2. Ms 4:11

Drottinn svarai honum: Hver gefur manninum munn, hver gerir hann mllausan ea heyrnarlausan, sjandi ea blindan? Er a ekki g, Drottinn?


Sasti sns til a kaupa harfisk

Kristnir nstumvbkstafstrarmenn hafa n rum saman bent okkur a heimsendir s allra nstu grsum. Til dmis hafa Hvtasunnumenn fr upphafi lagt herslu a sustu tmar vru runnir upp. Margar keimlkar trarhreyfingar segja a sama.

g hef oft hlusta Vr Lev Traustason, ann ljmandi fna mann, forstumann Hvtasunnukirkjunnar Fladelfu, og fur Hvtasunnuhreyfingarinnar slandi, predika. runum hefur komi fram, a egar hann var barn ea unglingur, hafi mikil hersla veri a a Jess kmi brum aftur Hvtasunnuhreyfingunni. Burthrifningin vri rtt handan vi horni. a er ekki langt san forstumaur Hvtasunnukirkjunnar Akureyri sagi a menn hefu 3-5 r til a gera irun og hla fagnaarerindinu.

egar g byrjai "bransanum" ri 1993, tldu menn lklegt a Jess vri alveg a fara a koma aftur. g man reyndar srstaklega eftir predikunum um a Krossinum, en lka annarsstaar. g reiknai t.d. ekki me v a vera nokkurntmann afi. Margir tldu lklegt a Jess kmi kringum ri 2000. Enda skapai Gu heiminn 6 dgum, og hvldi sig sjunda daginn. kringum ri 2000 vru um 6000 r san heimurinn var skapaur, og sund ra rki yri hvldartmi, lkt og sjundi dagurinn, og a eim tma linum 7000 r liin fr skpun heimsins. (eir sem vita ekki hva "sundra rki" og Burthrifningin ("rapture" ensku) eru geta lesi um essu hugtk upphafi essarar frslu hr.)

Endatmapredikanir hafa hljma alveg san Hvtasunnuhreyfingin hfst me vakningunni Assastrti ri 1906. Endirinn hefur veri rtt handan vi horni allar gtur san. g las eitt sinn bk eftir fyrrverandi Hvtasunnupredikara og tnlistarmann (ea "lofgjrarleitoga", til a nota ling hvtasunnumanna), ar sem hann fjallai um a hvernig hann horfi gmul rigu skilti, egar hann var yngri, um a Jess vri alveg a fara koma aftur.

Bkur bor vi "88 reasons why the rapture will be in 1988" voru metslubkur sem milljnir hvtasunnumanna keyptu ri 1988. ri eftir kom t bkin "89 reasons why the rapture will be in 1989". Aftur metslubk. Endatma predikarar bor vi Hal Lindsey hafa veri grarlega vinslir, og flestir evangelskir nstumvbkstafstrair hafa s myndirnar "Left Behind", sem fjalla um flk sem skili var eftir egar burthrifningin tti sr, og astum og atburum endatmanna, sem voru rtt handan vi horni, lst, samrmi vi meinta spdma Biblunnar.

Brian D. McLaren, sem er fyrrverandi evangelskur nstumvbkstafstrar predikari, og nverandi ekki bkstafstraur frjlslyndur predikari, segir skemmtilegri bk sinni "Generous Orthodoxy", bls 159-160:

Back in the 1960s, we "knew" the Bible taught that the world would end within about 25 years...oops. We also "knew" from the Bible that it would end through a conflict between the United States/Israel representing God versus the Soviet Union/China representing the devil. Oops again.

Menn hafa ekkert lrt af reynslunni. Trarleitogar, og hundru milljna sem fylgja eim, eru ess fullvissir, a nverandi kreppa s upphafi a endinum. Sustu tmar eru komir. Aftur.


ekki a segja "eitra fyrir honum"?

"Eitri var komi fyrir fubtaefni sem rni Johnsen ingmaur tk tmabili og annig eitra fyrir hann", stendur essari frtt. ekki a segja a a hafi veri "eitra fyrir honum"?

