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H sv ti p sztorlev l 2017 – H rom nyelven

“Ha meghal a f rfi , letre tud-e kelni? Akkor k zdelmes letemen t is tudn k v rni, m g csak be nem k vetkezik a fordulat.” (J b14,14)
nnepl Gy lekezet! Szeretett Testv reim!
Az sz vets gben t bbnyire vatos utal sokat olvashatunk a felt mad ssal kapcsolatban. Ennek ellen re nagy lelki haszonnal j r, ha az nnepi alkalommal id t szak tunk egy-egy ilyen jelleg zenet megvizsg l s ra. Krisztus felt mad s t, valamint az azt megel z szenved st sokan k telkedve fogadj k, mivel elfogadhatatlannak tartj k Isten Fi nak, az egyetlen b ntelennek a m ltatlan gy t rtet s t, majd hal l t.
Az rtatlanul szenved sz vets gi szem ly J b. R la igyekeztek m g a bar tai is terhel bizony t kokat megtudni, de csak nevets ges r galmakig jutottak, illetve a hamis lelkigondoz s agressz v tan csban elakad f lbeszakad s ig. J b szenved s t nem fogadt k el annak, ami volt, azaz rtatlan szenved snek. Pedig van rtatlan szenved s! A J b rtatlans g t tagad k t meges tapasztalattal ll tj k, hogy a szenved snek mindig s t t h ttere van. Egy bk nt Krisztust v dol k is a b ntethet t kutatt k a Golgoth ra k sz l ben. Ma sem lehet Isten n lk l meg rteni az rtatlan szenved s val s g t. J b eset ben lesz vil gos, hogy a szenved snek nemcsak oka van, hanem c lja is. A mindig az okokat keres k elvakulnak, s nem rz kelik a c l el bbre val s g t.
Nemcsak J b let ben t rt nik meg, hanem szenved seink hittel s tudatosan hordozott sorsunkban is, hogy j gondolatok, letiszt zott rz sek, teljes val s g tl t sa sz letik meg. Nem szabad a szenved sek ok t tagadni, de a c lj t k telez megfejteni.
J b rtatlan szenved s nek felt r sa idej n rkezik el a felt mad s gondolat ig. Az j ford t s biblia annyira vatosan fogalmaz, hogy csak az letrekel s lehet s g r l sz l. A gy trelem hal los m lys g ben az elveszni l tsz ember rtatlans g nak tudat ban d bben r , hogy mindenki a hal l martal k v v lik, de ez az ellens g nem mindent nyelhet el. Isten a hal lnak is ura, az isteni rt kek nem lehetnek a hal l tulajdonai. J b csak annyit rez, csak sejti, de bizonyos abban, hogy van megold s. rezhet en r rez a csak k rd mondattal k z lt lehet s gre, azaz, – ha a f rfi meghal, letre kelhet-e? Nincs biztos t sa az rtatlanoknak sem a hal l ellen, viszont Istennek hatalma van megint letet adni. Az j let m r a c lt tartalmazza, mert Krisztus felt mad sa a mi felt mad sunk biztos z loga, hogy ennek tudat ban j sz v s j l lek birtokosai legy nk. Krisztus felt mad sa J b korai k rd s re a v lasz, igen, letre kel az istenf l f rfi , mert a hal l sem az rtatlant sem az rtatlans got nem puszt thatja el.
J b dereng j let g ret n hittel s rem nnyel telik meg. K zdelmesnek min s tett let t alkalmasnak l tja tov bbi megpr b ltat sok k z tt is kitart nak tudni. Nem rejti v ka al , hogy az letet harct rnek tekinti, amelyen neh z kitartani, mert rengetegen szab lytalanul k zdenek s a legbecstelenebb eszk z ket vetik be. Korunk egyik legn pszer bb reform tus l lekgy gy sza a rem nytelens get nevezte meg, mint minden hal lt okoz bajnak gy ker t. Az rtatlant, a hinni v gy t, a szeretet morzs it kutat t, az nfel ldoz t, az egyh z rt ldozni k pest is el lehet a rem nytelens g mocsar ba vinni.
Krisztus hal la s felt mad sa: Isten hatalma mindenek felett. Igazol sa J bnak, gy gy t sa a rem nytelens gb l fakad betegs geknek, ldott orvosa az rtatlan szenved knek. H sv t: a minden napok t l l s nek forr sa, valamint Isten orsz g nak kulcsa.
A felt mad s rem ny ben legyen ldott az nnep nk s megszentelt az nnepl s nk!
Nagyv rad, 2017 h sv tj n.
Cs ry Istv n
p sp k
Easter Greetings
“If a man dies, shall he live again? All the days of my appointed time will I wait, till my change come.” (Job 14:14)
The Old Testament includes few references to resurrection. Preparing for Easter, it is a spiritual gain to examine those prophetic messages. Many have doubts regarding the painful suffering and resurrection of Christ, as they cannot accept the unworthy misery and death of the only sinless human, the Son of God.
According to the Old Testament, Job suffers innocently. Even his friends tried to figure out “inculpatory evidences” which would have justified his suffering. They did not accept Job-s suffering as it was: innocent suffering. However, there is innocent suffering. Without God, we cannot understand innocent suffering. But suffering often has a scope, besides a reason.
