to be able to take care of the needs of its poor members[14].

As for the passages referring to ‘the rich’, only Luke 18:22-25 has synoptic parallels in Matthew and Mark. Some of the texts show that Jesus deems it possible for the rich to enter the kingdom of Heaven[15]. But the major thrust of these texts is that wealth is dangerous for those who want to become Jesus’ disciples because it creates in them the deceptive feeling that they can live independently from God.[16] Thus becomes evident, that the heart of the matter is not so much wealth in itself as this independent attitude to God that stems from it. That’s why, when another wealthy character, Zacchaeus, declares that he is going to give half of his property to the poor, i.e. repents of this arrogant attitude to God and people, Jesus promises to grant salvation to him.[17]

At the same time, by ‘rich’ Luke does not mean necessarily people who possess lots of money or considerable property. His definition is much broader and includes also those for whom money is a higher priority than God. Preoccupation with money is in fact not only characteristic of materially rich people, but also of the poor. The first recorded sin in the life of the Church, caused by love for money, was committed by people who apparently did not possess that much – Ananias and Sapphira. Even the poorest and most pitiful members of the society, such as the beggars and the crippled are not immune from materialistic desires[18].

So, both the gospel of Luke and Acts show that the mission of the Church is incompatible with materialism. And here Luke speaks from the vintage point of the whole Bible. The Church of Christ can only be effective in its evangelism when there is unity and love among its members,[19] whereas materialism is a deadly enemy of love. Its children are ‘bitter envy and selfish ambition’; they come ‘of the devil’ and lead to ‘disorder and every evil practice’[20]. Love of money, in the last analysis, is the deadly poison that threatens to and can very easily extinguish all the life and joy from a Christian’s life and ministry. For, as Matthew puts it, ‘where your treasure is, there your heart will be also’[21]. And, as many treasures there are, so many obsessions that can sever our relationships with God. Luke, as the rest of the Bible, tells us that the Church’s mission is actually incompatible with all other ‘-isms’ – with anything that can separate or distance people from God.


4.          What might Luke’s view on wealth and poverty imply for the Church’s mission today?

As shown above, materialism can hinder evangelism and render it ineffective. Furthermore, it can prevent people from renouncing their old lives and reaching the point of genuine conversion. However attractive prospects life with Christ might offer and no matter how gifted the evangelist, the attraction of material riches can blind the person and render him or her a bad soil for the good news[22].

Secondly, materialism also puts off the poor non-Christians from the Church. This holds true especially in cultures such as Bulgaria where people in general are very sensitive to and suspicious of other people’s wealth. In such context pastors and ministers should refrain from demonstrating a high standard of life if  they want to reach out to their poor communities[23]. Usually those who do that are proponents of the prosperity gospel. It is used by them not merely as a theological excuse for their lavish styles of living, but also as a ‘proof’ for the effective application of this doctrine in their lives of Christians. But the health-and-wealth gospel is just another name for Mammon, the god of money, and worshipping it means breaking the first of the Great Commandments[24].

Instead of teaching and practicing this doctrine, the Church should encourage rich Christians to support the poor within the community. This can be done by organizing special sell-outs, or creating a team that is responsible for connecting people in need with their prospective donors. The church should learn to invest primarily in people and this should be done wisely and carefully. Giving should be directed not simply to relieving the symptoms of people’s poverty, but towards ‘people and causes grappling with the systematic powers that hold people in bondage to a cycle of poverty’.[25] And here the local churches and every individual Christian need a good deal of discernment for deciding ‘when, where and how to give money away.’[26]

And, lastly, evangelism is not only proclamation, but presence. For the Church’s mission to be effective she needs to combine the oral proclamation with the practically-expressed love of social work. Local churches might fundraise for holding lunches or dinners for homeless people or beggars. Second-hand clothes could be collected for children in orphanages or other people in need. A decision, made by the church board, for using 50 percent of the money allotted to evangelism to be spent on social projects for needy non-believers, could make the evangelism of the church much more effective and fruitful. Examples can be multiplied and adapted to the different contexts.