En hvurslags eitur hefur virkni, a hendur blgna upp, og ekkert anna?


mbl.is DV: Eitra fyrir rna Johnsen
Tilkynna um vieigandi tengingu vi frtt

Dmisagan um konunginn

g var mrg r evangelskur, nargjafarvakningar, nst um v bkstafstrarmaur, sem ir a g tti mesta samlei me Hvtasunnukirkjum, og sfnuum bor vi Veginn, Krossinn og Krleikann (sem var ekki til egar g var traur). Eftir nokkur r, var g kominn me upp kok af essari tegund af kristindmi af msum stum. a var byrja a fjara undan tr minni, og g var farinn a leita bkur eftir kristna hugsui r msum kirkjudeildum, til a athuga hvort einhver eirra gti hfa betur til mn, ea hvort eitthva fr eim mtti nota til a betrumbta ann kristindm sem g hafi ahyllst. Kristindmur gekk alls ekki lengur upp mnum huga. Eitt af hundruum atria sem "bgguu" mig, var a mr fannst hlf sturla, ef g hugsai aeins t a, a Gu hafi sent son sinn, sem var sjlfur pabbi sinn, til a deyja, af v a allir voru syndarar, t af v a kona sem var myndu af rifi manns sns, t vxt af einhverskonar tfra tr, og a eir sem tryu essu myndu last eilft lf, en eir sem tryu essu ekki, myndu last eilfa refsingu. (g taldi lengst af, a eilfa refsingin vru eilfar kvalir helvti, en beygi t af eim efnum eitthva ur en g htti a tra.)

Ein al besta tilraunin sem g fann til a gera kristindminn smilega alaandi, sturlaan og sanngjarnan, kom fr manni sem ht Aanasus. Hann lifi 4. ld, og er mjg mikilvgur gufringur Rttrnaarkirkjunni (sbr. Grska Rttrnaarkirkjan, Rssneska Rttrnaarkirkjan, o.s.frv.). Hann setti fagnaarerindi fram me dmisgu, sem var einhverveginn svona:

"Einu sinni var gur kngur, sem tti miki konungdmi me mrgum borgum. fjarlgri borg nttu egnarnir sr a frelsi sem konungurinn hafi gefi eim til a gera a sem var rangt. Eftir nokkurn tma fru eir a hafa hyggjur af v a konungurinn myndi refsa eim. Smm saman byrjuu eir a hata konunginn. eir uru sannfrir um a eir vru betur settir n konungsins, og lstu yfir sjlfsti borgarinnar.

Fljtlega var hver farinn a gera a sem honum sndist. Hver hndin var uppi mti annarri borginni. Ofbeldi, hatur, lygar, mor, nauganir, rlahald, tti. Konungurinn hugsai me sr: "Hva g til brags a taka? Ef g rst inn borgina me hervaldi, mun flki berjast gegn mr, og g mun urfa a drepa svo marga, og eir sem munu ganga rki mnu hnd, munu einungis gera a skum eirrar gnunar sem stafar af hervaldi mnu. egnarnir munu hata mig meir en ur. Hva stoar a flki, ef g drep a, ea fangelsa a, ea geri a reitt vi mig? En ef g lt au eiga sig, munu au gera taf hvert vi anna. a hryggir mig a hugsa til eirra jninga sem flki er a valda hvort ru.

Konungurinn kva a lokum a gera nokku vnt. Hann fr r snum konunglega skra, og klddi sig ttra. Hann fr til borgarinnar, og settist ar a auu hsi, vi hliina skuhaug. Hann hf rekstur. Hann fr a vinna vi a gera vi nt hsggn og anna sem urfti a laga. Gvild og heiarleiki konungsins var svo mikill a flk hndist mjg a honum. Menn fru a deila me konunginum hyggjum snum og ru sem hvldi eim, og bija um rleggingar. Hann sagi eim a uppreisnarmennirnir hefu blekkt borgarba, og betra vri a lifa eftir boum konungsins, lkt og hann sjlfur geri. Smm saman vann hann marga borgarba sitt band. eir hfu svo hrif samborgara sna, ar til endanum ll borgin s eftir uppreisninni, og vildi sna aftur undir verndarvng konungsins. En borgarbar skmmuust sn, og oru ekki a fara til konungsins, ar sem eir tldu a hann myndi rugglega refsa eim. En konungurinn dulargervinu sagi eim gu frttirnar: Hann var sjlfur konungurinn, og elskai . Hann hldi engu gegn eim, og bau velkomna aftur konungsrki sitt." (A Generous Orthodoxy. Brian D. McLaren. Bls 57-58).

