Convention Mission Statement The Czechoslovak Baptist Convention of USA and Canada exists 1) to assist in extending the gospel of our Lord Jesus Christ in lands of central and eastern Europe, particularly the Czech and Slovak Republics; 2) to support the work of Baptists and other evangelical churches in North America that minister to persons of Czech and Slovak descent, and 3) to provide a Christian context for worship, fellowship, teaching, and appreciation of heritage among those in the United States and Canada who bear interest in the nationalities we represent. Misijní poslání konvence Èeskoslovenská baptistická konvence Spojených státù a Kanady byla ustanovena za úèelem: 1) napomáhat v šíøení evangelia našeho Pána Ježíše Krista v zemích støední a východní Evropy, zvláštì v Èeské a Slovenské republice; 2) podporovat práci baptistù a jiných evangelikálních církví v severní Americe, které slouží èeským a slovenským potomkùm; 3) pøedložit formu bohoslužby, obecenství a uèení, vážit si dìdictví tìch, ve Spojených státech a v Kanadì, kterým leží na srdci národy, které reprezentujeme.
Contents:
Editorial - Natasha Legierski ................................................................102 Journey After the Light - Ján Banko ....................................................103 Cesta za svetlom - Ján Banko ..............................................................104 Faster, Higher, Stronger - Thomas Cosmades ................................106 Rychleji, výše, silnìji - Thomas Cosmades .......................................108 Bible Study: Part 3 - Richard Niswonger ..........................................110 Biblická studie: 2. èasś - ¼uboš Dzuriak ............................................112 The Listener’s Post - George Cooper ...............................................114 Poslucháèská pošta - George Cooper ..............................................114 From Our Readers .................................................................................115 From the Executive Secretary - George Sommer ...........................115 Children’s Corner: Fireflies, Part 13 - Jan Karafiát .........................116 Broučci, èást 13 - Jan Karafiát ..........................118 Youth Scene - Darko Siracki ...............................................................120 From the President - Robert Dvorak ..................................................122 Ladies’ Page - Dottie Dvorak ...............................................................123 Báseò: Nadìje - Nataša Legierská .....................................................124
Glorious Hope / Slavná nadìje November–December 2004, Vol. 30, No 6 (USPS 009334), ISSN 0700-5202 Published Bi-Monthly by The Czechoslovak Baptist Convention of USA and Canada Periodical postage paid in Philippi, WV.
Editor-in-Chief: Natasha Legierski 1524 Lancaster Dr., #134, Oakville, ON, L6H 2Z2, Canada email:
[email protected] You may send articles to above address
Desktop publishing and Art: Vit Malek Assistant Editors: Janice Cermak, Ján Banko Editorial Staff: George Sommer, George Legierski, Joseph Novak POSTMASTER: Send address changes to
Publication Office:
Glorious Hope / Slavná nadìje Rt. 4, Box 58D, Philippi, WV 26416-9717 USA
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inter in Southern Ontario, Canada, appears to be taking an extra long vacation this year. December is almost here, and nature should already be sleeping beneath a blanket of snow. Instead, the scenery is akin to that of a prolonged autumn. This pleases many motorcyclists, as they don’t have to face the danger of calamities on the road which the snow inevitably brings. Winter sport enthusiasts, however, feel quite differently. Christmas is near. The end of our calendar year is also fast approaching. The time yet again is coming when each of us, looking back, will pose certain questions. How has this year gone? What succeeded? What failed? What was learned? What are our expectations for the upcoming year? As long as we pose questions, all is well. It indicates a willingness to learn from past mistakes and step forward into the coming year with ebullience and the resolve to live a better life. Healthy self-criticism is very useful. As soon as the posing of these important questions diminishes, regression is apparent. The individual has adopted an apathetic attitude towards life, and has lost hope, hope in a better quality of life, hope in a better and brighter future. Throughout the twentieth century, people experienced faith in a better future. Incredible progress was made in many areas.
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dá se, že letos do jižního Ontaria (v Kanadì) zima váhá pøijít. Blíží se prosinec. Pøíroda by mìla ležet pod snìhovou pøikrývkou. Naskytuje se však zde docela jiný obrázek v podobì prodlouženého podzimu. Mnozí motoristé si libují, protože nemusí èelit snìhové kalamitì na cestách. Opaèné pocity mají fanoušci zimních sportù. Blíží se vánoce. Blíží se konec kalendáøního roku. Blíží se èas, kdy si každý, pøi pohledu zpìt, bude klást otázky. Jaký byl uplynulý rok? Co se podaøilo? Co zklamalo? Z èeho vzešlo ponauèení? Jaké jsou vyhlídky do pøíštího roku? Pokud si èlovìk klade otázky, je to dobré. Indikuje to ochotu se pouèit z minulých chyb a vykroèit do dalšího roku s elánem a pøedsevzetím žít kvalitnìji. Zdravá sebekritika je užiteèná. Pøestane-li si nìkdo klást otázky, poukazuje to na úpadek života. Èlovìk se stal k životu apatický, ztratil nadìji. Nadìji na kvalitnìjší existenci, nadìji v lepší budoucnost. Celé 20. století lidé prožili vírou v lepší budoucnost. Došlo k neuvìøitelnému pokroku ve všech oblastech lidské historie. Mnohé neuvìøitelné se stalo bìžnou záležitostí. V nìkterých èástech svìta èlovìk 21. století žije mnohem kvalitnìji. Snaží se také pomoci ke
Pokraèování na stranì 111
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Front and Back Cover: Corel photo—Waterfall
Journey After the Light Ján Banko
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pon the small town, resting peacefully amid the mountains, a silken twilight is slowly descending. The last rays of a jagged winter sun remind the children, tobogganing and skiing on a not very distant slope, that it is already time to go home. No, they don’t want to go yet, not by any means. They would like to stay in this longed-for paradise of winter revelries until late evening. But this is a special evening. They have been waiting for this evening impatiently for the whole year. This is the moment when Christmas gifts will appear under the decorated Christmas tree, glowing with many lights. The whole house will be filled with the smell of an outstanding sauerkraut soup and with that kind atmosphere of mutual esteem and love. Mom will be sitting by the old piano, and dad together with the children will start to sing a beautiful carol: “Christ is born, let us rejoice…” It is a quiet winter evening. A little boy is silently standing at the window, where the frost with its invisible brush has painted a whole bed of flowers. The boy is pressing his nose against the pane and melts the winter flowers on the window with the warmth of his palms. Beyond the window of a glazed balcony, the mysterious world emerges, flooded with a cold moonlight. The snowy blanket on the surface of a large garden is gleaming with the glitter of snowflakes. The boy suddenly shivers at this scene with a feeling of chill, but he stays at the window. Fascinated, he fixes his sight on the distance, where beyond the white blankets of snow the flickering lights of old street lamps are shining. The boy’s heart is rejoicing, while his mouth silently whispers: “Lights, my little lights…” This picture is forever written into the heart of the child. It is a picture of light, which you have to follow across the cold expanses of this world. Dear reader, this story from childhood experienced in our old homeland in the heart of Europe emerged again from oblivion in my mind. Perhaps it came just to help me to meditate upon life as such, upon its moral and ethical dimension, its purpose and final goal. Yes, life itself. Where did you come from? Together with thinkers, scientists, artists, together with people of this world, we ask those everlasting questions: “Whence come we? What are we? Whither do we go?” Is our self just an accidental cluster of viable cells, which, composed of molecules, atomic structure, elementary and sub-elementary particles, occupy just a tiny part of the universe and
after the accomplishment of their historical task, they simply finish their conscious existence? I plunge into the stacks of books with the unshakeable energy of a human being desiring knowledge. After many years and after gorging on thousands of pages, I am finally coming to the conclusion that there is one book which offers adequate answers to my questions: it is the book of books, the Bible. The author of this work is the supreme Architect of the whole universe, Creator of all existence, Almighty God. It was He who inspired human writers to write those 66 books of the Old and New Testaments and to reveal to people deep truths about Himself, the living God, and about all His creation, especially about human beings. A burning desire to fulfill the very purpose of my own life compels me to read this magnificent masterpiece from the beginning to the end. Finally, together with the psalmist David, I accept the following statement about God: “For with you is the fountain of life; in your light we see light” (Psalm 36:9). The journey after the light, however, continues. Undoubtedly the most significant agent of the following act of life becomes Jesus Christ, whose nativity in the Judean town of Bethlehem we commemorate every year during the Christmas season. But His birth is something more than just the story of a child lying in the manger of that modest Bethlehem shelter. The story, spun around with various traditions, mysteriously and romantically expressed in visual arts and in music, gives us a feeling that this is an extraordinarily significant event. That little child had a human mother, Mary, but the Father is God alone, for according to the biblical record, Jesus was conceived of the Holy Spirit. The prophecies of the Old Testament are fulfilled, and a true Saviour and Lord is born to the world of human beings. It is, perhaps, most truthfully documented by the names that were given unto Him. The name of Jesus expresses that “he will save his people from their sins” (Matthew 1:21). Our record in God’s register of evil deeds can also be erased. This amnesty in the name of Jesus is offered to everybody who believes that God’s righteousness has already endured the punishment that actually belonged to us. It happened when Jesus was suffering and dying, nailed to that rugged wooden cross. Our sincere repentance and plea for forgiveness of every evil deed, which caused harm to people and dishonoured God, finally bring the precious result of grafting
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Cesta za svetlom Ján Banko
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a mesteèko, ktoré si pokojne odpoèívalo uprostred hôr, sa pomaly znášal hodvábny súmrak. Posledné lúèe zubatého zimného slnka pripomenuli deśom, ktoré sa sánkovali a lyžovali na neïalekom svahu, že je už èas ísś domov. Nie, ešte sa im vôbec nechce odísś. Vydržali by ešte dlho do veèera v tomto vytúženom raji zimných radovánok. Ale dnes, dnes je predsa zvláštny veèer. Ten, na ktorý netrpezlivo èakali celý rok. Dnes sa predsa pod ozdobeným stromèekom, na ktorom žiari množstvo svetielok, objavia vianoèné darèeky. Doma bude voòaś vynikajúca kapustnica a všetci budú k sebe takí milí a laskaví, ako vari nikdy inokedy poèas celého roka. Maminka si sadne za starý klavír a otecko spolu s deśmi zanôti koledu: „Narodil sa Kristus Pán, vese¾me sa…“ Je tichý zimný veèer. Pri okne, na ktorom mráz vyma¾oval svojím nevidite¾ným štetcom celý kvetinový záhon, stojí tíško malý chlapec. Pritíska nos na okennú tabu¾u a teplom svojich dlaní roztápa zimné kvety na okne. Za oknom zaskleného balkóna sa otvára tajomný svet, zaplavený studeným svetlom mesiaca. Snehová prikrývka na zasnežených pláòach ve¾kej záhrady sa trblieta leskom snehových vloèiek. Chlapec sa pri tomto poh¾ade rozochveje pocitom chladu, ale od okna neodchádza. Fascinovane upiera svoj zrak do dia¾ky, kde za bielymi pláòami svietia mihotavé svetlá starých poulièných lámp. Detské srdieèko sa raduje a ústa si tíško šepkajú: „Svetielka, moje svetielka…“ Tento obraz svetla, za ktorým treba kráèaś po studených pláòach tohoto sveta, sa navždy zapíše do srdca dieśaśa. Milý èitate¾, tento príbeh z dávnych detských rokov, prežitý ešte v našej vlasti v srdci Európy, sa opäś vynoril zo zabudnutia v mojej mysli. Vari preto, aby mi pomohol zamyslieś sa nad životom samotným, jeho morálno-etickým rozmerom, jeho zmyslom a koneèným cie¾om. Áno, život sám. Odkia¾ si sa vzal? Spoloène s myslite¾mi, vedcami, umelcami, spolu s ¾uïmi tohoto sveta sa pýtame tú odvekú otázku: „Kto sme, odkia¾ prichádzame, kam ideme?“ Je vari naše ja len náhodným zhlukom životaschopných buniek, ktoré poskladané z molekúl, atomárnych štruktúr, elementárnych a subelementárnych èastíc zaberajú len nepatrnú èasś vesmíru a po vykonaní svojej historickej úlohy
konèia svoju uvedomelú existenciu? S nezlomnou energiou èloveka, túžiaceho po poznaní sa vrhám laène na stohy kníh a hltám tisíce strán, aby som po mnohých rokoch spoznal, že na tomto svete existuje jedna kniha, ktorá dáva na moje otázky adekvátne odpovede: je to kniha kníh, Biblia. Autorom tohoto diela je zvrchovaný architekt vesmíru, Stvorite¾ všetkého živého i neživého—Boh. To On inšpiroval a viedol ¾udských pisate¾ov, aby v 66 biblických knihách Starého Zákona a Novej Zmluvy zjavili èloveku hlboké pravdy o Òom, o živom Bohu i o celom Jeho stvorení, ktorého korunou je èlovek. Pálèivá túžba po naplnení zmyslu môjho vlastného života ma núti preèítaś toto skvostné ve¾dielo od zaèiatku až do konca. Spoloène s biblickým žalmistom, krá¾om Dávidom, prijímam nasledujúce tvrdenie o Bohu: „Lebo u Teba je prameò života a v Tvojom svetle svetlo vidíme.“ (Žalm 36:10) Cesta za svetlom však pokraèuje ïalej. Bezpochyby najvýznamnejším aktérom ïalšieho dejstva života sa stáva Ježiš Kristus, ktorého narodenie v judskom mesteèku Betleheme si pripomíname každoroène poèas sviatkov Vianoc. Jeho narodenie je však nieèo viac, ako púhy príbeh dieśaśa, ležiaceho v jaslièkách skromného betlehemského útulku. Príbeh opradený mnohými tradíciami, tajomne i romanticky vyjadrený v celej palete výtvarných i hudobných diel dáva tušiś, že tu ide o mimoriadne významnú udalosś. Skutoène, veï dieśatko má síce ¾udskú matku, Máriu, ale jeho Otcom je sám Boh, pretože pod¾a biblických záznamov bol Ježiš poèatý zo Svätého Ducha. Proroctvá Starého Zákona sa stávajú skutoènosśou a do sveta ¾udí sa rodí jeho skutoèný záchranca a Pán. Vari najvýstižnejšie to dokumentujú mená, ktoré mu boli dané. Meno Ježiš vyjadruje, že „On vyslobodí svoj ¾ud z ich hriechov.“ (Matúš 1:21) Aj ten náš záznam v Božom trestnom registri zlých skutkov môže byś vymazaný. Amnestia sa v Ježišovom mene ponúka každému, kto uverí, že Božia spravodlivosś už vykonala trest, ktorý patril nám. Stalo sa to vtedy, keï Ježiš trpel a umieral pribitý na drsnom dreve kríža. Naša úprimná ¾útosś a prosba o odpustenie toho, èím sme škodili ¾uïom a urážali Pána Boha nakoniec prináša vzácny výsledok zaštepenia výhonku nového, hodnotného života.