Conclusion

In conclusion, Luke tackles the theme of the wealth and poverty in a much bigger detail then in the other synoptic gospels. He is particularly interested in Jesus’ teaching on material wealth and how it relates to evangelism. Luke shows that poverty is not a virtue in itself, but sometimes it may lead to a contrite spirit. On the other hand, he demonstrates that riches are not a sin in themselves, but also that more often they lead to independence from God. Luke believes that whenever the rich are challenged by the gospel they should respond in sacrificial giving to the poor. At the same time, Luke makes it clear that this would not result in overnight solving the problems of all poor Christians. Rather, he states that the rich people’s response (or lack of it) will show whether they have really genuinely accepted the good news of Jesus Christ. Materialism, like all other “-isms”[27] is the real issue as it can be a stumbling block not only for the rich, and because is completely incompatible with Christian discipleship and evangelism. Thus Luke and Acts challenge us to humbly consider once again what the real priorities of our lives are, ask God for forgiveness and courage to set them right.


BIBLIOGRAPHY:

OTC, Distance Learning Degree in Theology, Acts
Marshal, I.H., Tyndale New Testament Commentaries, Acts, IVP, 1980
NIV Study Bible, Hodder & Stoughton, Zondervan, 1985
Hughes, K., ed, L2/NT1: Luke-Acts, ОTC
Nolland, J., 35A Word Biblical Commentary, Luke 9:21-18:34, Word, 1993
Nolland, J., 35B, Word Biblical Commentary, Luke 1-9:20, Word, 1989
Green, M., Evangelism Through The Local Church, Hodder & Stoughton, 1990
Banks R. & Stevens R.P., The Complete Book of Everyday Christianity, IVP, 1997



[1] Banks & Stevens, The Complete Book of Everyday Christianity, p. 1102.
[2] Distance Learning Degree in Theology, L2, Luke 15.20, Guidelines, 1.
[3] See Isa. 5:8-9; 10:1-3; Amos 5:12, 8:4-6, etc.
[4] Distance Learning Degree in Theology, L2, Luke 15.4.
[5] Ibid., 15.5.
[6] Ibid., 15.6.
[7] Luke 4:16-30.
[8] Nolland, J., World Biblical Commentary, Luke 1-9:20, p. 197.
[9] See Luke 19:10, Matt. 9:12,13.
[10] Luke 14:13, 21; 16:20,22; 6:20; 7:22; 16:20; 18:22; 19:8; 21:3; 4:25f; 1:77; 3:3; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18.
[11] Luke 1:1-4.
[12] Ibid., 6:21 – see Nolland, J., World Biblical Commentary, Luke 1-9:20, p. 282.
[13] Ibid., 6:20a.
[14] See Acts 3:2-10, 6:1-6, 9:36, 10:2, 11:29.
[15] Luke 18:25-27; Acts 10:2.
[16] Luke 6:24-26; 16:14f; 18:10-14; Acts 5:1-11; James 2:6f;
[17] Luke 19:8.
[18] Acts 3:5.
[19] See John 17, 1 Cor 12, 13, Eph 4, etc.
[20] Jas 3:14-16.
[21] Matt 6:21.
[22] Luke 14:18-20.
[23] Very often the pastors boast with their expensive western cars, nice homes and churches, whereas this puts off common people.
[24] Deut 5:14.
[25] Banks & Stevens, The Complete Book of Everyday Christianity, p. 1105.
[26] Ibid.
[27] See Luke 12.21; Deut. 5:14.