While deeply exploring his suffering, Job arrives to the idea of resurrection. God is the master of death too; godly virtues cannot be taken over by death. Job is hesitant about resurrection, but he is sure about God-s solution to his suffering. Death also takes the innocent, but Job strongly believes that God has got the power to give life again. This new life includes the scope, as Christ-s resurrection is the sure pledge of our own resurrection.
The promise of a possible new life fills Job with faith and hope. A contemporary Reformed psychologist says that lethal problems actually root in hopelessness. The innocent, the believer, the loving, the devoted, the giver may also be taken into the swamps of hopelessness.
Christ-s suffering and resurrection proves God-s power over everything, which confirms Job-s belief. Christ-s suffering and resurrection is healing lethal diseases which come from hopelessness. Jesus is the blessed physician of innocent sufferers. Easter is the source of surviving and the key to God-s Kingdom.
May God bless our preparations for Easter!
March 2017
Istv n Cs ry
bishop
“Dac omul odat mort ar putea s mai tr iasc , aE� mai spera n tot timpulsuferinE�elor mele, p n mi se va schimba starea n care m g sesc” (Iov 14:14)
Dragilor FraE�i n Iisus Hristos!
AZn Vechiul Testament putem citi doar referiri precaute n leg tur cu nvierea. Cu toate acestea este un mare beneficiu sufletesc dac cu ocazia s rb torilor ne facem timp pentru analizarea unor astfel de mesaje. MulE�i nt mpin cu scepticism nvierea E�i suferinE�ele lui Hristos, deoarece consider inacceptabil suferinE�ea nedemn , iar apoi moartea singurului f r de p cate, Fiul lui Dumnezeu. Persoana nevinovat suferind din Vechiul Testament este Iov. Chiar E�iprietenii lui ncearc s afle dovezi incriminatoare, dar nu ajung dec t la niE�tecalomnii ridicole. Ei nu au acceptat suferinE�a lui Iov aE�a cum a fost, adic o suferinE� nevinovat . Cu toate c exist suferinE� nevinovat ! Cei care neag nevinov E�ia lui Iov, susE�in c suferinE�a are mereu un fundal ntunecat. De altfel, E�i acuzatorii lui Hristos c utau pe cineva posibil de pedeaps . F r Dumnezeu nici azi nu se poate nE�elege suferinE�a nevinovat . AZn cazul lui Iov este c t se poate de clar c suferinE�a nu are numai un motiv ci E�i un scop. Cei care mereu caut motive sunt orbiE�i E�i nu realizeaz c scopul este mai presus de toate. Ceea ce se nt mpl n viaE�a lui Iov, se nt mpl E�i n cazul suferinE�elor noastre purtate conE�tient E�i cu credinE� n destinul nostru: iau naE�tere noi g nduri, simE� minte curate, E�i se naE�te astfel adev rul complet. Nu este permis negarea motivelor suferinE�ei, dar este obligatorie identificarea obiectivului. Iov ajunge la ideea nvierii n timpul dezv luirii propriei suferinE�e nevinovate. AZn noua traducere revizuit a Bibliei se formuleaz cu at ta precauE�ie, nc t se vorbeE�te doar despre posibilitatea re nvierii. Omul aparent pierdut n abisul mortal al chinului, conE�tientizeaz c toat lumea trebuie s moar , dar moartea, acest duE�man nu poate c E�tiga totul. Dumnezeu este E�i st p nul morE�ii, iar valorile dumnezeieE�ti nu pot deveni proprietatea morE�ii. Iov simte, b nuieE�te doar, c o exist soluE�ie. IntuieE�te posibilitatea expus doar printr-o propoziE�ie interogativ – Odat ce omul moare, ar putea s mai tr iasc ? AZn faE�a morE�ii nici cei nevinovaE�i nu au o asigurare, ns Dumnezeu are puterea de a da din nou viaE� . Noua viaE� conE�ine deja scopul, pentru c nvierealui Hristos este cheia sigur a nvierii noastre iar noi devenim posesorii unei inimi E�i unui suflet nou. AZnvierea lui Hristos este r spunsul la ntrebarea de mai nainte. Omul cu frica lui Dumnezeu nvie pentru c moartea nu poate distruge nici pe nevinovat E�i nici nevinov E�ia. AZn speranE�a unei noi vieE�i Iov se ncarc cu credinE� E�i speranE� . AZE�i vede viaE�a grea ca fiind prielnic pentru a o continua cu perseverenE� . Nu ascunde c E�i consider viaE�a ca un c mp de lupt , unde cu greu poE�i face faE� , deoarecemulE�i lupt neregulamentar, folosind mijloace necinstite. Un foarte popular doctor de suflete reformat al epocii noastre, numeE�te dezn dejdea ca fiind r d cina tuturor problemelor care duc la moarte. Cel nevinovat, cel care vrea s cread , cel devotat, cel care este dispus s se sacrifice Bisericii, poate fi t r t n mocirla dezn dejdii. Moartea E�i nvierea lui Hristos nseamn puterea lui Dumnezeu mai presus de toate. AZnseamn o dovad pentru Iov, vindecarea bolilor izvor te din dezn dejde, de c tre medicul binecuv ntat al nevinovaE�ilor suferinzi. PaE�teleeste astfel izvorul supravieE�uirii tuturor zilelor, E�i cheia AZmp r E�iei lui Dumnezeu.
AZn sperenE�a AZnvierii, s rb toarea noastr s fie binecuv ntat .
Oradea, n ajunul PaE�telui 2017 episcop Cs ry Istv n

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