Ježiš je však známy aj ako Mesiáš alebo Kristus, èiže Pomazaný Boží. V dnešnom civilnom jazyku to znamená, že Ježiš dostal od Boha poverenie, aby sa stal najvyšším kòazom, dôverníkom a obhajcom èloveka, namiesto ktorého znášal Boží trest, a ktorého záujmy po svojom vzkrieseni z màtvych pred Bohom zastupuje. Význam tohoto zvláštneho mena však napovedá aj to, že v osobe Ježiša Krista sa stretávame s najvyšším Panovníkom, pred ktorým raz bude musieś skloniś hlavu každá vláda, vrchnosś a moc, ako aj každý èlovek. Ïalšie z Jeho mien, Emanuel, v preklade znamená: „Boh s nami“. (Matúš 1:23) Niet pochybností o tom, že jednou z pozemských úloh Ježiša Krista bolo predstaviś ¾uïom Boha, svojho Otca. Z Kristovho života, z Jeho uèenia i služby poznávame Božiu lásku, súcit i z¾utovanie, ale aj Jeho spravodlivosś a svätosś. Biblia nám jasne naèrtáva obrysy morálno-etických zákonov, ktoré sú Božiemu charakteru vlastné, a ktoré èlovek svojou vzburou vo svojom vlastnom živote poprel. Kristus svojím dielom spasenia vytvára predpoklady pre to, aby èlovek dokázal opäś žiś v súlade s Božími prikázaniami v harmonickom vzśahu s Bohom. Životná cesta èloveka za Božím svetlom má svoj pozemský i veèný rozmer. Na zemi je to najmä vïaèná služba Pánu Bohu, ktorý vytvoril a realizoval ve¾dielo, zvané svet. Èloveka pritom poveril, aby sa stal dobrým správcom mnohých vzácnych hodnôt—aby empaticky a precítene pomáhal druhým ¾uïom, aby poctivo pracoval a tvoril hodnoty, aby budoval láskavé a spravodlivé medzi¾udské vzśahy v rodine i v spoloènosti, aby sa poctivo staral o všetky zverené materiálne, duševné i duchovné hodnoty, a aby celým svojím myslením, postojom a konaním v súkromí i pred ¾uïmi vzdával Pánu Bohu èesś. Veèným výsledkom života s Bohom a viery v Ježiša Krista, Božieho Syna a Spasite¾a je potom radostné uistenie, ktoré zaznieva všetkým veriacim priamo z Ježišových úst: „Ja som vzkriesenie a život; kto verí vo mòa, bude žiś, aj keby umrel.“ (Ján 11:25) Prajem Vám všetkým, vážení èitatelia, aby sa na Vašej ceste za svetlom napåòali slová Pána Ježiša Krista: „Ja som svetlo sveta. Kto mòa nasleduje, nebude chodiś vo tme, ale bude maś svetlo života.“ (Ján 8:12)
Journey After the Light … Continues from page103 the sprout of a new, valuable life. Jesus is also known as the Messiah or Christ, which means the Anointed One. In ordinary language it means that Jesus was authorized by God to become the High Priest, confidant and advocate for us, whose interests Christ after his resurrection represents before God. The meaning of this special name also suggests that in Jesus Christ we meet the highest Sovereign, before whom some day every government, every power and every man will bow. Another of His names, Immanuel, means “God with us” (Matthew 1:23). There is no doubt about it that one of Jesus’ earthly tasks was to introduce God, His Father, to the people. In Christ’s life, as well as in His teaching and ministry, we recognize God’s love, compassion and mercy, but also His righteousness and holiness. The Bible clearly draws the outlines of moral law, which inherently belongs to God’s character, and whose principles have been denied by a human rebellion against God. Christ, in His work of salvation, creates important prerequisites for human beings to live again in harmony with God and with His commandments. Life’s journey seeking God’s light has both earthly and eternal dimensions. On this earth it is especially a thankful service to God, who created the masterpiece called the world. God commissioned human beings to become good stewards of various precious values. His desire is that we will with empathy help other people, work honestly, create values, build kind and righteous relationships in the family and in society, that we will honestly care for all material, mental and spiritual values entrusted to us, and that we will pay honour to God with our thinking, attitude and actions, in privacy and in human society as well. There is an eternal result from a life with God and faith in Jesus Christ. It is a joyful assurance resounding from Jesus’ mouth to all believers: “I am the resurrection and the life. He who believes in me, though he may die, he shall live” (John 11:25). I would like to wish to all of you that the very words of Jesus Christ will become true on your life’s journey seeking the light: “I am the light of the world. He who follows me shall not walk in darkness, but have the light of life” (John 8:12).
Editorial… Continues from page 102 Many formerly unimaginable feats became commonplace. In certain parts of our 21st century world, people have a better quality of life today. They also attempt to improve the quality of life in the larger and more common impoverished areas of the world. What is the quality of the inner, private life of individuals? Is this society a society of happy people? Truly happy people? Does a discontented inner being don the robe of Christianity and thus lie hidden behind a clever facade? Every human being goes through various trials and experiences which have immeasurable influences on the state and development of person and character. Some people live in a rather peaceful environment, while others live a dramatic life, whether through their own actions or because of external influences.
In these latter situations, a person is likely to become dissatisfied and unhappy, and surrounding peers soon begin feeling that misery. In other cases people mask their own unhappiness with a smile and always hope for a brighter future, literally fighting the situations they find themselves in, one day at a time. Life seems overly complicated sometimes, but we don’t, and shouldn’t, stop asking questions. “God is our refuge and strength, an ever-present help in trouble, (Psalm 46:1).” Within this verse lies the answer and hope for the coming year into which we are headed. No matter what the preceding one was like, we step out to the unknown with faith and confidence, with our gaze set on our Lord and Saviour. God bless you and keep you in the year 2005! Editor-in-Chief Natasha Legierski
Faster, Higher, Stronger Thomas Cosmades Part 2 II. Christ’s Call Involves a Supreme Design hile still in the bewilderment of the developments of the past days, the disciples were cheered by receiving an unexpected visit from their risen Master. His first words to them were, “Peace be with you As the Father has sent me, even so I send you” (John 20:21). With a commission similar to His own, the Prince of Peace put in front of them an analogous design. They are selected to become his special emissaries. It is a known fact that prior to the Olympics, nations go through the procedure of selecting the very best sports people in given disciplines for this worldwide contest. Those who qualify receive the honor of representing their colors. Christ received human flesh, triumphantly concluding His mission at the appointed hour. He never engaged in an aimless, careless or reckless involvement. His illustrious entry onto the world scene culminated in what looked first like a shameful defeat, but soon it turned into the mightiest triumph. This is sufficient to attract any intelligent contestant to follow the same path. Paul, the foremost spiritual racer, boldly displays the manner of his contest. He sums it up by setting forth the rules of the game to which he is committed: “Be imitators of me, as I am of Christ” (I Cor. 11:1; of Phil. 3:7; Eph. 5:1). This is the rule for parallel achievement to that of Paul. Also, the writer to the Hebrew Christians censures these lackluster people whom he addresses in order to galvanize them for the race. “…so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises…. Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith” (Heb. 6:12;13:7). In the galaxy of winners of past Olympics there are many brilliant stars for young athletes to emulate. The Finnish Nurmi, Czech Zatopek, American Jesse Owens are only a few among the remarkable athletes who proved themselves in glowing ways. Christ’s believer has before him/her the Victor who never experienced a single defeat, Also, we have a whole company of contestants who triumphed and received their reward from Him: Paul, Stephen, Antipas and a whole list of shining stars. Paul, wishing others to follow in his triumphant train challenges a younger racer, “Share in suffering as a good soldier of Christ Jesus” (II Tim. 2:3; cf. 4:5). The Ruler of the games who underwent every conceivable trial is admonishing His follower (cf. Matt. 10:22). To a company of faithful, but struggling aspirants against a vast measure of harassment Christ says, “I know that you have but little power, and yet you have kept my word and have not denied my name” (Rev. 3:8b). The Preacher of the Old Testament cryptically prophesies, “I saw that under the sun the race is not to the swift, nor the battle to the strong…” (Eccl. 9:11). What an enriching discovery it is, to stretch for the supply of Christ’s all-excelling arm, submit to His
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design and declare, “I can do all things in Him who strengthens me” (Phil. 4:13). Paul’s reference to effective evangelism in this passage should be remembered. Also, the song of a celebrated woman warrior, Deborah, offers an arresting clue at this juncture, regarding the contestant who has made God his/her total sufficiency: “From heaven fought the stars, from their courses they fought against Sisera… March on, my soul, with might!” (Judges 5:20, 21b). Successful sports-people receive endless laurels. Their countries practically deify them with their best awards. There is a difference however in the case of the racer in honor of Jesus Christ. He/she foregoes laurels and praises. It is worth quoting an admonition from the Master: “Truly, I say to you, they have received their reward” (Matt. 6:26). Remember too, the sanctified determination of the start and finish of so many racers: “But recall the former days when, after you were enlightened you endured a hard struggle with sufferings… Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith” (Heb. 10:32;13:7). Those who run the race with earnestness know where to set their sights: “…looking unto Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb. 12:2; cf. Luke 6:22). From here, it is not hard to deduce the third implication: III. Christ’s Call Involves an Energized Course Paul, athlete par excellence, who faithfully embraced his high calling, gallantly enduring its vicissitudes, discloses the energizing resource of his ongoing victory in the hard race. “That I may know him and the power. of his resurrection, and may share his sufferings, becoming like him in his death” (Phil. 3:10). This person is accepting the noble contest as a matter of identification with Christ’s death. “I have been crucified with Christ; it is no longer who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God; who loved me and gave himself for me” (Gal. 2:20). Isn’t this the case with all serious contestants in the field! Abstinence from certain foods, drinks, manifestly tobacco, night entertainment, weight control, etc. Christ’s true follower wishing to win, and to step onto the podium for the high prize, i.e., His Bema (cf. Rom. 14:10; 5:10), is invited to acquiesce in His death in keeping with His call. “Truly, truly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him” (John 13:16). To waver in this dictum is heresy, if not doctrinal, certainly in practice. Alongside the deep satisfaction expressed to His disciples for remaining faithful to Him in His trials, Jesus Christ proceeds to assign them a kingdom where they will eat and drink at His table (cf. Luke 22:28–30). Consider the decorated banquet tables for the triumphantly returning sports people. How different will that
banquet table be, prepared by the Lord himself! Another writer reassures the believers whose cardinal pursuance in life is faithfulness to Christ “As the outcome of your faith you obtain the salvation of your souls” (I Peter 1:9). Similar confidence is affirmed by a different writer: “But we are not of those who shrink back and are destroyed but of those who have faith and keep their souls” (Heb. 10:39). The contest of faith does not encounter only adversaries, like the proliferating cults, but also predisposed enemies with unending. hostility, such as Islam, Hinduism, post-Christian secularism, etc. Paul enlightens us from his own experience about the various opponents who determinedly withstood his bold proclamation. “…for a wide door for effective work has opened to me, and there are many adversaries” (I Cor. 16:9). Therefore, a shared participation and united effort are of vital importance. Among the most enthralling disciplines in the arena of contest are the relay races on the track and in the pool, in which teams of four hand the baton from athlete to athlete aiming to attain a brilliant win. The writer, well acquainted with the games, again uses this illustration demonstrating harmony and coherence to remind believers of the proper mode of participation. “…with one mind striving side by side for the faith of the gospel” (Phil. 1:27b). The original rendition could be translated in this way: “with one mind be synathletes for the faith of the gospel”. The implication is to run as co-athletes. Sports are generally exciting, but the delight of watching team contests such as football, basketball, ice-hockey, etc., offer a different pleasure. In team contests we witness the value of synchronized strategy and harmony in execution. This makes for success. Evangelism is certainly an individual involvement, but also a cooperative pursuit. The contrary of this is found in the same epistle (4:2,3). Two ladies, Euodia and Syntyche, past co-athletes alongside Paul, Clement and other fellow contestants now are in the midst of a fall-out. Probably the discord has reached a critical point, causing Paul to send a reminder to the two women who are active in a dearly beloved fellowship. Paul’s anguish while in prison is not little. He is inviting them to become fellow-athletes as before. A certain cockfighter was carrying a couple of his roosters to fight other roosters. But in the cage along the way, the roosters fought with each other, causing the death of one and badly injuring the other. The poor owner sighed, “Why didn’t someone inform them that they were supposed to be on the same side!” Team sports require absolute solidarity and consonance. How much more so the contest for the faith of the Good News! Let
each one search with fairness his/her heart and mien. Where did I cause some discord or disharmony? Candidly, haven’t many of us caused some provocation within the body of Christ, resulting in grief and pain, and also impairing the Good News. It has been heard that the idolaters of the early ages looked with amazement at the extraordinary love among Christians. They often remarked, “How these people love one another!” Could the same admiration be uttered today by those outside? The Judge of the paramount game reassures His followers: “I am coming soon; hold fast what you have, so that no one may seize your crown… Be faithful unto death, and I will give you the crown of life” (Rev. 3:11; 2:10b). The apostle Paul commendably consummated his earthly tenure designed by Christ himself Now he is in a damp Roman cell from where his soul-lifting ode reverberates in absolute confidence: “I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing” (II Tim. 4:7,8). Certainly, a more exuberant celebration than the winner’s jubilant circling the stadium wrapped in his/her national flag. A sweeter music than the anthem with flags waving behind. As he is touching the rope, Paul’s brilliant win is favorably appraised by his Lord. There are no poets around to uplift him with the skill of their pen; neither are there sculptors to cast his bust for display in some art gallery. During the whole contest, he sang unashamedly the praises of the greatest Conqueror, who is already extending him an extraordinary welcome, commending the brilliant climax of his faith and mission. “And when the chief Shepherd is manifested you will obtain the unfading crown of glory” (I Peter 5:4). Christians who are in the noble race are addressed in this treatise. If you are not a reborn child of God you cannot be considered a participant in the race. It could be that numerous defeats spot your track record Your priceless life needs Christ’s redesigning touch Why not turn away from your sin, commit yourself by faith to His grace and start your course in the company of the redeemed, headed to undisputed triumph! Faster, Higher, Stronger Bible References: Gen. 32:24-28; Judges 5:20,21b; Eccl. 9:11; Luke 6:22; 22:28,29; John 13:16; 20:21; Romans 12:7,8; 14:10; I Cor. 5:10; 9:24–27; 11:1; 16:9; Gal. 2:2b,20; 5:7; Eph. 5:1; Phil.1:27b; 3:7,10; Col. 1:29; I Tim. 4:7b,8; II Tim. 2:3–6; 4:6-8; Heb. 2:1,3a; 6:12; 10:32,39; 12:1-3,12; 13:7; James 1:12; Jude 3; I Peter 1:9; 5:4; Rev. 2:10b; 3:11.