неделя, декември 28, 2014

Рождество през очите на Бога


Гледали ли сте Най-смешните американски домашни видеоклипове? Преди няколко години един клип показа едно момченце на сутринта на Рождество. Той идва до елхата и вижда голям подарък под нея. Бързо се спуска и започва да къса хартията, за да го отвори и да види какво има вътре. Навсякъде хвърчат парчета хартия и изведнъж той започва да танцува и да подскача край елхата и да вика: „Иха, точно това, което исках! Много ми харесва. Иха!” След малко отива да види подаръка отново и казва с озадачен поглед: „Какво е това?”

На първото Рождество ангелите обявиха раждането на едно бебе. Небесата се разтвориха и небесното войнство ангели запя невероятен химн на хваление. Овчарите се затичаха към Витлеем, за да видят бебето. Вече 2000 г. ние подскачаме нагоре-надолу и казваме: „Точно това, което исках! Точно от това имах нужда!” Но на следващия миг поглеждаме в яслата и питаме: „Какво е това?” Ние сме озадачени от Божия дар. Хората не разбраха подаръка тогава и ние все още се опитваме да го разберем днес.

Последните няколко недели се опитахме да видим Рождество през очите на Захария, Йосиф и овчарите, но днес искам да погледнем от една малко по-различна перспектива – да видим Рождество през очите на Бога. За Бог Рождество не беше лесна работа. Много често си мислим, че нищо не му е струвало, че го е направил просто ей така. Но когато четем Библията, виждаме как хората отхвърлят Бога отново и отново. Той създаде човечеството като обект на своята любов, но от самото начало тази любов беше компрометирана. Още от самото начало опитът на Бог да има общение с творението си срещна отхвърляне.

Пророк Исая писа: „Кой е повярвал в известието ни? И на кого се е открила мишцата Господня? 2 Защото израсна пред Него като клонка и като корен от суха земя; нямаше благообразие, нито приличие, за да Го гледаме, нито красота, за да Го желаем. 3 Той беше презрян и отхвърлен от хората, човек на скърби и навикнал на печал; и както човек, от когото хората отвръщат лице, презрян беше и за нищо не Го счетохме. 6 Всички ние се заблудихме като овце, отбихме се всеки в своя път; и Господ възложи на Него беззаконието на всички ни.” (Исая 53:1-3,6)

Образите, които Библията рисува са шокиращи. В Осия Той е съпруг, чиято неверна жена му изневерява отново и отново (Осия 1-3). В Лука той е Баща, който очаква грешния си син бунтар да се завърне у дома. Той е Пастир, който търси заблудената изгубила се овца (Лука 15).

Исус също споделяше емоциите на своя Отец, когато плачеше за Ерусалим: „Ерусалиме, Ерусалиме! Ти, който избиваш пророците и с камъни посрещаш онези, които Бог ти изпраща! Колко пъти исках да събера децата ти, както кокошката събира своите пиленца под крилата си! Но вие отказахте.” (Лука 13:34)

Бог ни възлюби толкова много, че даде не само своите пророци за нас, но и Собствения Си Син. Най-добрият съдия в един град имал син. Като отраснал той се събрал с лоша компания и тръгнал по лош път. Започнал да взема наркотици, извършвал кражби, за да си набавя дрога. Един ден пред съдията изправили собствения му син. Бил извършил убийство. Съдията бил покосен от мъка. Какво да направи. Той бил най-справедливият съдия, но можел ли да осъди на смърт собствения си син? Тогава съдията станал от съдийската маса, отишъл при сина си и застанал сам на неговото място. Бил осъден и умрял вместо него. Така удовлетворил едновременно своето чувство за справедливост и своята любов.

Това направи Бог за нас – защото Бог демонстрира своята любов към нас в това, че като бяхме още грешници, Христос умря за нас.” (Рим. 5:8).

За Бог не беше лесно да ни даде Рождество. Нито беше лесно за Христос. Не беше лесно да продължаваш да обичаш някой, който непрекъснато те предава и отхвърля любовта ти и дори я прикова на кръста. Историята на Рождество не е сантиментална и сладникава, както се опитват да я представят, а ужасна и с огромно значение. Дете се ражда, за да умре. Дете, предопределено да страда, да бъде малтретирано и неразбрано. Дете, чийто живот дори беше застрашен малко след раждането.

