Angela Natel On terça-feira, 31 de maio de 2011 At 07:24
Angela Natel On At 06:23

Buy a packet of cigarettes in the UK and you will find a warning message on it that says in bold letters "SMOKING KILLS." Drive down the motorway and from time to time you will see warning signs that read "SPEEDING KILLS." I have sometimes wondered whether churches should have signs that say "LEGALISM KILLS."

1. Legalism kills joyful Christian living. Paul asks the Galatians who have moved away from him and the gospel of the grace of God "What then has become of the blessing you felt?" (Gal. 4:15). There is a clear connection between the truth of justification by faith alone and healthy and vibrant Christian experience.

2. Legalism kills Christian fellowship. Legalism erects a barrier between people. That's what happened in Galatians 2:11-14 when the obedience and blood of Christ as the ground of justification was rejected as the basis of fellowship.

I once heard the story of how Christians in the Congo would sometimes greet each other by asking “Fresh milk?” (by which they meant "when did you last have your quiet time?"). And you would have to say when that was, and what it was that you had read. In itself that is not a bad thing, but there is only a short a gap between that and legalism (is it not a "how are you performing?" kind of question) . It is not hard to imagine the Pharisees asking each other that question. Perhaps those Christians should have been asking "are you repenting and trusting in Christ alone to save you?"

And of course the reason why legalism kills joyful Christian living, and kills Christian fellowship, is because:

3. Legalism kills the gospel.

The gospel is transformed from being the good news of our acceptance in Christ through faith alone, to one of our acceptance by God by relying on the works of the law. Paul emphasises this throughout the letter. Take a look at 1:6-7; and 2:15-16, 21; 3:10-11, 21; 4:21; 5:3-4.

So what is it? What is legalism?

C. J. Mahaney has a helpful definition:

Legalism is seeking to achieve forgiveness from God and acceptance by God through obedience to God.

And this longer explanation from Dominic Smart is very perceptive:

It’s a way of making and keeping yourself acceptable to God. From this flows the legalism that is directed towards one another. It’s a way of scoring sanctity points in church. The need for order, structures and boundaries feeds our quest for control.

Our very ability to keep some rules feeds our pride and gives us the impression that our relationship with God is somehow founded upon this ability. It often arises out of a good motive: to be holy. It takes our faith away from Christ's sufficiency and misplaces it upon ours. We live to achieve his approval; we forget that we are already alive and accepted in Christ.

It is like the conversation that goes on every week in clothes shops all across the land. The wife tries on an outfit and says to her husband “how do I look?” and a pre-recorded message says “you look great” (the eyes are open, the mouth moves, but Mr Brain has long since been thinking about sport). Legalism makes us ask “do I look good?” and the answer we want is “yes, you look good." Legalism sets us out on the treadmill of performance.

Don't confuse legalism with obeying God's commands, or a concern to obey God's commands, the two are not the same.

Consider what Jesus says in John 15:10, 12, 14:

“If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love. My command is this: Love each other as I have loved you. You are my friends if you do what I command.”

Legalism is not the desire to obey God's commands, it is the desire to keep God's commands with the wrong motives (to earn acceptance).

Angela Natel On segunda-feira, 30 de maio de 2011 At 06:21

The departure into error can be charted at any number of points. Some of the more obvious ones concern the authority of Scripture, and the person and work of Christ. Moreover, the departure may involve the open denial of certain doctrines, the de facto denial of them by radically reinterpreting doctrines (i.e. "I knowyou say you believe in justification by faith but your version is radically different to the biblical one that has been historically confessed), or the marginalising of them by the addition of extra doctrines.

If we are wise, we will allow for human error and frailty in these matters as well as motives that are malignant. There can be a lack of balance, a carelessness of wording, an overemphasis in expression. These things can be kept in check by peer review and discussion, before we are ready to press the nuclear button and drop the "H" word.

Errors, of course, abound when we fail to present the person and work of Christ in their true biblical proportions. He is both God and man, Saviour and Lord, the Christ of the cross now gloriously raised and ruling over all things. How easy it is to present him as desperate for our response and not as the mighty Lord who deserves our total allegiance, or to preach the cross and neglect the resurrection.

I daresay that a snaphot of our views, captured from a few sermons or blog posts will not necessarily reveal the full picture everytime. The temptation can be to rush to criticise when we see imbalance and suspect error, instead of pausing to ask for clarification.

On the other hand it is possible to discern a pattern of thinking in the books and sermons of particular individuals, or movements, that do signal a departure from the truth and a move toward error.
What we emphasise most often surely reveals what is most important to us. What we omit, or treat in a cursory way, reveals, to our readers and listeners, that those subjects don't really matter at all.

Of course some authors will specialise in particular areas, and this will be reflected in their books and speaking schedules. But when they are talking about the Gospel, and essential Christian doctrines, what are they saying? What is being left out or skirted over?

William Cunningham made some straightforward observations about errors connected to the offices of Christ. The contrast, in the following extracts, is between the Reformers and their arch-enemies the Socinians. Even though their views were plainly antithetical when it came to the person of Christ, it was also clear that the way they stressed the work of Christ (what he came into the world to do) was also radically different. Or, to put it another way, if you listened to some sample preaching, what was said about the work of Christ in both cases would not match up.