Rychleji, výše, silnìji Thomas Cosmades 2. èást II. Kristovo povolání—nejvyšší cíl èedníci, kteøí se ztìží vzpamatovávali z událostí posledních dnù, byli povzbuzeni neoèekávanou návštìvou vzkøíšeného Pána. Pozdravil je slovy: „Pokoj vám. Jako mne poslal Otec, tak já posílám vás.“ (Jan 20:21) Kníže Pokoje, splnomocnìním Jemu vlastním, jim navrhuje, aby se stali zvláštními posli. Pøed olympiádou je v každém národì bìžnou praxí uspoøádat výbìr sportovcù podle urèitých pravidel stanovených svìtovou sportovní asociací. Kvalifikující se sportovci mají privilegium reprezentovat svou zemi v národních barvách. Kristus vzal na sebe podobu lidského tìla a vítìznì dokonèil své poslání v urèeném èase. Nikdy svùj èas nemarnil ani nijak neriskoval. Jeho pøíchod na svìt pùsobil dojem hanebné porážky, záhy však promìnìn v mocný triumf. Takový úspìch jistì upoutá každého vnímavého sportovce, což vede k bezprostøednímu následování. Na toto smìle poukazuje Pavel, který je atletem pøedevším v duchovním slova smyslu. Jeho pøístup je shrnut ve ètyøech pravidlech: „Jednejte podle mého pøíkladu, jako já jednám podle pøíkladu Kristova.“ (I. Kor. 11,1; srov. Filip. 3:7; Efez. 5:1) V tom je skryt Pavlùv úspìch. Pisatel listu k Židùm køesśanùm pøedkládá ty, kteøí umdlévají a snaží se je povzbudit: „Proto neochabujte, ale vezmìte si za vzor ty, kdo pro víru a trpìlivost mají podíl na zaslíbení…mìjte v pamìti ty, kteøí vás vedli a kázali vám slovo Boží. Myslete na to, jak dovršili svùj život, a následujte je ve víøe.“ (Žid. 6:12 ; 13:7) V prùbìhu pøedchozích olympijských her nacházíme mnoho sportovních hvìzd, které motivují mladé sportovce. Nurmi z Finska, èeský Zátopek, amerièan Jesse Owens patøí k mnoha pozoruhodným spotovcùm, kteøí se prosadili. Vìøícím je vzorem Vítìz, který nikdy nezažil porážku. Setkáváme se vlastnì z celou øadou vítìzù, kteøí Ním byli odmìnìni: Pavel, Štìpán, Antipa a mnoho dalších, kteøí zazáøili. Pavel vyzývá další následovníky, aby si zvolili jeho dráhu: „Snášej se mnou všechno zlé, jako øádný voják Krista Ježíše.“ (2. Tim.2:3; srov. 4:5) Pøedstavitel her, který je velmi dobøe obeznámen se všemi
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aspekty soutìží, varuje své následovníky (viz Mat. 10:22). Tìm vìrným, zápasícím s nesmírným protivenstvím vùèi Kristu, øíká, „Neboś aèkoliv máš nepatrnou moc, zachoval jsi mé slovo a mé jméno jsi nezapøel.“ (Zjev. 3:8b). Kazatel Starého Zákona skrytì prorokuje, „Opìt jsem pod sluncem vidìl, že bìh nezávisí na snaze hbitých…“ (Kaz. 9:11) Jaké to vzácné zjištìní, èerpat ze zásob Kristovy silné paže, podøídit se Jeho programu a prohlásit: „Všechno mohu v Kristu, který mi dává sílu.“ (Fil. 4:13) Pøi efektívním evangeliu by nemìl být tento Pavlùv odkaz opomenut. Rovnìž chvalozpìv Debory prozrazuje klíè k odhalení postoje toho, kdo se plnì spolehl na Boha: „Z nebes bojovaly hvìzdy, bojovaly ze svých drah se Síserou…Jen je mocnì pošlapej, má duše!“ (Soudcù 5:20; 21b). Úspìšní sportovci si zaslouží vavøínový vìnec. Svou zemí jsou zbožòováni a odmìòováni nejlepšími cenami. V tomto se odlišuje závodník reprezentující Ježíše Krista. Neoèekává vavøíny a slávu. Je vhodné zmínit slova Mistrovy výstrahy: „…amen, pravím vám, už mají svou odmìnu.“ (Mat. 6:2b) Vzpomeòme posvátného zanícení mnohých závodníkù: “Jen si vzpomìòte na døívìjší dny! Sotva jste byli osvíceni, už jste museli podstoupit mnohý zápas s utrpením…Mìjte v pamìti ty, kteøí vás vedli a kázali vám slovo Boží. Myslete na to, jak dokonèili svùj život a následujte je ve víøe!“ (Žid. 10:32; 13:7). Ti, kteøí opravdovì bìží, vìdí kam upøít svùj pohled:“…s pohledem upøeným na Ježíše, který vede naši víru od poèátku až do cíle. Místo radosti, která se mu nabízela, podstoupil køíž, nedbaje potupu; proto usedl po pravici Božího trùnu“ (Žid. 12:2; srov. Luk. 6:22). Odtud je snadné pøejít ke tøetímu poznatku: III. Kristovo povolání—jasný smìr Pavel, vynikající sportovec, byl vìrný svému vznešenému poslání, odvážnì èelil nejistotám, odhalujíc zdroj svého vítìzství v nároèném závodì. „Abych poznal jej a moc jeho vzkøíšení i úèast na jeho utrpení, beru na sebe podobu jeho smrti.“ (Fil. 3:10). Tento èlovìk pøijímá podobu Kristovy smrti. „Jsem ukøižován spolu s Kristem, nežiji už já, ale žije ve mnì Kristus. A život, který zde nyní žiji, žiji ve víøe v Syna Božího, který mne zamiloval a vydal sebe samého za mne.“ (Gal. 2:19b,20) Netýká se to všech úèastníkù? Zøeknutí se urèitého druhu jídla, nápojù, zvlástì tabáku, noèních
radovánek, nezdravého dietování apod. Skuteèný následovník Krista pøející si stanout na stupních vítìzù, (Øím. 14:10; 5:10) je obeznámen se souvislostmi svého poslání. „Amen, amen pravím vám, sluha není vìtší než jeho pán a posel není vìtší než ten, kdo ho poslal.“ (Jan 13:16) Zpochybnìní tohoto výroku je kacíøství. Ježíš Kristus, s hlubokým uspokojením za vìrnost, uèedníkùm udílí království, místo u Jeho stolu, kde s Ním budou jíst a pít. (viz Lukáš 22;28–30) Pøedstavme si prostøené stoly na poèest úspìšných sportovcù. Což teprve hodovní tabule pøipravená samotným Pánem! Jiný pisatel ujišśuje vìrné vìøící: „…a tak docházíte cíle víry, spasení duší.“ (I. Petrova 1;9) Na jiném místì povzbuzuje sebevìdomí: „Ale my pøece nepatøíme k tìm, kdo odpadají a zahynou, nýbrž k tìm, kdo vìøí a dosáhnou života“. (Žid. 10;39) Na cestì víry se však nesetkáváme jen se soupeøi, ale také se zarytými nepøáteli jako je Islám, Hinduismus, pokøesśanský sekularismus apod. Pavel hovoøí o vlastní zkušenosti, kdy èelil protivníkùm: „… otevøela se mi zde veliká a nadìjná pøíležitost, ale také protivníkù je mnoho.“ Proto je sjednocení sil a úsilí životnì dùležité. Nejèastìjší disciplínou jsou štafety, pøi kterých týmy po ètyøech spoleènì usilují o vítìzství. Pisatel, znalec sportovních her, toto používá k ilustraci potøebné harmonie øádného úèastenství: „…vedete jednou myslí zápas ve víøe v evangelium…“ (Filip. 1;27b) Pùvodní text mùže být parafrázován takto: „…buïte jednomyslní ve víøe
v evangelium.“ Dùležitý je spoleèný bìh. Sport je v podstatì vzrušující záležitostí, avšak sledování fotbalových a hokejových zápasù èi košíkové, pøináší zvláštní požitek. V týmových sportech jsme svìdky souhry a správné strategie. V tom spoèívá úspìch. Evangelium vyžaduje v každém pøípadì osobní nasazení, ale take spoleèné úsilí. Ve stejné epištole nacházíme i opak. (4:2,3) Obì ženy, Euodie a Syntyché, se zúèastnily stejného zápasu jako Pavel, Klement a ostatní. Nyní odpadávaly. Pravdìpodobnì neshody došly do kritického bodu, a proto jim Pavel domlouvá. Pavel má ve vìzení starosti. Vyzývá je, aby se opìt pøipojily k týmu. To nám pøipomíná pøíbìh jednoho èlovìka, který se zabýval kohoutími zápasy. Vlastnil dva kohouty a vozil je v jedné kleci. Kohouti se však poprali, jeden zahynul a druhý byl vážnì zranìný. Ubohý
majitel si povzdechl: „Proè jim nikdo neøekl, že mìli držet spolu?“ Ve sportovním týmu je vyžadována naprostá solidarita a souhra. Totéž platí i na cestì víry v nesení dobré zprávy! Nechś každý poctivì zkoumá své srdce i mysl. Kde jsem zpùsobil rozladìní nebo nesoulad? Ve vší upøímnosti, nezpùsobili mnozí z nás pohoršení tìlu Kristovu (církvi), vedoucí k zármutku, bolesti a znehodnocení dobré zvìsti? Víme o tom, že v poèátcích køesśané ohromovali modloslužebníky svou neobyèejnou láskou. „Jak se mají rádi!“ øíkávali. Mùže být nìco podobného øeèeno i dnes? Rozhodèí tìch nejdùležitìjších zápasù povzbuzuje své následovníky: „Pøijdu brzy; drž se toho, co máš, aby tì nikdo nepøipravil o vavøín vítìze…Buï vìrný až na smrt, a dám ti vítìzný vìnec života.“ (Zjev. 3:11; 2:10b) Apoštol Pavel se plnì zhostil svého poslání naprogramovaným samotným Kristem. Nyní byl vhozen do øímského žaláøe, kde s naprostou jistotou vyznává: „Dobrý boj jsem bojoval, bìh jsem dokonèil, víru zachoval. Nyní je pro mne pøipraven vavøín spravedlnosti, který mi dá v onen den Pán, ten spravedlivý soudce. A nejen mnì, nýbrž všem, kdo s láskou vyhlížejí jeho pøíchod.“ (II. Tim. 4:7,8) Toto je jistì daleko vyšší ocenìní, než bìh vítìzù kolem stadionu, zabalených do národní vlajky. Je to sladší hudba než zvuk národní hymny s vlající vlajkou v pozadí. V okamžiku, kdy se dotýká cílové pásky, je Pavlùv záøivý úspìch ocenìn jeho Pánem. Žádní básníci svým perem neopìvují jeho dovednost, ani sochaøi netvoøí bustu na výstavu v nìjaké galerii. V prùbìhu svého zápasu svým odvážným zpìvem vzdával chvály tomu nejvìtšímu Vítìzi, který mu pøipravil nádherné uvítání, hodnotíc dosažení nejvýššího stupnì víry a misije „Když se pak ukáže nejvyšší pastýø, dostane se vám nevadnoucího vavøínu slávy.“ (I. Petr. 5:4) Hovoøí se zde o køesśanech, kteøí bìží vznešený závod. Jestliže nejsi znovuzrozeným dítìtem Božím, nemùžeš být považován za úèastníka tohoto závodu. Možná je tvá dráha poznaèena mnohými porážkami. Tvùj bezcenný život potøebuje Kristovùv pøetváøející dotek. Odvraś se od høíchu, vírou pøijmi Jeho milost a nastup cestu spolu s vykoupenými, která vede k naprostému vítìzství! Pøeložila Nataša Legierská
John the Baptist:
The Power of the Prisoner Matthew 11:1–19
Part 3
Dr. Richard Niswonger
A
fter an interview with the disciples of John the Baptist, Jesus turned to the crowd and asked, “What did you go out into the desert to see?” (Matt. 11:7). Jesus thus raised the question about what kind of man this desert prophet really was. His own answer to that question could be summarized in His statement: “Among those born of women there has not risen anyone greater than John the Baptist” (Matt. 11:11). Scripture makes it clear that John’s reputation reached to the Jerusalem temple leaders, to the political powers in Israel and beyond the province of Judea. Herod Antipas, although he beheaded the prophet, actually had been fascinated by him and liked to listen to him. John’s teachings were known in Egypt. Apollos had been acquainted with these teachings when he lived in the Egyptian city of Alexandria. The book of Acts says that after he left Alexandria, he came to Ephesus and was instructed further about Jesus by Priscilla and Acquila. And when Paul came to preach Christ in Ephesus in Asia Minor, he found a band of twelve disciples of the Baptist’s teaching who had received his baptism of repentance. Not only did John’s influence spread far and wide, he made a huge impression in Israel. After Christ’s teaching work began, for a few months it appeared that John’s ministry even overshadowed that of Jesus. Our Lord at first did not publicly announce his messiahship, and shunned crowds. Let us look at verses 2 and 3: “When John heard in prison what Christ was doing, he sent his disciples to ask Him, “Are you the one who was to come, or should we expect someone else?” Even the greatest of spiritual leaders have times of trial, doubt and discouragement. If it could happen to a man of spiritual power like John, it could happen to you and me. Remember Elijah and the mighty display of God’s power in
overwhelming the prophets of Baal? The story that follows the account of victory is a sad tale about how the fearful prophet fled to the desert, flopped down under a scrubby tree and pitifully cried for God to take his life. It is no wonder that John, who was so much like Elijah, had a period of despair as well. Consider the sudden changes he suffered. He had been in the limelight; now he was in an obscure fortress dungeon in a bleak desert east of the Dead Sea. He had been a rugged outdoorsman; now he was shut off from sunlight and fresh air. He had delivered God’s warning of impending judgment. He had portrayed the threat of the axe already beginning to cut into the corrupt tree of the reprobate religious hierarchy; but now the tree of the wicked prospered while John suffered imprisonment by Herod Antipas. A simple question must have plagued his mind, “Why am I in prison?” And even though God had led him to proclaim the coming of the Messiah, and though he had pointed out Jesus as the Lamb of God, now he even wondered if Jesus really was the promised Messiah. Perhaps he should look for another. A dank, damp, gray prison; long cold nights in the dark; and fear for tomorrow—these are things that twist the mind and emotions. Yet even when we find