Не беше лесно да бъдеш Спасител на свят, който не желае да бъде спасяван. Светът показва неприязънта си към Спасителя от самото начало. Дайте на света някой, с когото да споделя за проблемите си. Дайте на света една чудна история. Дайте му прекрасни ваканции, круизи, забавления, дайте му хляб и зрелища, но не му давайте Спасител – Спасител, който всъщност ще ги спаси от истинския им проблем
– греха. Дайте му подаръци, но не му давайте Дарител. Божият дар на Спасителя ни заставя да застанем лице в лице с истината за нас самите. Неприятно ни е някой да ни казва, че грешим. Спаси икономиката ни, спаси нацията ни от загиване, спаси децата ни, само не ни говори, че ще ни спасиш от нашия грях.

Именно в тази враждебна атмосфера Бог изпрати своя Син като бебе и го остави беззащитен. Той остави светът да прави с него каквото поиска. Апостол Йоан разказва историята на Рождество така: „Истинската Светлина, която осветява всеки човек, идваше на света. 10 Той беше в света; и светът чрез Него стана; но светът не Го позна. 11 При Своите Си дойде, но Своите Му не Го приеха.” (Йоан 1:9-11).
Христос се отказа от позицията си и славата си, за да имаме Рождество. То започна земния си път в мръсни ясли и го завърши на позорен кръст. Той се роди във взет на заем обор и бе погребан във взет назаем гроб. Бог стана бежанец посред своето собствено творение.

Ние разгледахме Рождество през очите на различни хора, но как би изглеждало то през очите на Бог? Какво целеше Бог с него? Какво искаше да постигне? Какво си беше наумил? Какво виждаше Бог в събитията на Рождество?

Бог имаше план. Това не беше набързо измислен план за справяне със ситуацията. От самото начало Бог знаеше какво прави. Петър пише това относно Христос: „Който наистина беше предопределен преди създаването на света, но се яви в последните времена за вас” (1 Пет. 1:20). Откровение на Йоан описва Исус като „Агнеца, заклан от създаването на света.” Очевидно Бог беше планирал Рождество преди началото на света. Бог е имал наум едно нещо отпреди създанието на света: да спаси и изкупи творението си.

Книгата Откровение ни открехва завесата и виждаме какво Бог си беше наумил и какво ще означава Рождество на края: „И като затръби седмият ангел, се чуха силни гласове на небесата, които казваха: Световното царство стана царство на нашия Господ и на Неговия Христос; и Той ще царува за вечни векове.” (Откр. 11:15). В края на времето ще царува Исус Христос и Той ще примири всичко със себе си. Бог разкрива своя върховен план за нас в писанията, като казва: „и като ни възкреси заедно с Него, ни сложи да седим с Него в небесни места, в Христос Исус; 7 за да показва през вековете, които ще дойдат, изобилното богатство на Своята благодат чрез добрината Си към нас в Христос Исус. (Ефес. 2:6-7). Това е чудесен край на една невероятна история и нищо не може да попречи на неговото осъществяване.

Спомням си една очарователна история от книгата на Джон Бънян „Пътешественикът от този свят до онзи”. Тълковникът води Християн до място, където има един озадачаващ знак. Той вижда да гори огън край една стена. Огънят продължава да гори, въпреки че до него е застанал човек, който непрекъснато хвърля вода върху огъня, за да го изгаси. Но вместо да угасне, той се разгорява още повече и повече и той става все по-горещ и по-ярък. Тогава тълковникът завежда Християн зад стената и му показва това, което не е могъл да види преди това. Зад стената има друг човек, който непрекъснато налива масло в огъня. Християн не може да разбере значението, докато тълковникът не му обяснява, че мъжът който налива вода върху огъня представлява дявола. Той винаги се опитва да подлее вода и да угаси делото Божии в света. той и другите от тази страна на стената не могат да видят мъжът от другата страна на стената, който представлява Христос. Той непрекъснато налива маслото на Духа в огъня и силите на злото не могат да го угасят.