(Meal vandamla vi essa dmisgu er a, a mislegt henni er ekki srlega Biblulegt, egar betur er a g. Sagan er snjll, engu a sur.)


Englar stunda stundum leyfilegt kynlf

g var a lesa Jdasarbrf nlega nju ingunni. Vers 7 er hugavert, en ar segir: "Gleymi ekki heldur Sdmu og Gmorru og borgunum umhverfis r sem drgt hfu saurlifna, lkan htt og englarnir, og stunduu leyfilegt kynlf."

etta minnti mig gamalt rifrildi sem g tti vi Mofa, kjlfari frslunni "Gosgur Biblunnar". Seinna skrifai g svo ara frslu ar sem g fr nnar etta, tengslum vi Enoks bk. Hn ht "Kymk vi engla".


Eru guspjllin sagnaritun?

sustu frslu fjallai g um hversu lkar, og a mnum dmi samrmanlegar, frsgur Lkasarguspjalls, og Matteusarguspjalls, eru um fingu Jes. g vil bta rfum atrium vi, og eru heimildir mnar einkum Bible Anchor Dictionary.

Jafnvel a Jsefus hafi af mikilli nkvmni fjalla um hrottaverk Herdesar sustu rum valdatar hans, og gert langan lista yfir hans grimmdar verk, er ekki stafur um a a hann hafi drepi ll sveinbrn Betlehem og ngreni, tveggja ra og yngri (Matt 2:16). Ekki er heldur neitt a finna um etta hj rum sagnariturum.

gstus keisari lt aldrei skrsetja alla heimsbyggina, eins og segir Lkasi 2:1, n t.d. alla egna Rmarrkis. Auk ess vri frnlegt a senda Jsef til Betlehem til a lta skrsetja sig ar, eim forsendum a hann vri afkomandi Davs konungs 42. ttlii aftur tmann (samkvmt ttartlu Lkasarguspjalls, allaveganna). Venjulega skrsettu stjrnvld flk til a taka af v skatta, grundvelli ess a a tti land, og feruust anga sem flki tti heima.

Matteus 2:1 segir a Jess hafi fst egar Herdes var konungur. Krenus var landstjri Srlandi egar Jess fddist, samkvmt Lkasi 2:2. Herdes d ri 4 fyrir okkar tmatal, en Krenus var landstjri Srlandi ri 6 eftir okkar tmatal, tu rum eftir a Herdes lst. a er erfitt a lta a strfridmi ganga upp.


Fingarsgur guspjallanna

Samkvmt Lkasi bjuggu Mara og Jsef Nasaret, og feruust til Betlehem vegna manntals (Lkas 1:26; 2:4). Eftir a Jess fddist, fr Jsef me fjlskylduna til Jersalem (Lkas 2:22), og svo aftur beina lei til Nasaret (Lkas 2:39).

Hj Matteusi virist fjlskyldan ba Betlehem er sgur hefjast, og ekkert er ar sem gefur skyn a au vru ar gestir fjrhsi, ea fr Nasaret. Eftir a vitringarnir fara, er Jsef sagt a flja til Egyptalands, og dvelja ar, ar til Herdes deyr (Matt 2:15). Herdes lifi a lgmarki tv r eftir a Jess fddist, ar sem hann uppgvtai a vitringarnir hfu sviki hann tveimur rum eftir fingu Jes, og ltur drepa ll sveinbrn Betlehem og ngreni (Matt 2:16). Eftir a Herdes deyr, er Jsef sagt draumi a fara aftur til srael, og hann stefnir elilega til sns gamla hemilis Betlehem Jdeu. En ar sem hann var hrddur vi a fara anga, kva hann a setjast a Nasaret (Matt 2:21-23). Ekki er me nokkru mti gefi skyn a hann hafi bi ar ur. Hann settist ar a.