ourselves in such moments of darkness, we need more than ever to hold fast to our faith and hope. Jesus knew that much of John’s perplexity was based on partial information. When we do not understand God’s design, we need to trust His goodness and seek His wisdom. Jesus cared about John’s perplexity, and He wanted John to get a clearer picture of what the Messiah’s work was all about. The reports John had received from his own disciples were partial and fragmentary. Note verses 4–6: “Jesus replied, ‘Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. Blessed is the man who does not fall away on account of me.’” John was an Old Testament kind of prophet. He did not fully understand the character of the Kingdom of God. It would be an era of healing, grace, compassion and mercy. The judgment of God would be delayed until the gospel had been preached to all the nations. John needed perhaps to hear the word of another prophet who had spoken of this era. Isaiah said, in 35:5, 6, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.” Jesus at a later stage of His ministry read a passage from the Isaiah scroll at the Nazareth synagogue that explained His ministry of grace (Luke 4:18–21): “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor.” Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, and he began by saying to them, “Today this scripture is fulfilled in your
hearing.” This day was the day of God’s grace, not a day for final judgment. Let us consider further Jesus’ question to the crowd. “What did you go out into the desert to see?” In verse 7, He suggests another possible answer: “A reed swayed by the wind?” It would be easy to imagine that when the crowds went to the Jordan River where John baptized, sometimes a breeze would blow and the reeds by the water would bend low with the wind. A reed is flexible, weak, easily swayed from an upright position. But John was a man of fortitude, a resolute and intrepid prophet. The man they went out to see was a man of unwavering strength and boldness. The man they saw did not compromise his message because of intimidating religious figures. No opposition would cause him to vacillate or waffle when he knew God had given him his message. In a sense the wind that was blowing those reeds by the Jordan was more than a physical breeze. In both Greek and Hebrew (pneuma and ruach) the word for wind also means spirit, and breath. That wind symbolized the fresh breath of God’s spirit at work in John. The Spirit emboldened him to proclaim a difficult message. And we need that same breath of God to make us powerful witnesses. Jesus’ next question is in verse 8: “If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces.” The word translated “fine” could also be rendered
“soft or “expensive.” If John were alive today, he would probably buy his clothes at some western cowboy gear store, or an outdoor outfitters’ shop. He was a wild, scruffy-looking desert dweller. Read with me the next section, verses 9 to 11: “Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you.’ I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.” How is it that we could be greater than John? John did not live on to the age of the church when God’s message of grace spread around the world. Imagine our blessed position in the church. The Holy Spirit that empowered John’s message not only is with us, but dwells within us. As great as was God’s outpouring of power on John, a greater measure of God’s grace and power came at Pentecost, and is available to you and me. The next verse has puzzled students. Verse 12 reads, “From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.” It could mean that John forcefully advanced the Kingdom and that converts forcefully are born into the kingdom. Or it makes sense to say that while John powerfully advanced the work of God, he also suffered violence at
the hands of evil men like Herod Antipas. There are powers in this world that are working against the gospel. Their hatred may become violent. We need to make sure that we have the power of God’s spirit working in our lives. Then we can minister not with violence but with mercy, grace and compassion in calling others to our Lord. Finally, notice the closing section of this passage (16–19): “To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: ‘We played the flute for you, and you did not dance; we sang a dirge and you did not mourn.’ For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is proved right by her actions.” The story tells of petulant, easily bored children who cannot decide what game they want to play. Whatever game is chosen by their playmates, they know it is not the one they want to play. Jesus meant that no matter what style of ministry He or John had, there would be some who would carp and criticize. A judgmental spirit is in danger of misperceiving when a work of God’s Spirit is in progress. Don’t expect the secular or even the religious world to applaud you when you do God’s work. Remember John’s words, “He must increase but I must decrease.”
Editorial … Pokraèování ze strany 102 kvalitnìjšímu životu i v oblastech ponìkud zaostalých. Jaká je kvalita vnitøního, tedy soukromého života jedince? Je tato spoleènost spoleèností šśastných lidí? Skuteènì šśastných lidí? Je zakrýváno rouškou køesśanství nešśastné nitro èlovìka? Každý èlovìk prochází rùznými zkouškami, které mají nesmírný vliv na vnitøní stav èlovìka a formování jeho osobnosti. Nìkteøí lidé žíjí v poklidném klimatu. Jiní naopak žijí životem dramatickým, aś už vlastní vinou nebo díky vnìjším vlivùm. V takové situaci se èlovìk stane nespokojený a nešśastný. Své neštìstí dává pociśovat lidem v okolí. V jiném pøípadì své neštìstí zakrývá úsmìvem a v neustálé nadìji na lepší budoucnost doslova zápasí s danou situací den za dnem. Život se zdá být pøíliš komplikovaným a èlovìk si nepøestává klást otázky. „Bùh je naše útoèištì, naše síla, pomoc v soužení vždy velmi osvìdèená…“ (Žalm 46, 2) V tomto verši je odpovìï i nadìje do dalšího roku, do kterého vstupujeme. Aś ten uplynulý rok byl jakýkoliv, s dùvìrou opìt vykroème s pohledem upøeným na našeho Pána a Spasitele. Boží vedení a požehnané dny v roce 2005! Šéfredaktorka Nataša Legierská
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Ján Krstite¾:
Jánovo svedectvo Ján 1:19–34
Èasś 2
¼uboš Dzuriak
A
toto je svedectvo Jánovo, keï židia z Jeruzalema poslali k nemu kòazov a levítov, aby sa ho spýtali: Kto si ty? 20 Vyznal a nezaprel. Vyznal: Ja nie som Kristus. 21 I spýtali sa ho: Èo teda? Si Eliáš? Povedal: Nie som. Èo si prorok? Odpovedal: Nie! 22 Povedali mu teda: Tak kto si? Aby sme dali odpoveï tým, ktorí nás poslali: Èo hovoríš sám o sebe? 23 A on povedal: Ja som hlas volajúceho na púšti: Vyrovnávajte cestu Pánovi, ako povedal prorok Izaiáš. 24 A poslovia boli z farizejov; 25 opýtali sa ho teda: A tak preèo krstíš, keï nie si Kristus, ani Eliáš, ani prorok? 26 Ján im povedal: Ja krstím vodou, ale medzi vami stojí Ten, ktorého vy nepoznáte. 27 Ten, èo prichádza po mne, a ja nie som hoden rozviazaś Mu remienky na obuvi. 28 Toto sa stalo v Betánii za Jordánom, kde Ján krstil. Druhé svedectvo Jána Krstite¾a 29 Keï druhého dòa videl (Ján) Ježiša, ako prichádza k nemu, povedal: Ajh¾a, Baránok Boží, ktorý sníma hriech sveta. 30 Toto je ten, o ktorom som povedal: Prichádza po mne muž, ktorý je predo mnou, pretože bol skôr ako ja. 31 A ja som Ho nepoznal, ale preto som prišiel, krstiac vodou, aby bol zjavený Izraelovi. 32 Ïalej svedèil Ján hovoriac: Videl som Ducha zostupovaś z neba ako holubicu a spoèinúś na Òom. 33 A ja som Ho nepoznal, ale ten, èo ma poslal krstiś vodou, mi povedal: Na koho uvidíš zostúpiś Ducha a spoèinúś na Òom, to je Ten, ktorý krstí Duchom Svätým. 34 A ja som videl a svedèil, že On je Syn Boží. 1:19-28 Ján Krstite¾ sa objavuje ako prvý svedok
Ježiša (verše 6–8; 15) v úvode Jánovho evanjelia a jeho svedectvo ve¾mi výstižne zaèína toto evanjelium. V prvý deò (19–28) Ján Krstite¾ svedèí o tom, že on sám nie je tým svetlom (8a); na druhý deò (29–34) Ján svedèí o svetle (1:8b). Evanjelista Ján uvádza tému veršov 19– 28 vo verši 19: „A toto je svedectvo Jánovo.“ Pojem „svedectvo“ alebo „svedok“ (martyria) majú náboženský a právny rozmer a obidva sa znaène vyskytujú v Evanjeliu pod¾a Jána. Krstite¾ovo svedectvo o Ježišovi privedie mnohých ku viere, avšak plní aj funkciu dôkazu pri odsúdení. Jánovi vyšetrovatelia v tejto pasáží nie sú len obyèajní zvedaví okoloidúci, ale delegácia vyslaná vysokými židovskými predstavite¾mi (verše 19 a 22). Výraz „židia“ (hoi Ioudaioi, verš 19) sa opakovane vyskytuje vo štvrtom evanjeliu a má mnoho významov. Jeho najèastejší význam, tak ako je tomu vo verši 19, predstavuje židovskú náboženskú vrchnosś, ktorá je zdrojom najväèšieho odporu voèi Ježišovej misii v Evanjeliu pod¾a Jána. Výsluch vo veršoch 19–28 ma formálny charakter a toèí sa okolo otázky „Kto si ty?“ (verš 19). Záležitosś Jánovej identity sa musí vyriešiś skôr ako sa pristúpi k ústrednej otázke evanjelia—k Ježišovej identite. Formálny a rázny zaèiatok verša 20 (“Vyznal a nezaprel. Vyznal: Ja nie som Kristus.”) hovorí o vážnosti Jánovej odpovede. Ján vyznáva: “ Ja nie som Kristus,” aj keï sa ho nikto nepýtal, èi je
Mesiáš. Grécke slová Jánovho zapretia (ego ouk eimi, “Ja nie som”) sú zrete¾ným opakom toho, èo povedal Ježiš v Evanjeliu pod¾a Jána, keï hovoril o tom, kým je (ego eimi, “Ja som”). Rétorika Jánovho zapretia jasne hovorí, že on nie je Kristus. Na rozdiel od prvej otázky, druhá a tretia už obsahuje predikát: „Si Eliáš?“; „Si prorok?“ (verš 21). Eliáš a prorok boli ústredné postavy, na ktorých si pomerne mnohé mesiášske oèakávania v Judaizme znaène zakladali. Eliáš vystúpil do neba bez toho, aby zomrel (2 Krá¾ov 2:11) a mnohí židia oèakávali jeho návrat v roli zvestovate¾a príchodu mesiášského veku (Mal 4:5). “Prorok” sa odvodzuje od „proroka podobného Mojžišovi“ z 5. Mojžišovej 18:15. V Qumránskej komunite sa považoval tento prorok za mesiášsku postavu a podobné oèakávania mala pravdepodobne aj spomínaná židovská delegácia. Jánovo zapieranie je ve¾mi strohé. Ján odmieta, že je Eliáš a tým sa Evanjelium pod¾a Jána znaène líši od Synoptikov. V Matúšovi (11:14; 17:10–13) a Markovi (9:13) Ježiš hovorí o Jánovi ako o Eliášovi; v Lukášovi anjel oznamuje Zachariášovi, že jeho syn bude ako Eliáš (Lukáš 1:17). Ján je v tomto evanjeliu vykreslený ako Ježišov svedok a nie ako mesiášska postava. Krstite¾ovou odpoveïou na opakovane kladenú otázku oh¾adom jeho identity (verš 22) sú slová z Izaiáša 40:3 povedané ním samotným (verš 23). V synoptických evanjeliách sú aplikované slová z Izaiáša 40:3 na Jána Krstite¾a, teda naopak ako v Evanjeliu pod¾a Jána. (Mat. 3:3; Marek 1:2–3; Lukáš 3:4). V tomto evanjeliu sa teda Ján identifikuje ako hlas, ktorý oznamuje a svedèí. Veršom 24 sa zaèína druhé štádium vypoèúvania. V Ježišovej dobe boli farizeji len jednou z mnohých vedúcich židovských náboženských skupín, avšak v dobe pisate¾a Evanjelia pod¾a Jána sa stali rabíni (následníci farizejov) už dominantnou
skupinou Judaizmu. Evanjelista Ján poukazuje na prítomnosś farizejov vo verši 24, aby tak naznaèil spojitosś medzi autoritami, ktoré kládli odpor Ježišovi poèas jeho života a komunite Jána Krstite¾a. Otázka vo verši 25 sa zameriava na Jánovu autoritu a opodstatnenie vykonávania krstu. Jánova odpoveï presúva pozornosś od krstu na Ježiša (verše 26–27). Verš 27 kladie dôraz na toho, o kom je svedèené a nie na toho, kto svedèí; dokonca ani sluhovia nemali za povinnosś rozviazávaś sandále svojho pána. Betánia spomínaná vo verši 28 je èastokrát mylne zamieòaná s Betániou pri Jeruzaleme (11:1). 1:29-34 Vo veršoch 19–28 sa Ján nebojí povedaś pravdu predstavite¾om náboženskej vrchnosti o jeho identite a jeho poslaní zvestovaś. Ján odvážne hovorí pravdu každému, kto je ochotný poèúvaś. Verše 29-34 sú napísané tak, aby vyzdvihli Jánove svedectvo. V pasáži dominujú také slovesá, ktoré poukazujú na jeho aktívnu úèasś v dianí: „vidieś“ (verše 29, 32–34), “svedèiś” (verše 32, 34), “povedaś” (verše 29–30, 32, 34). Táto pasáž taktiež obsahuje ve¾a priamej reèi. Evanjelista Ján nehovorí o tom, ako Ján Krstite¾ svedèil, ale necháva èitate¾ov poèuś Jánovo svedectvo na vlastné uši. Ján vo verši 23 sám o sebe hovorí, že je hlas svedka a v stati 29–34 èitate¾ má možnosś poèuś tento hlas. V Evanjeliu pod¾a Jána sa Ježiš prvýkrát objavuje vo verši 29, ale v tejto scéne ostáva mlèky v ústraní. Dôraz je na Jánovom svedectve. Ján identifikuje Ježiša ako „Božieho Baránka, ktorý sníma hriech sveta“ (verš 29). Jednotné èíslo slova „hriech“ (hamartia) poukazuje na kolektívnu zvrátenosś celého