Значението е ясно. Когато сме от тази страна на стената, ние виждаме само обезсърчителните знаци на това, което злият върши, за да угаси Божието дело в света. Но ние не виждаме с естествените си очи, че Христос поддържа Божия огън и го разгаря все повече и повече, той става по-ярък и по-горещ, въпреки всичко, което врагът се опитва да направи.

Бог знае какво прави и никой не може да угаси огъня, който той е запалил в света. Той започва с неща, които изглеждат незначителни; неща, които сякаш лесно могат да бъдат победени от дявола. Библията казва: „Бог избра глупавите неща на света, за да посрами мъдрите; Бог избра също така немощните неща на света, за да посрами силните.” (1 Кор. 1:27). Колкото повече силите на злото се опитват да угасят Божия огън, толкова повече Христос подклажда огъня, като излива силата на Святия Дух върху света.

По-големите от нас си спомнят ужасните кадри със Саддам Хюсеин, след като го извлякоха от бункера. С удивление цял свят видя, че този мощен човек, който тероризираше цяла страна, сега изглеждаше уплашен и объркан, докато го обезпаразитяват. Той беше мръсен, косата и брадата му бяха разрошени. Изглеждаше жалък, не силен. Същото се случи и с Осама бен Ладен, Кадафи и Хосни Мубарак. В известен смисъл сигурно това ще се случи в края на времето, когато последната битка е приключила. Ние ще погледнем нашия враг, дявола, след като е обезоръжен и силата му е отнета и ще кажем: „Този ли беше, от когото се страхувахме? Този ли тероризираше света? Страховитата змия се оказа само един червей.” И той ще бъде хвърлен в огненото езеро.

Божията гледна точка към Рождество е тази: „Имайте у себе си същото съзнание, което беше и у Христос Исус, 6 Който, като беше в Божия образ, пак не сметна, че трябва твърдо да държи равенството с Бога, 7 но се отказа от всичко, като взе на Себе Си образ на слуга и стана подобен на човеците; 8 и като се намери в човешки образ, смири Себе Си и стана послушен до смърт, даже смърт на кръст. 9 Затова и Бог Го превъзвиси и Му подари името, което е над всяко друго име, 10 така че в името на Исус да се поклони всяко коляно от небесните и земните, и подземните същества 11 и всеки език да изповяда, че Исус Христос е Господ, за слава на Бога Отца. (Фил. 2:5-11). Накрая всяко коляно ще се преклони – коленете на тези, които са го презирали, отхвърляли, игнорирали, заедно с тези, които са го обичали и са му служели. Рождество Христово в очите на Бога започва с Христос, който се смири, за да дойде в човешки облик и завършва с него, завръщащ се и примиряващ света, а всяко коляно се прекланя пред него.

Първото Рождество го представя като незначително и безпомощно бебе в груби ясли. Но в книгата Откровение Йоан го описва при неговото завръщане така: „а главата и косата Му бяха бели като бяла вълна, като сняг, и очите Му - като огнен пламък; 15 и нозете Му приличаха на лъскава мед, като в пещ пречистена; а гласът Му беше като на много води; 16 и имаше в десницата Си седем звезди; и от устата Му излизаше меч, остър и от двете страни; и лицето Му светеше, както свети слънцето в силата си.” (Откр. 1:14-16).

