Üdvözlet Libanonból

Tegnap élte át Libanon Kána tragédiáját, amikor 25 gyermeket temetett maga alá egy 3 emeletes épület a bombázások miatt. Döbbenetes látvány volt. A hizbollah kezdte ezt az egészet, vagy az izraeli hadsereg? Senki nem tudja, de az ilyen pillanatokban csak letaglózva állunk, és nincsenek szavaink, csak sírni szeretnénk, mert ezek az ártatlan cseppségek fizetik meg a démonikus harag és a háború árát. Beszéltünk az egyik testvérrel, aki Libanon déli részén él és elmondta, micsoda szükségben vannak, ő és 20 másik hívő keresztény testvér. Rakéták, légiriadók és éhség a napi terhük. A hizbollah a rakétáit a gyülekezet épülete mellett helyezte el, ahová ezek a testvérek menekültek, innen lövik ki a rakétákat, aztán elmennek. Ezért bombázzák keményen az izraeliek ezt a területet. A testvérek nem tudják elhagyni a házat, a környéket. Nem járnak autók, nincs tömegközlekedés, az autóutakat is elvágták. Már minden maradék pénzüket elköltötték, és nincs több tartalékuk. Holnap reggel szeretnénk nekik pénzt utalni, hogy legalább a legszükségesebb dolgokat meg tudják venni. Kérlek, imádkozzatok értük személy szerint. Elmondták, hogy azzal töltik idejüket, hogy minden este 11-ig dicsőítik az URat!

Köszönjük mindőtöknek, akik küldtetek pénzadományt. Mi továbbítjuk szükségre jutott testvéreinknek.

Azonban már mi is érezzük a háború hatásait, mert éppen most álltak le a benzinkutak, az országban nincsen üzemanyag.

Ez azt is jelenti, hogy csak addig tudjuk az autóinkat használni, míg futja a tankban lévő benzin, aztán mindent gyalog kell majd elintéznünk.

Ezen a héten már úgy végezzük a gyülekezeti szolgálatot, mint annak idején a korai gyülekezet tette…megáldhatunk falvakat, vagy lerázhatjuk a port is lábunkról, ahogyan az Úr mondta. Folyt köv…

Hírek a tűzvonalból..

Shalom!

Peti vagyok apuék (Frank Sándor) lakásából, ideiglenesen átköltöztünk ide, mert itt nagyobb biztonságban vagyunk a rakétáktól, a mi lakásunk ugyanis északi fekvésű, az óvóhelyen pedig néhány óránál tovább nem lehet kibírni, bár sokszázezren több mint 7 napja ott zsúfolódnak össze. A 3 lány (Éva, Ági, Viola) Haifáról (ami folyamatos tűz alatt van sok halottal) Tel Avivban kaptak ingyen egy szállodai szobát, odáig még nem értek el a Hizbollah rakétái (egyelőre). Itt Karmielben a támadások következtében sok ház összeomlott, sok a sebesült, halottak itt még nincsenek. Gyakran vannak szirénariadók, aztán zuhannak a katyusák óriási robbanással, félelmetes….

Itt most tartottam egy kis szünetet, mert riadó után megint becsapódott néhány rakéta, ilyenkor bemegyünk Viola szobájába, ez a legbiztonságosabb, a számítógép egy északi fekvésű szobában van, ez a legveszélyesebb, nem minden támadás előtt van riadó…

Egy gyülekezi férfitől 15 méterre csapódott be egy rakéta, de nem robbant fel…

Szintén a gyülekezetből egy hölgy lakása feletti lakásba csapódott be egy rakéta, mindent szétrombolt, belefúródott a hölgy lakásának a mennyezetébe, ott megállt, de nem robbant fel…

Aki nincs benne, az nem tudja, milyen érzés háborúban, tűzvonalban lenni…

Tudjuk, hogy Isten kezében vagyunk, semmi nem történik az ő akarata nélkül.

Gondoljatok ránk!

Peti

Hungarian Christians for Israel

On 20th of December, 2000 a document was presented at the Embassy of Israel in Hungary to Ambassador Judith Várnai Shorer, with the signature of about 21 Christian organizations and individuals. Although Hungarian media was aware of the event, only the Israeli Hungarian language paper, Új Kelet  gave a covering on it.

 

Jesaia 12:3

To the Ambassador of the State of Israel in Hungary, Dear Judith Várnai Shorer,

In the light of the latest events in the Middle-East and their media coverage in Hungary urged us to express our solidarity and sympathy with the State and people of Israel. We are sincerely sorry for the victims of violence, to whichever ethnic group they belong to. We pray that no fanatic ideologies, hatred or revenge would increase the sufferings and losses of the people living in Israel. We are glad over the existance of the Jewish State and accept her right to defend the security of her citizens.

We confess and believe that on biblical and historical grounds, the city of Jerusalem is the indivisible capital of the Jewish people and Israel. We would like to see the Hungarian media to give precise information to the Hungarian public about the events taking palce in Israel. We take on the responsibility to do our best to present the modern State of Israel and the history of the Jewish people to the citizens of Hungary in its full reality. We pray that in these difficult times Israel would find strength in the great number of Biblical promises given to her in the Tanach by Almighty. We also pray that the Palestinian people living in Israel would also find the pathway of peace from Almighty.
We are united with you in the faith and with the ancient hope of the Jewish people that true shalom will come to Israel and to all other nations when Messiah comes!