sveta a nie na individuálne ¾udské hriechy. Termín “Baránok Boží” je zaužívaným symbolom v Starom Zákone, avšak znalci Písma sa jednoznaène nezhodujú vo výklade tohto symbolu. Jánovo oznaèenie „Baránok Boží“ mohlo byś myslené v spojitosti s baránkom, ktorý zvíśazí, tak ako sa o òom píše v post - biblickej židovskej apokalyptickej literatúre. Tento výraz sa však môže s ve¾kou pravdepodobnosśou odvolávaś aj na staś z Izaiáša o trpiacom služobníkovi (Izaiáš 53:7) alebo na ve¾konoèného baránka, ktorý je oslavný a liturgický symbol vyslobodenia Izraela (Exod 12:1–13). V Judaizme nebol ve¾konoèný baránok vnímaný ako obeś za hriechy, avšak ranná cirkev už interpretovala tento symbol vo svetle eucharistie (1 Kor. 5:7–8). V Evanjeliu pod¾a Jána sa Ježišovo ukrižovanie skutoène spája so zabitím ve¾konoèného baránka. Evanjelista napríklad spája Ježišove nezlomené nohy pri ukrižovaní (19:33) so staśou z 2. Mojžišovej 12:46, kde sa vyuèuje o ve¾konoènom baránkovi (19:36). Mnohí uèitelia Písma si teda právom myslia, že metafora „Baránok Boží“ sa nemôže vyložiś len na základe pasáže trpiaceho služobníka, èi symbolu ve¾konoèného baránka, ale ich vzájomnou kombináciou. A tak Krstite¾ovo oslovenie Ježiša vo verši 29 (prvé z mnohých oslovení v 1. kap.) pochádza z pestrého dedièstva symbolov, ktorým chce Ján poukázaś na to, že Ježiš je vykupite¾ sveta z hriechu. Ján hovorí o tom, že Ježiš existoval od poèiatku, avšak jeho slová znejú skôr záhadne než ako priame tvrdenie. Verš 30 je ozvenou Jánovho svedectva z úvodu (1:15) a podobá sa skôr na jedno z christologických prehlásení rannej cirkvi, než na prehlásenie židovského proroka z prvého storoèia. Ján je teda osvedèený ako pravdivý a hodnoverný
svedok, keïže svedèí pod¾a pravdivých prehlásení cirkvi. Vo verši 31 sa nachádza odpoveï na otázku z verša 25: „A tak preèo krstíš, keï nie si Kristus, ani Eliáš, ani prorok?“ Jánov krst sa tu nedáva do súvislosti s krstom na vyznanie hriechov (tak ako je tomu u Matúša 3:1–12); Ján tu krstí výluène iba ako svedok (na svedectvo). Toto je ešte zjavnejšie pri Ježišovom krste vo veršoch 32–34. Ján nie je vykreslený ako vykonávate¾ Ježišovho krstu; Jánova úloha pozostáva len z poukázania na krst, keïže nikde v texte sa nespomína, že Ján nakoniec aj vykonal Ježišovo pokrstenie. Boh a Duch Svätý sú hlavní úèinkujúci a vykonávatelia. Vo verši 31a a 33 je zjavné, že Ján „poznal“ Ježiša len vïaka tomu, že mu Boh povedal, ako si vysvetliś zostúpenie holubice (verš 32). Evanjelista Ján uzatvára túto pasáž s oficiálnym Krstite¾ovým prehlásením (verš 34). Slovesá vo verši 34, “vidieś” (horao) a “svedèiś” (martyreo), sú v dokonavom vide. V gréètine to vyjadruje ukonèený dej v minulosti, ktorého vplyv pokraèuje v prítomnosti. Jánove svedectvo má teda stále dopad na prítomnosś. Ján rozpoznáva v Ježišovi „Syna Božieho“, uznáva jeho jedineèný vzśah s Bohom a jeho schopnosś zjavovaś Boha doteraz nevídaným spôsobom (verše 14 a 18). Slová Jána Krstite¾a v prvej kapitole 29–34 bohato svedèia o Ježišovi: On je ten Baránok Boží, ktorý sníma hriech sveta (verš 29); ten, èo bol od poèiatku (verš 30); nosite¾ Ducha Svätého (verš 33); Syn Boží (verš 34). Evanjelistovo zameranie sa na rolu Jána Krstite¾a ako svedka, poskytuje jedno ve¾mi významné teologické prehlásenie, pretože svedèenie je poèiatoèným bodom viery v Evanjeliu pod¾a Jána (3:11, 32–36; 4:39).
Donation All donation should be send in enclosed envelope. The checks will be delivered to right financial secretaries. (Vera Dors, Henry Pojman, Grace Niswonger or Donna Nesvadba.) ! Gifts for Ladies’ work—make check payable to Czechoslovak Baptist Women’s Missionary Union. ! Gifts for Convention—make check payable to Czechoslovak Baptist Convention. On the bottom of the check mark to what account you are sending your contribution: Convention, Glorious Hope, Trust Fund, or Scholarship Fund. You may send separate check (one for Ladies and one for convention accounts) in the same envelope.
If you are sending contributions for convention (Convention, Glorious Hope etc., you may send only one check, and write on the bottom how you want to divide the amount (for example: Total $150; $100 Convention, $50 Glorious Hope etc.) You do not have to send two separate checks. For your information, financial secretaries’ addresses are as follows: Canada: USA: Henry Pojman Vera Dors 2393 West Ham Rd. 6621 Elmdale Rd. Oakville, ON L6M 4P2 Middleburg Hts, OH, 44130
November/December 2004 ave you prayed for the radio ministry? Then God bless you with these responses to the Czech programs: Viera from Batizovce writes, “Very much loved TWR staff. We love to listen to you in Slovakia, under the Tatra Mountains every night at 10:30, to the Step by Step and Thru the Bible (TTB) programs. It builds us spiritually and encourages us.” Marie in Horazdovice says, “For me personally, the moments with TTB cannot be replaced with anything else. I am praying for you.” From Prague, Vlastimil praises, “I was very deeply influenced by the TTB programs; they are the best I have ever heard. The Gospel of John was for me the pivotal teaching in my relationship to God.” Jarmila in Liberec writes, “My dear siblings in Christ. Though I have never written you before, I have sent financial support from time to time and I pray for you. But when you moved your air time from evening to night, I felt very cross
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Poslucháèska pošta
because I go to bed quite early. Then I realized that I can take my Bible any time and read. But those who do not believe in God and live “at night” may catch a seed of God’s Word in this way and this seed can grow. I wish you a lot of God’s blessings in your work. A Listener from Bratislava claims that after listening to the TTB program, “I feel as if I’m coming out of the “Holy of Holies.” Petr honors the radio ministry, “For sure you are one of the ‘Christian Girders’ in our country. Thank you again very much for your precious ministry.” “Thanks to you I grew up and I am still growing in Jesus Christ and getting closer and closer to Him,” says Jana in Rokytno. Hana claims that the programs are like a fountain of youth: “I am an old lady but with your programs I feel younger, as if I really got younger. I don’t know what I would do without you. I listen every day.” Grow young with Hana as you pray! George Cooper for TWR Czech and TWR Slovakia
November/December 2004
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odlil si sa za misijnú prácu cez rádio? Potom nech śa Boh požehná týmito odpoveïami na Èeské vysielanie: Viera z Batizoviec píše: „Srdeène zdravím pracovníkov TWR. Poèúvame vás na Slovensku, pod Tatrami každý veèer o 22:30—programy Krok za krokom a Svetom Biblie. Duchovne nás to buduje a povzbudzuje.“ Marie z Horazdovic hovorí: „Pre mòa osobne sa momenty so „Svìtem Biblie“ nedajú nièím iným nahradiś. Modlím sa za vás.“ Z Prahy, poïakovanie od Vlastimila: „Bol som ve¾mi hlboko ovplyvnený programom „Svìtem Bible“, je to najlepšie vysielanie aké som kedy poèul. Evanjelium Jána bolo pre mòa pilierovým uèením vo vzśahu k Bohu. Jarmila z Liberca píše: „Moja drahá rodina v Kristu. Hoci som vám nikdy predtým nepísala, obèas som vám poslala finanènú podporu a modlím sa za vás. Keï ste ale posunuli vysielací èas z veèerných hodín na noèné ve¾mi ma to nahnevalo, pretože chodím spaś dosś zavèasu. Potom som si uvedomila, že ja si môžem vziaś Bibliu a èítaś ju
kedyko¾vek, ale v tých, èo neveria v Boha a žijú „v noci“ môže byś takto zasiate Božie slovo a toto semeno môže rásś. Prajem vám Božie požehnanie vo vašej práci. Poslucháè z Bratislavy tvrdí, že po poèúvaní TTB programu: „Cítim sa, ako keby som prichádzal zo „Svätyne Svätých.“ Peter oceòuje misijnú službu rádiom: „Istotne ste jedným z Kresśanských pilierov našej krajiny. Ešte raz vám ïakujem za vašu drahocennú službu.“ „Vïaka vám som rástla a ešte stále rastiem v Ježišovi Kristovi a dostávam sa bližšie a bližšie k nemu.“—povedala Jana z Rokytna. Hana tvrdí, že programy sú ako fontána mladosti. „Som stará pani, ale s vašimi programami sa cítim mladšia, ako keby som naozaj omladla. Neviem, èo by som robila bez vás. Poèúvam vás každý deò.“ Stávaj sa mladším s Hanou keï sa modlíš! George Cooper za TWR Èesko a TWR Slovensko
Ladie’s Page … Pokraèování ze strany 123 tak, jako by to bylo poprvé. Otevøete oèi, dívejte se pozornì, aś vidíte krásu kolem sebe. Pozornì se zaposlouchejte do slov, s námi Bùh, Emmanuel! Pøipravte své srdce k radosti z Pána, snažte se vidìt ve všem Boží slávu, a také Boha chvalte. Toto je období obdarovávání, sdílení, péèe o druhé a pøípravy.
Je to období, kdy si pøipomínáme minulost a zárovìò obnovujeme nadìji pokoje—opravdového pokoje—na zemi. Radujme se, pøišel Pán. Pøeložila Nataša Legierski
September 30, 2004 Dear Sisters in Christ, It was so good to be able to be with you and share a few days of fellowship together. I am so grateful for your prayers and financial support through the years. Thank you for the large gift which enabled me to replace my stolen digital camera. I also was able to purchase a printer with the gift. It is always a blessing to me to share at your women’s meeting. May the Lord continue to use you as a group for His glory. Love in Jesus, Ruby Mikulencak
Dear brothers and sisters. November 4, 2004 A sincere thank you line “…to them that have obtained like precision faith with us… II Pet 1:1–8 By God’s grace and brotherly love of dear brother and sister
I
t is hard to believe that in a few days the Christmas holidays will be here. When we think “Christmas,” we imagine (besides other things) snow and cold. Yes, in some parts of North America we have already had some snow. In some southern parts there has never been snow. Right now, as I write this article, we are enjoying Florida’s 75–80oF weather during Thanksgiving break, while some other places have much colder weather and snow. But no matter if we have snow or hot weather during Christmas, one thing is always same: we are remembering the birth of our Lord Jesus Christ. And that should be the most important event during this holiday season. Jesus Christ came to this world so He could take our sins on Himself and later on be crucified. Let’s not forget the real meaning of the Christmas season. And now here is some important information about our convention: •The next annual convention, our 96th, will be held July 7–10, 2005, in Philippi, West Virginia. The general theme for the 96th convention will be What Is Asked of Us? Deuteronomy 10:12: So now, Israel, what does the Lord your God require of you? •We would like to have again the train trip, on July 11, 2005, if we get enough participants. •Check the convention web page (www.ab.edu/czslbaptconv)
George and Marija Sommer, my brother Lazar, and I both born in Yugoslavia, permanently living in Sweden now, were able to finally visit and enjoy warm, heart felt, precious Christian fellowship during midyear meeting held in Toronto on October 22, 2004 and at Mr. & Mrs Jan Alac’s home. We are eagerly following up your missionary endeavors via Glorious Hope for long time. Many thanks for unforgettable time of fellowship with you all. May God continue to bless and to be with us all. Brother Mimir Gruic
Dear George and Marija, November 18, 2004 Enclosed is our contribution for the Convention. We are hoping and planning to attend the convention next Summer, 2005. Andy is slowly regaining strength and we both go to exercise class twice a week. Our thoughts and prayer are always with the Czechoslovak Baptist Convention, we really miss the fellowship and meetings. In His love Andy and Alice Kmetko
and see pictures from the 95th annual convention as well as other news and announcements. •We again apologize for the delay in sending CDs (Matuzalem and DVD 95th Convention). They are being manufactured, and labels and covers printed. They will be mailed ASAP. (A new piece of software is needed). It takes a lot of time to design and print labels and covers for CD and DVD disks. We also found out that there is not complete compatibility between DVD disks and DVD players. We have had to order a piece of equipment, which will solve the problem. Then copies have to be made, a mailing list prepared, and the disks packed and mailed. And everything is done by one person—a one-person factory. Again, we are really sorry. Thanks. George Sommer, Executive Secretary
MOVING ?