Помислете какво е направил Бог. Бог изпраща бебе, което е толкова уязвимо, но се оказва че то е Властелинът на вселената. Кой тогава би отгатнал по какъв начин то би повлияло на света днес? Кой би повярвал колко много животи би променило това бебе? Бог каза само на една група овчари. Той избра само една звезда. Откри звездата само на няколко мъдреци. Звездата изгря, овчарите дойдоха, а мъдреците донесоха своите дарове, а Бог им показа само едно бебе. Но Бог беше верен и изпрати своя мощен дар в света въпреки това, че светът не повярва, за да спаси света, който обича. „В това се яви Божията любов към нас, че Бог изпрати на света Своя Единороден Син, за да живеем чрез Него.” (1 Йоан 4:9).

През 1962 г. мисионерите Дон и Керъл Ричарсън отиват в Нова Гвинея, за да донесат благата вест на Христос до племето Сауи. Сауите били канибали, които използвали черепите на своите жертви като възглевници. Дон написал книга за своите преживявания, наречена „Дете на мира”. Той започнал работата сред сауите, като им чел от евангелието на Матей. Но за негов ужас, когато стигнал до частта, където Юда предава Христос, всички избухнали в радостно одобрение. Той не знаел, че в тяхната култура предателството било добродетел. Най-изкусният лъжец бил на най-голяма почит в това племе. Мисионерът се опитвал по всякакъв начин да обясни величието на Божия дар на истина и любов на хора, в чиято ценностна система на първо място била измамата.

Един ден той станал свидетел на тържествена церемония между две враждуващи племена. Един от вождовете отишъл до другия и му подал дете. Това бил синът на вожда. Те имали обичай мирът между две племена да се скрепява чрез сина, който един от вождовете давал на другото племе. Наричали го „Дете на мира”. Вождът поставял сина си в ръцете на хора, които го мразели и които били негови врагове. Това бил единственият начин да се помирят. Ричардсън видял в този акт съвършен мост към разбиране на това, което Бог е направил. Бог беше дал своето „Дете на мира” в ръцете на един враждебен свят, за да сложи край на нашата враждебност. Когато Той се роди, ангелите казаха: „Мир на земята и благоволение между човеците.”

Удивителното тайнство на Божия дар е обяснено в един прекрасен пасаж от Библията, в който се казва: „Онзи, Който не пожали Своя Син, но Го предаде за всички ни, как няма да ни подари заедно с Него и всичко?” (Рим. 8:32). Това беше вярно преди 2000 г. и е валидно и днес. Честито Рождество Христово от Бог, който дава!

Днес, няколко дни преди да настъпи новата година, нека погледнем на Рождество през очите на Бога. Нека застанем с благодарност в сърцата за Рождество Христово, защото то струваше всичко на Бога – струваше живота на Неговия Син. Струваше му много болка. Обезсиняването на Отца може да се сравни само с обезбащаването на Сина.” (Молтман)

И мислейки за Рождество, нека погледнем назад към отминаващата година и преценим дали нашите мисли, стремежи и дела са били дела на поклонение и хваление на Бога. И ако е имало и такива, които не са носили слава на Бога, а са го наранявали, нека поискаме прошка от Него и да измолим неговата милост към нас. И да се помолим Бог да ни помага през идната 2015 г. да живеем живот, достоен за Рождество Христово.

През следващите месеци дяволът няма да си вземе отпуска. Ще продължи да ни обезсърчава, да ограбва нашия мир и да ни удря под кръста. Може би ще бъдем разочаровани от най-близки хора. Може би ще се опита да ни компрометира на работното място или ще ни накара да се страхуваме за здравето си, за финансите си... Святият Дух обаче ще е с нас. Христос ще продължава да подклажда огъня, който Сатана ще се опитва да загаси. Властелинът на вселената няма да ни остави. „Ето, аз съм с вас до свършека на века.”

Нека благодарим на Бог за „Детето на мира”, Исус Христос и да се помолим Неговият мир, радост и любов да са с нас през новата година и до свършека на века.


28.12.2014 г., 
БПЦ „Нов живот” Варна