Tovább olvasom →

Peter Hocken: Christian Repentance

Peter Hocken: Christian Repentance for sins against the Jewish people will lead the Church to the root issue.

…In his book, The God of Israel and Christian Theology , the American scholar, R. Kendall Soulen, has helpfully identified three forms of replacement or supersessionist thinking.
The first two are easy to understand. First, economic supersessionism, which means that Israel is no longer God’s chosen people, because this role was completed when Jesus died on the cross ; and secondly, punitive supersessionism, which means the view that God has rejected Israel because of their sin . But Soulen then points to a third form of replacement or supersessionist thinking that he calls structural supersessionism .

He finds this in all the ways in which the Christian Church has articulated her foundational narrative in ways that ignore the place of Israel and the Jewish people. For example, every presentation of Christian faith that goes straight from the fall of Adam and Eve in Genesis chapter 3 to the Incarnation and the New Testament is structurally supersessionist. Man sinned, so God sent his Son to die for sinners. Israel has become superfluous to the heart of the story. No mention of Abraham, no mention of Moses, Sinai or the Torah, no mention of the messianic kingdom. Soulen identifies two essential elements in divine revelation that are lost when the story of salvation is misunderstood in this way: the covenant alliance (I shall be your God and you will be my people) at the heart of God’s plan, and the complementary roles of Israel and the nations.

It is only as we repent for and correct this structural supersessionism that we can recover the fullness of the Messianic hope. Repentance for devaluing the centrality of the covenants of God with his people and for eliminating Israel from the nature of the “new covenant” in Jesus (in distorting the prophetic word of Jer. 31: 31, 33) will enable us to celebrate the new covenant in the “one new man” that prepares for the messianic banquet when “many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven” (Matt. 8: 11).

Risto Santala: The wine and its interpretations

The wine in Midrash Ruth is related to the sufferings in Isaiah 53. This leads us to the essence of Holy Communion. 1 Cor. 11:25-26 interprets the message of wine with the words of Jesus: “This cup is the new covenant in my blood – as often as you eat this bread and drink the cup, you proclaim the LORD’s death until he comes.” Here we have the same eternal perspective as in Midrash Ruth. The Passover liturgy has four cups of wine. Every cup has its own name and symbolizes certain features in the Seder. Justin Martyr gave his instructions to the Holy Communion.

He explained in about 150 A.D. that after the Eucharist the participants had to “greet each other with a holy kiss”. “Thereafter the supervisor receives the cup, in which the wine and water is mixed. The first cup is called with the name “kiddush”, which means the same as “sanctification”. The second cup has the name “magid”, and it begins the “narrative” part of the Passover. The third cup is called as “kos ha-brakha” , “cup of blessing”, as it is revealed in 1 Cor.10:16: “The cup of blessing which we bless, is it not a participation in the blood of Christ?” The fourth cup is mostly forgotten in the Christian theology. If we examine the Last Supper with a magnifying glass, we will notice that the Gospels do not speak at all about the fourth cup. It was called “the cup of kingdom”, “kos hamalkhuth”. In Mark 14:25 Jesus promised that “I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God”. According to the professor of the Oxford University David Daube, Jesus instituted the fourth cup “to compensate the real, perfect and final coming of the kingdom which is still a matter of faith and hope”. And “he referred it obviously to the fourth cup”. Jesus did not drink this cup and say “birkhat ha-shir”, ‘the blessing of the song’ because “he moved this part of the liturgy to the fulfilment of the final kingdom of God”. This fits well to the Gospel. In Luke 22:16-17 Jesus said that he will not eat the Passover “until it is fulfilled in the kingdom of God” and drink the fruit of vine “until the kingdom of God comes.”

Risto Santala: The sign of Messiah`s birth

The birth of the Messiah was foretold in Isaiah 7:10-14: “Ask the Lord your God for a sign -therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive and bear a son, and shall call his name “Immanu El”, “God with us”. 200 years before Christ the Septuagint understood the Hebrew concept “almah” in Greek as “parthenos” as a “virgin”. This is the sign!

Behold, a virgin shall conceive and bear a son, and shall call his name “Immanu El”, God with us.” This was the first sign! There is also an interesting passage in the Dead Sea Scrolls which speaks of “the Messiah whom God will beget”, words taken from Psalm 2:7. Dr. R. Gordis states that this passage serves “as the most important source for the divine birth of Messiah”. In Deuteronomy 18:15 and 18, in a prophecy which was used by Peter and Stephen (Acts 3:22 and 7:37) we read of a prophet “like Moses”, “whom God will raise up\” and he will speak in God’s name. We noticed that the Aramaic Targum of Jonathan expounds it twice saying that “God will beget him by the Holy Spirit ” (deruach qudsha and be-ruach qudsha ). That relates also to the birth of Messiah!

According to Micah 5:2 the Messiah will be born in Bethlehem and his “goings forth have been from old, from everlasting”. The Jewish commentator RASHI states that he was already “before the stars and zodiacs” and “only God was before eternity”. Jesus himself proclaimed that he was before the creation and before Abraham. Isaiah 7:14 and 9:6 gives divine attributes to the Messiah, such as “Immanu El” or “the mighty God” and “everlasting Father”. Targum Jonathan explains that God “will call his name from ancient times” and that “the Messiah has eternal existence”. No wonder that the shepherd heard: “This will be a sign to you: you will find a baby wrapped in cloths and lying in a manger” (Lk. 2:12). Both the physician Luke and Matthew were stressing the fact that the child was conceived by the Holy Spirit.