Please write to: Glorious Hope Rt.4, Box 58D Philippi, WV 26416 USA Include your mailing label from a recent issue of Glorious Hope for faster service.
Fireflies Jan Karafiát
Translated by Daniela Bísková
Part 13
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hen he got home, it was as if Lucius had lost his tongue. He said nothing, but the next day he did just as he had done before. He went straight to the garden round the beautiful house and shone and shone minding nothing else. But after a little while he settled down on top of the pear tree and began to meditate. “Why should I have to stay and shine here? What matters is that I shine and it doesn’t matter where. There are plenty of us here, anyway.” And as he was thinking about it he took no notice of anything else, flew down from the pear tree and away over the vineyards to the wood, over the hill and along the brook till he came to the bank where the rose bush grew. And there he stopped and hesitated. Once again Veronica came running out from the bush. “I thought you would come. I like fireflies when they shine nicely.” “Listen, Veronica, would you like to be a firefly?” “If I weren’t a ladybug I would…” At that moment an angry young ladybug flew in from the brook. He was red as fire and his black eyes were all sparkling as he took Lucius to task, “You rascal! You good—for—nothing, I’ve seen you hanging around a few times! What do you want here?” And he started to attack Lucius. Veronica was frightened and ran off home. Lucius was frightened too and tried to back away. But the angry ladybug came after him and when they got as far as the brook another ladybug appeared. “Come on, this is the rotter.” They attacked Lucius from both sides. “Why don’t you mind your own business! What are you looking for here?” One pounded him on the right side, the other on the left. Lucius kept backing away defending himself as best he could. But it was a case of two against one and they went at it pretty hard, shouting at him and pounding away. Finally the first ladybug gave Lucius such a blow that he was knocked right down to the ground. “That’s that. And don’t dare to show your face here again.” And off they went. Lucius jumped up pretending that nothing had happened. But it wasn’t so. His left hind leg dragged behind him and was hurting pretty badly. He was ashamed to cry. What should
he do? It was too early to go home and the garden was so far. He crept into the grass and kept his leg cool in the dew till the stars began to grow pale. Then he limped home. Father and Godfather caught up with him. “What’s the matter, Lucius? You’re staggering!” “I fell down and hurt myself, Daddy.” “Fell down? I never heard such a thing.” “I did, I fell on the ground and hurt my left leg. I can’t move it.” When father heard this he felt sorry for Lucius and helped him along a bit. But Godfather shook his head and said nothing. Mother saw them coming from the window and was alarmed. “What has happened? For goodness sake, what has happened?” “Well, Lucius says that he fell and hurt himself. Somehow I don’t think so.” “So you’ve fallen, Lucius. Does it hurt a lot?” “No, not much, Mummy, but quite a lot. My left leg is very sore.” So Lucius was helped into the house. He did not want any supper and went to bed; he’d be all right in the morning. But he couldn’t sleep and in the morning he wasn’t all right. His left leg was very sore, inflamed and swollen. Father had to fly by himself and Lucius stayed in bed. And now Jeanine came hurrying across, bringing wild thyme oil. She said nothing and asked no questions; she only put oil on Lucius’ leg. Only when she and Lucius were alone did she say, “You haven’t been obedient, have you, Lucius?” But Lucius did not utter a word. “Well, if you don’t want to confess, I cannot force you, I’m sorry. Anyway, you know where to find me.” And off she was. Lucius was quiet and grumpy. The next day he was able to get up and on the third day was ready to fly again with his father. He flew and acted as if nothing had happened. He took no notice of anything, but he shone and shone in the garden by the beautiful house. The tall lady was sitting under the ash tree, knitting a stocking. Ellie and Paul were playing on the lawn. They had a white lamb with them. It had a red ribbon
round its neck and it nibbled at the grass and skipped about. The two children ran behind it, laughing; they did not notice at Lucius. But the lady under the ash tree turned round and saw him. Lucius took no notice; he just shone and shone. He shone the whole night until morning. He shone the next night, and he shone all that week and all that month. Once more the days were growing shorter and the nights longer. All this time Lucius was in a bad temper. He paid very little attention to anybody—to Godmother, Lucinda and Jeanine, as if he was afraid of her as he had been at the very beginning but he shone and shone. Till one day, when summer was nearly over and after he had shone for a little, he sat at the very top of the pear tree and started to meditate. “Why, it wouldn’t take long and I would be back again. Winter is nearly here.” He could not think of anything else. He flew down from the pear tree, away over the vineyards to the wood, over the hill and along the brook till he came to the bank where the rose bush grew. But he stopped right under the bank and listened. “What was that?” From the house in the rose bush came the sound of singing and shouting and cheering. What could be happening? As he looked and listened he saw a tiny little beetle lying with his legs folded on his tummy in the grass. He, too, was looking and listening. Lucius crept up to him. “I say, Rose chafer, what’s going on here?” “Don’t you know? Veronica from the rose bush is getting married.” “For goodness sake! Getting married?” “Sure, she is. She’s marrying the young ladybug who lives on the other side of the briar.” “Him? He’s such an angry fellow with fiercely glowing eyes.” “When he’s angry. But he’s not angry today. Look, they’re just coming out.” And there they all were coming out of the rose bush. The young ladybug was in front, leading Veronica by the hand. As soon as Lucius saw this, his heart began aching and he felt as if his head was on fire. He turned round immediately and flew and flew until he found himself at the copse. Underneath the high, stiff heather there was soft, velvety moss; in the moss, close to the rock, a lovely little house. Lucius burst in without even so much as a word of greeting, sank down on a low seat and burst into tears. There he sat crying, crying and crying so much that it would have melted a stone. “Lucius! Lucius, what has happened to you?” asked Jeanine. But Lucius could not get a single word out; he just kept on crying and crying. “What has happened to you?” But Lucius cried and cried and cried. Then Jeanine sat down beside him and put her hand on his shoulder. “Can you hear me, Lucius? Can you hear? What on earth has happened to you, what? Can you hear me, my dear Lucius?” But Lucius still kept on crying. Then gradually he could
not cry any more and just sobbed. “So what has happened to you, Lucius? Tell me.” “Oh, she’s got married.” “Who?” “Veronica.” “Which Veronica? The one from the rose bush? Of course, I thought it was so.” “And she married the ladybug who beat me up so much at that time.” “So it was him?” “Yes, I was with Veronica, only for a little while, and I asked her if she would like to be a firefly—she told me once she would —and he flew in and started to beat me and then he called another ladybug and they both kept beating me and then they threw me down. I didn’t go there since then and today, when I flew over there to have a look, they were having a wedding.” And Lucius started crying again, and cried and cried; of course, Jeanine felt sorry for him. “Oh, oh, Lucius, I was always afraid of this, and you were so sure that you would be obedient. Do you remember? You see, you have been disobedient again. No good firefly leaves the place he is supposed to be and flies off somewhere else. And then Lucius, who has ever heard of a firefly courting a ladybug? No, this is not obedience. The Lord God doesn’t want this. And what troubles me most, Lucius, is that you lied to father and mother. You told them then that you had fallen. You have a lie on your conscience.” “But I did not lie. I did fall.” “Yes, but you lied. They thought that something different had happened and you wanted them to think so. Don’t make excuses; that only makes it worse. Now go back and do your lighting and then tell your parents everything.” Lucius did as Jeanine told him. He flew and shone obediently until father and Godfather called for him. They flew along in silence; they did not say a word. When they were about to part Lucius began his confession. “I have to say something, please, Daddy and Godfather. When I had a sprained leg I did not fall. Two ladybugs beat me up.” “Ladybugs? Why should they beat you?” “I, I, I—I had been to the rose bush several times. Please, will you forgive me? I’m so sorry.” Father had tears in his eyes. “Of course I forgive you.” And Lucius kissed his hand. The same happened with his mother. She cried and forgave him; but only if he was sincerely obedient from then on, as she wished. And everything went on as usual, only Lucius was not his old self. He kept shining and shining, he earnestly shone, but he seemed to be sad and hardly spoke at all. Then one morning, very late, when they were all in bed, mother thought that Lucius was asleep and began talking softly to father. “Jeanine has been here. She was saying it is about time Lucius got married.” But Lucius wasn’t asleep and heard her.
Continues on page 121
Brouèci Jan Karafiát 13. èást
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oma byl Brouèek zaøezaný. Neøíkal nic, ale druhý den to bylo zas tak. Nejdøív letìl tam do té zahrady, drobátko svítil, pak si sedl na hrušce na samý vrcholek, na nic nedbal, a nièeho si nevšímal, a poèal mudrovat: „A proè bych já musel tady svítit! Jen když svítím. Tady jest nás beztoho nazbyt, a ona povídala, že by chtìla být také takovým brouèkem.“ A tak si to povídal, a na nic nedbal, a nièeho si nevšímal, sletìl však s hrušky, a marš—vzhùru, okolo lesa, pøes vrch, podle potoka—tu jest ta mez, tu na ní ta rùžtka, a tu se Brouèek zastavil. Nevìdìl, má-li, nemá-li. Ale tu k nìmu vybìhla Verunka. „Brouèku, však já jsem si myslila, že pøiletíš. Já mám ráda brouèky, když pìknì svítí.“ „A poslouchej, Verunko, ty bys také chtìla být takovým brouèkem?“ „I kdybych nebyla Verunkou, já bych“ Ale tu najednou pøiletí od potoka takový mladý rozzlobený Verunek. Celinký èervený jako oheò, a ty èerné oèi se mu jen jen jiskøily. A už se sypal na milého Brouèka. „Ty kluku, ty darebo, ty tuláku—ty jsi špatný chlap, víš? Ty kluku! Však já jsem tì tady už kolikrát vidìl! Ty kluku, co ty tu máš!“ A pøi tom hned na Brouèka dorážel. Verunka se lekla, a utekla domù. Brouèek se také lekl, a poèal coufat. Ale Verunek za ním, a tu se tam u potoka vyskytne ještì jiný verunek. „Pojï sem, pojï sem, tady jest ten kluk!“ A on pøiletìl, a pustili se z obou stran do nebohého Brouèka. „Ty kluku, proè si ty nejdeš po svých! Co ty tu máš, ty kluku!“ A jeden ho mlátil s pravé strany, a druhý ho mlátil s levé strany. Brouèek coufal a coufal, a jak tak se bránil, ale za jednu dostával dvì, a to poøádné. A poøád: „Ty kluku, ty kluku, proè si nejdeš po svých! Co ty tu máš, ty kluku!“ Až byli dole u potoka. Tu mu ten první Verunek takovou jednu dal, že se Brouèek horem pádem pøevalil. „Tu máš, ty kluku, a aś se zde víckrát neokážeš!“ Pak už ho nechali, a Brouèek honem vyskoèil, a jako by nic, ale ono nebylo, jako by nic. Tu levou zadní nožku za sebou jen jen vlekl, a moc ho to bolelo, ale stydìl se plakat. Co si poèít? Ještì bylo brzy, a tam do té zahrady tak daleko. Zalezl do trávy, a chladil si nožku v rose, až hvìzdièky poèaly blednout. Pak vrávoral domù. Ještì byl na cestì, když ho tatínek s kmotøíèkem dohonili. „Co pak ti jest, Brouèku? Vždyś se motáš.“ „Tatínku, já jsem upadl, a udeøil jsem se.“ „Ty žes upadl? Kdo pak to kdy slyšel!“ „Ano, já jsem padl na zem, a udeøil jsem se tady do levé nožky. Ani jí nemohu hnout.“ A když to tatínek slyšel a vidìl, jemu bylo Brouèka líto, a šel a trochu mu pomáhal. Ale kmotøíèek kroutil hlavou, neøíkal však