Raymond Brown er hfundur dorants, sem er 725 blasur, um fingasgurnar um Jes. Hann segir "The Anchor Bible Dictionary": "In chapter 2 in each gospel, the basic birth and postbirt stories are totally different to the point that the two are not plausibly reconcilable."

John W. Loftus, segir bk sinni "Why I became an Atheist" um frsgurnar af fingu Jes Matteusi og Lkasi: "The attempt to hamonize these gospel accounts by resorting to some very sophisticated intellectual gymnastics requires that a person create an entierly new account of his own not to be found in any of the Gospels - a gospel of one's own. But in fact it cannot be done without the addition of several ad hoc hypotheses. So such an attempt "dies the death of thousand qualifications," so to speak." g er sammla Loftusi.


g er ekki lengur (eins mikill) srvitringur.

g er kominn me Facebook.

Rttarhldin yfir Gui

Elie Wiesel er Nbelsverlaunahafi, prfessor ogrithfundur af gyingattum, fddur ri 1928. Hann lifi af helfrina. Hann lsir v hvernig honum lei, kvldi sem hann kom skutrmingabirnar Birkenau bk sinni "Nttin" (La Nuit).

"Never shall I forget that night, the first night in camp, that turned my life into one long night seven times sealed. Never shall I forget that smoke. Never shall I forget the small faces of the children whose bodies I saw transformed into smoke under a silent sky. Never shall I forget those flames that consumed my faith forever. Never shall I forget the nocturnal silence that deprived me for all eternity of the desire to live. Never shall I forget those moments that murdered my God and my soul and turned my dreams to ashes. Never shall I forget those things, even were I condemned to live as long as God Himself. Never." (r bkinni "Nttin" eftir Elie Wiesel, bls 34)

Bkin og leikriti "Rttarhldin yfir Gui" eru sg byggja atburi sem Wiesel s Auschwitz, ar sem hann s rj gyinga, sem voru a daua komnir, halda rttarhld yfir Gui. Eftirfarandi atrii r leikritinu er afar hrifamiki og vel leiki. Textinn sem leikararnir fara me er birtur hr fyrir nean.

Rabbi Akiba: Who led us out of Egypt?

Judge: God led us out of Egypt.

Rabbi: I have a question. Why were we in Egypt to start with?

Judge: There was a famine, so we took shelter.

Rabbi: Who sent the famine?

Judge: Well we don't know much about the famine...

Rabbi: God sent the famine. So God sent us to Egypt and God took us out of Egypt.

Judge: And later he sent us out of Babylon in order that we might...

Rabbi: And when he brought us out of Egypt, how did he do it? By words, vision, miracle?

Judge: Moses asked Pharaoh...

Rabbi: And when Pharaoh said no?

Inmate: The plagues.

Rabbi: First Moses turned the Egyptians' water to blood. Then God sent the plague of frogs; next a plague of mosquitoes; then a plague of flies. Then he slew their livestock. Next a plague of boils. Next came the hail, which battered down the crops and even the trees and structures everywhere, except in Goshen where the Israelites lived.

Judge: But still Pharaoh did not agree.

Rabbi: And so a plague of locusts, and then the days of darkness, and finally what?

Judge: God slew the firstborn of Egypt and led us out of Egypt.

Rabbi: He struck down the firstborn, from the firstborn and heir of Pharaoh to the firstborn of the slave at the mill. He slew them all. Did he slay Pharaoh?

Judge: No, I don't think so. It was later.

Rabbi: It was Pharaoh that said no, but God let him live. And slew his children instead. All the children. And then the people made their escape taking with them the gold and silver and jewelry and garments of the Egyptians. And then God drowned the soldiers who pursued them. He did not close the waters up so that the soldier could not follow. He waited until they were following and then he closed the waters. And then what?

Judge: And then the desert and ultimately the promised land.

Rabbi: No. The promised land was empty and a new place, uncultivated.

Judge: No. There were...

Rabbi: When the Lord thy God shall bring you into the promised land you shall cast out many nations before you, nations much greater and mightier than you are. You shall smite them and utterly destroy them. Make no covenant with them and show no mercy to them.