nic. Maminka je vidìla z okna, a byla hned celá podìšená. „Co pak se stalo?“ „I, Brouèek povídá, že upadl, a že se udeøil. Ale já si to nemohu ani myslit.“ „A tys upadl, Brouèku, a moc ses udeøil?“ „I ne moc, maminko, ale dost, Levá nožka mne moc bolí.“ A tak s Brouèkem honem domù, a když nechtìl pranic veèeøet, tak aby si šel lehnout, že do rána bude dobøe. A Brouèek si lehl, ale nespal, a ráno nebylo dobøe. Levá nožka ho moc bolela, a byla zapálená a oteklá. A tak musel tatínek letìt sám, a Brouèek zùstal ležet. Ale Janinka už spìchala, a nesla s sebou olejíèek z mateøídoušky. Neøíkala nic, a neptala se nic, ale pìknì Brouèkovi celou nožku namastila. Teprv, když byla s Brouèkem sama, zaèala: „Vid’, Brouèku, tys byl neposlušný, vid?“ Ale Brouèek ani necekl. „Inu, když si to chceš nechat na svìdomí—jest mnì tì líto, ale já tì nutit nemohu. Však víš, kde zùstávám.“ A s takovou Janinka odešla. Brouèek mlèel, ale byl mrzutý. Druhý den však byl zas na nohou, a tøetí den že zas s tatínkem poletí. A letìl, jako by nic. Na nic nedbal, nièeho si nevšímal, a svítil a svítil a svítil tam v té zahradì u toho pìkného domu. Ta velká paní sedìla pod jasanem, a pletla punèochu. Elinka a Pavlíèek si hráli na trávníku. Mìli tam bìlounkého beránka s èerveným páskem na krku. On se pásl a skákal, oni skákali s ním a mìli radost. Po Brouèkovi se ani neohlédli. Ale ta paní pod jasanem se ohlédla, a vidìla Brouèka, a Brouèek je také všecky vidìl, ale nic nedbal, nic si jich nevšímal, a svítil, a svítil, a tak celou noc až do rána, a druhou noc zas tak, a tak celý týden, a tak celý mìsíc. A dne už hodnì ubývalo, a noci hodnì pøibývalo, a Brouèek býval hodnì mrzutý. Nikoho si ani nevšiml, ani kmotøièky ani Berušky, a Janinky jako by se skoro zas bál, jako tenkráte na poèátku, ale svítil a svítil a svítil. Až jednou, už zas k podzimku, drobátko z veèera svítil, pak si sedl na hrušce na samý vrcholek, a zaèal mudrovat. „Vždyś by to dlouho netrvalo, a já bych tu honem zas byl. Už bude brzy zima.“ A tak si to povídal, a na nic nedbal, a nièeho si nevšímal, sletìl však s hrušky, a marš vzhùru okolo lesa, pøes vrch, vedle potoka, tu jest ta mez, tu na ní ta rùžtka. Ale Brouèek se už hned dole pod mezí pozastavil, a poslouchal. „Co pak to?“ Tam z rùžtky se ozývá tolik zpìvu, a hned zas tolik jásotu a lomozu. „Co pak to?“ A když se Brouèek ohlížel, tu vidìl tam výš na mezi malinkého brouèka zlatohlávka. Ležel v trávì na bøiše se založenýma rukama, a díval se a poslouchal. Brouèek se k nìmu pøikradl. „Zlatohlávku, co pak to tu jest?“ „Ty nevíš? Verunka z rùžtky má svatbu.“
„I, pro pána! Že má svatbu?“ „Arciś že má. Bere si mladého Verunka tamhle na druhé stranì z šípku.“ „Toho? Viï, jest takový rozzlobený, a oèi se mu jiskøí.“ „Ano, když se zlobí. Ale dnes on se nezlobí. Vidíš, však jdou z rùžtky ven.“ A oni šli z rùžtky ven, v pøedu Verunek s Verunkou, vedl si ji za ruku. Jakmile to Brouèek spatøil, ach, v nìm se všecko obracelo, a jako by mu hlava hoøela, a hned pryè a pryè. Letìl a letìl, až se octnul u hájeèku. Pod skalou vysoká vøasa, a v té vøase mech jako samet, a v tom mechu na samé skále krásná krásná chaloupka. Brouèek vrazil hned do chaloupky, ani nepozdravil, klesl na stolièku, a dal se do pláèe, a plakal a plakal, že se kámen mohl ustrnout. „Brouèku, Brouèku, co pak se ti stalo?“ ptala se Janinka. Ale Brouèek nemohl ani slovíèka ze sebe vyrazit, a plakal a plakal. „Co že se ti stalo?“ Ale Brouèek plakal a plakal. Tak si Janinka k nìmu sedla, položila mu ruku na rameno: „Slyšíš, Brouèku, slyšíš! Co že se ti stalo, co? Slyšíš, ty mùj milý Brouèku, co?“ A Brouèek plakal a plakal, až se vyplakal, a už jen vzlýkal. „Co že se ti stalo, Brouèku, co? Tak mnì povìz!“ „Ach, ona má svatbu.“ „Kdo?“ „Verunka.“ „Která Verunka? Ta z rùžtky? Vždyś já jsem si to tak myslila.“ „Ano, a bere si toho Verunka. To on mne tenkrát tak ztloukl.“ „To on?“ „On. Já jsem tam byl u Verunky, ale jen okamžik, a ptal jsem se jí, jestli by chtìla být také takovým brouèkem—ona mnì jednou povídala, že by chtìla—a tu on pøiletìl, a zaèal mne tlouci, a zavolal si ještì jednoho, a poøád mne tloukli, až pak mnou praštili o zem. Od té doby jsem tam nebyl, a když jsem se tam dnes letìl podívat, oni mají. svatbu.“ A už Brouèek zas plakal a plakal, a bodejś by bylo bývalo Janince Brouèka líto. „Ach, ach, Brouèku, vždyś já jsem se toho poøád bála, a ty ne, ne—že budeš poslouchat. Pamatuješ se? Vidíš, jaks už zas byl neposlušný. Který pak poslušný brouèek opustí své místo, a letí, kam nemá letìt! A pak, Brouèku, Brouèku, kdo pak to jaktìživ slyšel, aby si brouèek dìlal známost s verunkou, a aby si snad dokonce na ni myslil. Ne, to není poslušnost. Tak to Pán Bùh nechce. A co mne nejvíce na tebe mrzí, to jest, Brouèku, žes ty tatínka a maminku obelhal. Vždyś tys øekl, žes tenkrát upadl. To máš lež na svìdomí.“ „Ale vždyś já jsem nelhal. Já jsem spadl na zem.“ „Ano, ale lhals. Oni si to jinak myslili, a tys to chtìl. Nic se nevymlouvej. Tím to dìláš jen horší. Ted’ honem ještì leś, a pìknì sviś, a pak to všecko vyznej.“ A Brouèek si dal øíci. Letìl a pìknì svítil, až se tatínek s kmotøíèkem pro nìho stavili. A letìli a nemluvili nic, ani slovíèko. A když se mìli rozcházet, poèal se Brouèek zpovídat: „Prosím vás, tatínku a kmotøíèku, když jsem mìl tenkrát tu vymknutou nohu, já jsem neupadl na zem. Dva verunci se na mne sbìhli a ztloukli mne.“ „Verunci? A proè by tì oni tloukli?“
„Já, já—já jsem byl nìkolikrát tam u té rùžtky—prosím vás, odpusśte mnì to. Mnì jest toho líto.“ Tatínkovi vstoupily slzy do oèí: „Ach, ach—ale, tak já ti to odpouštím“, a Brouèek mu políbil ruku. S maminkou to bylo také tak. Dala se do pláèe, ale že mu to odpouští, jen kdyby už upøímnì poslouchal. A bylo zas jako dobøe, ale Brouèkovi nebylo ještì dobøe. Svítil, svítil, upøímnì svítil, ale byl vždy jako opaøený, a skoro ani nepromluvil. Jednou, už hezky pozdì, když všickni ulehli, myslila maminka, že Brouèek spí, a zaèala tatínkovi po tichouèku vypravovat: „Tak zde byla Janinka, a povídala, že už bude èas, abychom Brouèka oženili.“ Brouèek však nespal a slyšel to. „Ne, ne, maminko, já se nebudu ženit.“ „I mlè. Proè bys ty se neženil!“ „Ne, já se nebudu ženit.“ „I však ty se budeš ženit.“ „Ach ne, maminko, já se nebudu ženit.“ „Nu, tak nechś. Ale teï jen spi.“ A Brouèek spal. Ale druhý den se stavil u Janinky. „Já se nebudu ženit.“ „Ty že se nebudeš ženit? A proè bys ty se neženil?“ „Vždyś se každý nemusí ženit.“ „Kdo nemùže, nemusí, ale kdo mùže, musí. Poslušný brouèek se aspoò každý žení, když mùže. Tak to Pán Bùh chce. A teï si dej pozor, chceš-li proto poslouchat, že se to tobì anebo nìkomu jinému líbí, anebo proto a jedinì proto, že to tak Pán Bùh chce.“ „Ale vždyś vy jste se také nevdala.“ „Nevdala —protože jsem nemohla. Beruška nemùže jít, a nemùže si nìkoho namlouvat. Ona musí èekat, až si nìjaký poslušný brouèek pro ni pøijde. A když žádný hodný brouèek nepøijde, tak zùstane do smrti svobodná, a ví, že proto nikdo pro ni nepøišel, že Pán Bùh nechtìl. Tak to jest, Brouèku, tak. Teï to ještì nespìchá, ale budeš se ženit, protože to Pán Bùh tak chce. Vždyś už jest maminka stará, a zaèíná jaksi churavìt. Co pak nechceš, aby si mohla pøece trochu odpoèinout? Tak už jen leś. Však už to dlouho nebude trvat.“ A Brouèek neøíkal nic, a letìl a svítil a svítil. Však už to dlouho netrvalo, a poèínalo být zima. A tak brouèci, že už nikam nepoletí. Jen že se ještì u Janinky sejdou. A sešli se, kmotøíèek a kmotøièka a Beruška, a tatínek a maminka a Brouèek, pak ještì ten mladý a starý brouèek z roždí, a povídali si a mìli se dobøe. Brouèek sedìl vedle Janinky, byl dobré mysli, ale neøíkal nic. Maminka mìla ze zimy veliký strach. Døíví že mají dost, ale že jest taková daremná, že neví, jestli to pøeèká. Ale ten starý brouèek z roždí prorokoval, že nebude zlá zima, že to pozoroval na mravencích. A tak si povídali, až zas zapoèalo louèení, a každý si letìl po svém, Janinka stála pøed chaloupkou v mechu, a dívala se za nimi. Však už bylo zima. Maminka si hned lehla, a tatínek s Brouèkem se dali do práce. Všecko snesli do kuchyòky, zavøeli vnitø dvéøe na petlici, zastrèili špejlek, ucpali dvéøe i okna mechem, a teï aby si tøeba mrzlo. Ale maminka mìla pøece jaksi strach. Ještì se pomodlili: Pod veèer tvá èeládka, Co k slepící kuøátka, K ochranì tvé hledíme, Laskavý Hospodine, pac a pusu, a spali a spali a spali. Dobøe se jim to spalo. Pøetištìno s povolením
The Ultimate Gift Darko Siracki Matthew 2: 9–11 he Wise Men went on their way and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. Hardly an average gift for a two-year-old. No, I wasn’t expecting the newest version of the Nintendo Game Cube or X Box, but I’m sure that a simple ball would be more exciting for a kid this age. However, the Wise Men did not bring the gifts for a baby Jesus; these gifts were carefully chosen and prepared for a King. You see, the Wise Men knew who it was that they were looking for (Matthew 2:2). They knew that the star that appeared to them would lead them to the king of the Jews, and Oriental custom required that an inferior should approach a king or other great person presenting a gift. These gifts would mostly consist of gold and very expensive spices. “Ok,” you might say, “I’m familiar with gold, but what about incense and myrrh?” Well, let’s see: Incense (frankincense) was a white gum obtained by slitting the bark of a tree called Arbor Thuris. It was very fragrant when burned. For this reason it was often used in sacrificial offerings. Myrrh was also obtained from a tree in the same manner as incense; however this spice was used in embalming dead bodies, as it prevented putrefaction. The word myrrh means bitterness. The gold that was presented to the Infant King was a symbol of His royalty, the incense a symbol of His divinity, and the myrrh of His sufferings and death. Many believe that the Wise Men started the gift-giving
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tradition that we enjoy at this time of the year. This might be true; however I know that we give because God gave first: For God so loved us that he gave His only Son. Yes, a Child was born, but a Son was given. Behold what manner of love the Father has given to us, that we should be called children of God (John 3:16, Isaiah 9:6 and 1 John 3:1). The love of the Father is clearly shown in the gift of His Son. Jesus was a perfect gift, wrapped in swaddling clothes. Jesus is the gift that continues to give. He gave His life that you can live. He gave His precious blood that your sins might be washed away. And just before He left to prepare a place for you, He promised you one more gift: the Comforter—the Holy Spirit that now dwells in you (if you have accepted His perfect gift). Christmas is the season of giving because God gave first. He gave us that ultimate gift of Jesus Christ. This Christmas let’s give, to poor, needy or less fortunate, as our Father gives: generously and with a cheerful heart. Let us not forget that Jesus is the real reason that we celebrate this season and that He must be first on our gift list. Luckily, “shopping” for Him is easy. Don’t try tapping into the trees for expensive spices…other have tried, and all they got is maple syrup. Gold is still valuable, but to our Lord it’s only pavement for the roads (Revelation 21:21). The only thing the Lord wants and the only thing that we can give is our hearts and our time. Just as the magi brought to Jesus the best from their lands, we must bring our best. What God blessed us with, we must honor Him with. Now hurry up! You must prepare and “wrap” the gift for your Savior.
Fireflies … Continues from page 117
Ladie’s Page … Continues from page 123
“No, no, Mummy, I won’t get married.” “Nonsense, why shouldn’t you marry?” “No, I won’t get married.” “Oh, of course you’ll get married.” “Oh, Mummy, I won’t.” “Very well then. Go to sleep now.” And Lucius slept. But the next day he dropped in on Jeanine. “I’m not going to marry.” “You’re not going to marry? And why not?” “After all, everybody doesn’t have to marry.” “He who cannot marry, doesn’t. But he who can has to, for the Lord God wants it so. And now listen carefully: whether you want to be obedient because you or someone else likes it or because and only because the Lord God wants it.” “But you didn’t get married.” “I didn’t because I couldn’t. A Miss Firefly can’t go and ask someone to marry her. She has to wait until an obedient Mr. Firefly comes to ask her. And if no obedient firefly comes, she stays alone until her death and she knows that the Lord God cares for her. That’s how it is, Lucius. You needn’t be in a hurry just now, but you know your mother is getting older and weak. Don’t you want her to be able to take things easy? Now be off. You’ll see, things will come right before long.” Lucius flew off. He did not say anything and shone and shone. Again the cold season was drawing on when the fireflies would no longer be able to fly out. They had one last meeting at Jeanine’s. Everyone came: Godfather, Godmother, Lucinda, father, mother, Lucius and, the young and old fireflies from the twigs. They talked and had a good time. Lucius sat beside Jeanine; he was in a good mood but spoke little. Mother was very anxious about the winter. She knew they had plenty of wood but she did not feel very well and wasn’t sure whether she would survive the time of cold. The old firefly from the twigs prophesied that the winter would not be a severe one. He had learned this from the way the ants behaved. They talked for some time. Then they began to say goodbye and everybody flew home. Jeanine went out to see them off. It was getting cold. Mother went to bed right away but father and Lucius set to work. They brought all the provisions to the kitchen, bolted the door and covered it and the windows with moss. Now it could freeze as much as it liked. But mother was still worried. Before they went to bed they said a prayer: Underneath your sheltering wings, Take, we pray, all living things. Watch us all from heaven above God of mercy and of love. They kissed one another and slept and slept and slept. Oh, how they slept! Reprinted with permission
(King) “Mark my footsteps, my good page. Tread thou in them boldly. Thou shalt find the winter’s rage freeze thy blood less coldly.”
In his master’s steps he trod, where the snow lay dented. Heat was in the very sod which the saint had printed. Therefore, Christian men, be sure—wealth or rank possessing— Ye, who now will bless the poor, shall yourselves find blessing. What else does this carol declare but that God, who so loved the world and gave his only begotten Son in generous giving to us, expects that we will follow with the same demonstrable love, reaching out to a world broken and failing. Following after him, we falter in exhaustion and woundedness. But just take the footprints that Christ has left from his own travels through the world, he would seem to say, and your inner being will be rejuvenated and warmed. Remember, “…he restoreth my soul.” There are other, grander things to sing at Christmas, I know, deeper with message and biblical precision. “Come, thou long expected Jesus, born to set thy people free. From our fears and sins release us; let us find our rest in thee.” Or, “Joy to the world the Lord has come, let earth receive her king.” And, “Yea, Lord, we greet thee, born this happy morning, word of the Father now in flesh appearing: O come let us adore him, Christ the king.” This year, listen to the words you sing. Don’t let familiarity with their phrases and refrains rob you of the profound message. Be blessed by listening to the songs and stories that you love best, hearing them as if for the first time. Open your eyes and see fresh, beautiful things of heaven and earth. Listen carefully with your ears to the words of God-with-us, Emmanuel! Have a ready heart to experience the joy of the Lord, and be prepared to see the glory of God all around and to glorify God in all your celebrations. This is a season for giving, caring, sharing, and preparing. It is a time for remembering the past and for renewing hope for peace—real peace—on the earth. The day is come again to rejoice, for the Lord has come.
From the President … Continues from page 122 we are together and all that we hope to accomplish, a vital ministry may grow up among us like we could hardly believe. To see such vigor happen on our watch, while still we have the time to work for him—would it not be great! End-of-December notions: Christmas and the New Year are partially intended for entertaining big dreams—what might have been, what still might come to pass. Bless you, one and all. Let dreams turn into vision. The notions will go well beyond December’s experience.
Robert Dvorak
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andom notions of December: 1. Here we go again, running out of time. I have sometimes thought how great it would be to get three or six months of back time free. That is, reverse the clock and use the re-allotment to fix up everything that went haywire, or more importantly, everything that did not get done within accepted time limits. I could catch up, couldn’t I? (Of course I know the answer, and it is not an encouraging one, since I know me.) Especially this time of year, imagine getting really up to speed with all that needs taking care of. The pressure is on, and I’m, well, running out of time—again. I hate it. (Do you know a bit whereof I speak?) Well, beloved friends of this Czechoslovak Baptist Convention, for a change I’m thinking, Let the season come to me this time, instead of dashing madly to catch up with it. Jesus came toward us and the world when were not expecting it. He picked the time and place. His schedule! He still does that same thing by his Holy Spirit, I do believe. Our best thing is not to rush out in front of ourselves or of Christ, but to let his coming approach us—where we are, whatever state of togetherness or of disrepair we may be in. Christ will find us. He has been doing so since his first arrival. 2. Whatever else, it is important for me to carve out time to reflect back on the series of months we’ve now about passed through. This task is an annual phase of my year. Most such revisiting of where I have been—and once again this one—I find much about which to be troubled, regretful, and dismayed in the way that I interplayed with the time given. But I also know that the grace of a loving and forgiving God (Thank God!) has been everywhere and constantly present. I recognize it over and over again in the incidents and occurrences contained within the flashback period. Of the two opposite poles, I’ll take the latter. And we’re always encouraged to do just exactly that—to rest our lives in the goodness and healing of the Lord. If he has forgotten some of the disturbances I’ve created, what possible usefulness is there in letting them feed on me longer? 3. With the arrival of this Christmas season, and with some substantial accumulation of these annual reruns now, I desire more than anything else peace. That one good gift! Which is exactly what Jesus brought with him as prime bestowal on the earth. So surely there is a shot at connecting with it. Depends somewhat on my practice of a faith that means something, in my searching and desiring for best things that God offers us. I want “peace and good will” not only for myself, but also for a world terribly fractured in these concluding weeks of 2004. 4. At the last, I wish you and yours—all our convention community—fresh delight in the Lord. I ask for prosperity in your spirit, health of body, and a lively mission to drive your days regardless how few or many they may be. For the convention as a whole, I pray for a new depth of life in service to the gospel and for a growing affection and esteem among us constituting us truly a “family” in Christ. With God at the heart of who
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rosincové pozastavení se. 1. A je to tu, nestíháme. Nìkdy mne napadlo, co by se stalo, kdybychom mìli tøi nebo šest mìsícù volného èasu navíc. Museli bychom vrátit hodinky zpìt a využít získaný èas na napravení všeho, co se nepodaøilo, zvlástì to, co nebylo zvládnuto v urèeném èasovém limitu. Napravil bych všechno, není-liž pravda? (Pochopitelnì mi je jasná odpovìï, a není nejuspokojivìjší, jak se znám.) Milí pøátelé Èeskoslovenské baptistické konvence, pro zmìnu pøemýšlím. Nechś pøijdou tentokrát svátky za mnou, na rozdíl od šíleného honìní se za nimi. Pán Ježíš k nám pøišel na svìt v dobì, kdy nebyl oèekáván. Byla to Jeho volba, èas i místo. Vìøím, že prostøednictvím Ducha Svatého, jedná stále stejným zpùsobem. Nemá smysl se vzájemnì pøedbíhat nebo se dokonce snažit pøedbìhnout Krista. Nechme Ho pøijít k nám. Nezáleží na tom, v jakém rozpoložení právì jsme, jsme-li celkovì vyrovnaní nebo rozháraní. Kristus si nás najde. To je Jeho zpùsob od prvopoèátku. 2. Dále pokládám za dùležité, uplynulé mìsíce zkoumat. Pravidelnì, každý rok. Vìtšinou se vracím tam, kde jsem byl—a opìt —mnohé mne zneklidòuje, mnohého lituji a mám obavy, že jsem promarnil èas. Jsem si však vìdom milosti našeho láskyplného a odpouštìjícího Otce (díky Bohu!) zùstávající se mnou. Pøi pohledu zpìt si to znovu a znovu uvìdomuji. Máme pøebývat v Pánovì laskavé a uklidòující pøítomnosti. Jestliže On nevzpomíná na má pøestoupení, nemá smysl se nimi neustále zabývat. 3. S pøíchodem vánoc (a po pohledech zpìt) toužím ještì více po pokoji. Není nad tento dar! To je pøesnì to, co Ježíš pøinesl s sebou na zem. V každém pøípadì to stojí za to ten dar pøijmout. Záleží však také na mém pøístupu k víøe, která nìco znamená. Záleží také na mém hledání a touze po tom nejlepším, co je Bohem nabízené. Toužím po „pokoji a dobré vùli“. Nejen pro sebe, ale také po pokoji ve svìtì, který je v tìchto posledních dnech roku 2004 vážnì narušený. 4. Závìrem vám všem pøeji—celé konvenèní komunitì—nové potìšení v Pánu. Prosím za to, aby se vám daøilo po duchovní i tìlesné stránce; aby vaše dny plnilo misijní poslání, bez ohledu na to, kolik dní máme ještì pøed sebou. Ohlednì konvence jako celku, prosím za nové rozmìry ve službì evangelia a za rostoucí vzájemnou úctu; tvoøící z nás skuteènou „rodinou“ v Kristu. S Bohem na zøeteli, se spoleènou touhou, mùžeme zažít neuvìøitelné obživení. Být svìdky takového úkazu na hodinkách, a stále ještì mít èas pracovat na Jeho díle—to by bylo nìco! Prosincové pozastavení konèí. Bìhem vánoc a Nového roku jsou èásteènì realizovány velké sny—co nebylo, mùže být. Všem vám pøeji požehnání. Nechś se sen promìní ve vizi. Takové pozastavení je dùležitìjší, než prosincové zážitky. Robert Dvoøák
Will You Be Ready When Christmas Comes?
Budete pøipraveni na pøíchod vánoc?
Dottie Dvorak
Dottie Dvoøáková
eady for Christmas? What does that mean? How do you get ready? What I do not mean is, Will the work get done, the cards sent, the shopping, cooking, and cleaning finished. Instead my meaning is, Will we have prepared ourselves to celebrate the miracle of Christ’s coming ever so long ago, and still? For me the best preparation comes through many songs and stories of the season. I have a collection of Christmas books that I pull out every year. Reading from them is a part of Christmas for me. Every one of us probably has something to tell of our accumulation of experiences over the years, seeing Christmas come and go, and living through a wealth of rich moments that are part of this special time of year. One of my favorite books is a small volume telling the story of Wenceslas the First, who ruled in Bohemia from 921 to 929 AD. Most of us probably know his story best from the Christmas carol that bears his name, “Good King Wenceslas.” He spread his faith and good will with zeal. He worked tirelessly to provide for the poor. Remember his page, who walked in his footprints and was physically warmed and refreshed, as the legend goes, even through a terribly cold night. Every Christmas in our family, we remember Wenceslas and sing his story in words blessed to us: Good King Wenceslas looked out on the Feast of Stephen when the snow lay round about, deep and crisp and even. Brightly shone the moon that night (though the frost was cruel) when a poor man came in sight gathering winter fuel.
sme pøipraveni na vánoce? Jak je to vlastnì myšleno? Lze se pøipravit? Nemyslím tím, že všechno bude hotovo, pøání odeslaná, nákupy, vaøení i uklid hotový. Mám na mysli osobní pøipravenost k oslavení zázraku Kristova tak dávného pøíchodu, a pøesto souèasného. Osobnì mne nejlépe pøípraví vánoèní pøíbìhy a písnì. Mám sbírku knížek s vánoèními tématy, které každým rokem vyndám z knihovny. Ètení tìchto pøíbìhù je souèástí mé pøípravy na vánoce. Pravdìpodobnì každý z nás má nìjaké zážitky. Èasem se jich jistì nahromadilo mnoho. Toto vzácné roèní období, které prožíváme každý rok s jeho pøíchodem i odchodem, nimi nešetøí. Mou oblíbenou knihou je malá knížka, pøíbìh o králi Václavovi. Byl to první èeský král, který vládl v Èechách od r. 921–929 po Kristu. Vìtšina z nás pravdìpodobnì tento pøíbìh zná lépe z vánoèní koledy, která se nese jeho jméno Dobrý král Václav. Se zaujetím šíøil víru a dobro. Neúnavnì pomáhal chudým. Vzpomìòme na jeho páže, které se zahøálo a pookøálo jenom tím, že kráèelo pøesnì v jeho šlépìjích, pøestože byla nepøíjemnì studená noc, jak vypráví legenda. Každé vánoce jsme vzpomínali na krále Václava a zpívali si o nìm píseò, jejíž slova nás tak obohacovala. Koleda také hovoøí o Bohu, který miloval svìt tak, že dal svého jednorozeného Syna. Daroval štìdøe a oèekává, že ho budeme následovat v pøíkladné lásce, jdoucí vstøíct porušenému a upadajícímu svìtu. Pøi následování èasto klopýtáme únavou. Kráèejme však ve šlépìjích Krista, které tu na zemi zanechal, naše nitro se pookøeje. Pøipomìòme si slova: „…duši mou obèerstvuje“! O vánocích mùžeme zpívat ještì o dalších vzácných událostech, s hlubokým poselstvím, podložené Biblí. „Pøijï, Ježíši, dlouho oèekávaný, narozený k osvobození lidí. Zbav nás od høíchu a strachu; dej nám odpoèinutí.“ Nebo: „Plesej svìte, pøišel Pán, pøivítejte krále.“ A také: „Vítáme tì, Pane,v toto krásné ráno narozený, Otcovo slovo v tìle zjeveno: Pojïme, klanìjme se Jemu, Kristu králi.“ Zaposlouchejte se letos do slov zpívaných písní. Nedovolte, aby nám zevšednìly, vnímejte hloubku slov. Pøijímejte požehnání z poslechu písní a pøíbìhù, které máte nejradìji. Poslouchejte
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(King)“Hither, page, and stand by me. If thou knowest its telling: Yonder peasant, who is he, where and what his dwelling?” (Page)“Sire, he lives a good league hence, underneath the mountain, right against the forest fence by Saint Agnes’ fountain.” (King) “Bring me flesh, and bring me wine. Bring me pine logs hither. Thou and I will see him dine when we bear them thither.” Page and monarch, forth the went, forth they went together through the rude wind’s wild lament and the bitter weather. (Page) “Sire, the night is darker now, and the wind blows stronger. Fails my heart! I know not how I can go on longer.”
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