Inmate: It shows us his favor. We are his people.

Rabbi: And he gave us a king in Saul. Now when the people of Amalek fought Saul's people, what did the Lord God command? I'll ask the scholar.

Scholar: Crush Amalek and put him under the curse of destruction.

Rabbi: Was Saul to show any mercy to spare anyone?

Scholar: Do not spare...

Rabbi: Do not spare him, but kill. Kill man, woman, babe, and suckling, ox, and sheep, cattle and donkey. So Saul set out to do this and on the way he met some Kenites. Now these were not Amalek's people, he had no quarrel with them. He urged them to flee. And the Lord our God was he pleased by the mercy of Saul, by the justice of Saul?

Scholar: No. No he wasn't.

Rabbi: And when Saul decided not to slaughter all the livestock and to take it to feed his people, was God pleased with his prudence, his charity?

Scholar: No.

Rabbi: No, he was not. He said, you have rejected the word of Adonai, therefore he has rejected you as king. And then to please the Lord our God, Samuel brought forth the king Agar and hacked him to pieces before the Lord at Gilgar.

After Saul there came David who took Bathsheba the wife of Uriah the Hittite to himself after arranging to have Uriah killed -- against the wishes of God. Did God strike David for this?

Scholar: In a manner of speaking...

Rabbi: Did he strike Bathsheba?

Scholar: In the sense that when they had...

Rabbi: Adonai said, since you have sinned against me, the child will die. (Turning to the judge) You asked earlier, who would punish a child? God does.

Rabbi: Now did the child die suddenly, mercifully, without pain?

Scholar: In a...

Rabbi: Seven days. Seven days that child spent dying in pain while David wrapped himself in sack and ashes and fasted and sought to show his sorrow to God. Did God listen?

Scholar: The child died.

Rabbi: Did that child find that God was just?

Did the Amalekites think that Adonai was just?

Did the mothers of Egypt -- the mothers -- did they think that Adonai was just?

Scholar: But Adonai is our God, surely...

Rabbi: Oh, what? Did God not make the Egyptians? Did he not make their rivers and make their crops grow? If not him, then who? What? Some other God? But what did he make them for? To punish them? To starve, to frighten, to slaughter them? The people of Amalek, the people of Egypt, what was it like for them when Adonai turned against them? It was like this.

Today there was a selection, yes? When David defeated the Moabites, what did he do?

Judge: He made them lie on the ground in lines and he chose one to live and two to die.

Rabbi: We have become the Moabites. We are learning how it was for the Amalekites. They faced extinction at the hand of Adonai. They died for his purpose. They fell as we are falling. They were afraid as we are afraid. And what did they learn? They learned that Adonai, the Lord our God, our God, is not good. He is not good. He was not ever good. He was only on our side.

God is not good. At the beginning when he repented that he had made human beings and flooded the earth. Why? What had they done to deserve annihilation? What could they have done to deserve such wholesale slaughter? What could they have done that was so bad? God is not good.

When he asked Abraham to sacrifice his son, Abraham should have said no. We should have taught our God the justice that was in our hearts. We should have stood up to him. He is not good. He has simply been strong. He has simply been on our side.

When we were brought here, we were brought by train. A guard slapped my face. On their belts they had written "Got mit uns" -- God is with us. Who is to say that he is not? Perhaps he is. Is there any other explanation? What we see here: his power, his majesty, his might, all these things that turned against us. He is still God, but not our God. He has become our enemy.

That is what's happened to our covenant. He has made a new covenant with someone else.


Galdrar, kraftaverk, draugar, og guir.

eim tma sem guspjllin voru skrifu, hlt megin orri manna, a heimurinn vri fullur af gldrum, kraftaverkum, draugum og guum. Menn voru afar trgjarnir egar kom a yfirnttrulegum skringum og sgum. essu umhverfi var kristindmur til og ni tbreislu.

Hr er hugaver grein sem heitir Kooks and Quacks of the Roman Empire: A Look into the World of the Gospels


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Sindri Guðjónsson

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Ég heiti Sindri! Ég er trúlaus, og blogga hér aðallega um Biblíuna. (Ég er að vísu sem betur fer hættur þessu stússi)

 

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