Here is the Reformed view:

I have said that it has been the general practice of theologians since the Reformation, to expound the work of Christ as Mediator, in the way of ascribing to Him the three distinct offices of a Prophet, a Priest, and a King. (Historical Theology, p. 241)
And the Socinian:
It may be described in general, as the characteristic of the Socinian system of theology upon this subject, that it regards Christ merely as a Prophet,--that is, merely as revealing and establishing truths or doctrines concerning God and divine things, while it denies that He executed the office of a Priest or of a King. (Historical Theology, p. 242)
The Reformed view incorporates the work of Christ for us as our substitutionary sacrifice and interceding advocate (his Priestly work), his rule over us and for us (his Kingship), and his work in revealing truth to be believed and commands to be obeyed (his Prophetic ministry).

My contention is that those who deny and undermine penal substitution reduce the offices of Jesus largely to that of being a Prophet. The good news becomes what he tells us to do. This is not of course to deny that we are also offered the forgiveness of sins (the Socinians believed that), but it is to say that the connection between Christ's death and our redemption is radically different from the Reformed/Evangelical view.

A representative example of this reductionism can be found in Brian McLaren's views (although it would be fair to say that the questioning and outright rejection of penal substitution and the stress placed upon the message of, not about, Jesus is a distinctive of Emergent church thinking). For him the Kingship of Jesus is quite powerless and passive, working by exemplary moral persuasion. His Jesus is strong on the call to accept his teaching and follow his new way of life. All that traditionally has passed for an understanding of sin, wrath, and future judgment has been reinterpreted. I think this captures his emphasis neatly:
“The time has come! Rethink everything! A radically new kind of empire is available—the empire of God has arrived! Believe this good news, and defect from all human imperial narratives, counternarratives, dual narratives, and withdrawal narratives. Open your minds and hearts like children to see things freshly in this new way, follow me and my words, and enter this new way of living.” (from Everything Must Change)
This is Socinianism revived for a 21st Century audience.
Angela Natel On domingo, 29 de maio de 2011 At 06:35
Angela Natel On At 06:20

Godly counsel is a wonderful thing.

Phil Johnson made a remarkable comment some time back in one of the discussions at Pyromaniacs. He referred to the short life-span of theological views held by the people in their twenties. Every eighteen months or so some people go through a revolution in their thinking, a paradigm shift that leaves behind one view and is off touting a new one. I think this was a very shrewd observation.

Hence, some people change their theology more often than Madonna changed her image in her illustrious pop career. The point at issue is not of course the exact time frame involved but the short term exposure to, and grasp of, a particular view or church tradition.

At one level it begs the question about the depth of thought, learning, meditation, and understanding that lies behind what we believe. Whatever view you take on baptism, for example, what is transparently clear is that great men of God, with great learning, have written on the subject extensively in the past. One ought to be familiar with the best arguments for a position, and the best books on the subject, before changing sides. Shallow learning, frequent shifting of convictions, and the readiness to promote our new views with all the zeal of a fresh convert, are quite revealing indicators of our theological gravity.

The impact of this is seen in the democratization of Christian teaching. You can read all about it in the blogosphere, and hear all about it in the small group Bible studies.

Whether it is the cause, or the consequence, of the problem, there is no doubt that a minimalist view of doctrine is a factor in the a-historicizing of Christianity. Or, to put it another way, evangelicalismundermines a sense of the breadth and depth of orthodox Christian thought. A minimalist approach to statements of faith weakens the connection between the 21st century and the past. Of course some newer traditions have to scrabble around for historic roots because they haven't got any (the was true of the UK charismatic interest in the Celts that surfaced in the mid to late 1990s). A lack of awareness of historical theology also leaves room for novelties to pose as orthodoxy, and biblically established and historically believed truths to be accused of being innovations.

In addition it is all too easy to apply words to our views without sufficient care or warrant. So, we call ourselves "Reformed" or "Calvinists" quite happily, whilst having no acquaintance with the Westminster Standards or the Three Forms of Unity (and if you think you are Reformed but wonder what the Three Forms of Unity are then it is high time to do some homework). Whatever you make of Reformed theology the last thing it could be accused of is being lightweight. The heritage of writing (exegetical, systematic, confessional, pastoral) is one of the wonders of the world. Standing before such works leaves one feeling very small. It is great to be a sapling in the Reformed forest because however small you are in stature the land is firm and the soil is rich.

Novelties and innovations appear to be such when we have done our homework on the things that we believe. Without that homework our claim to be biblical, evangelical, or even Reformed, simply masks a shallowness of thought. No wonder then if we get dazzled by the wrapping paper of wayward doctrines.
Angela Natel On sábado, 28 de maio de 2011 At 07:30
Angela Natel On At 06:16

According to Turretin the Socinians, Remonstrants and Anabaptists held that the fathers of the Old Testament were not saved by the gratuitous mercy of God in Christ, the Mediator (God-man, theanthropo) through faith in him about to come.” (5th Q: I).

Turretin grants that there were differences in the administration of the covenant of grace in the Old Testament and the New but that it was the same in substance and essential parts. The issue is one of continuity of content:

Whether the same Mediator (Christ) in both; the same faith in Christ; promises of the same spiritual and heavenly blessings; the same way of reconciliation and salvation—the economy and administration only of the covenant varying. This our opponents deny; we affirm. (5th Q: V)

The question is not whether the fathers of the Old Testament were saved, whether their sins were pardoned, whether they had any hope of eternal life, whether Christ was predicted to them. Most of our adversaries do not dare to deny this. Rather the question is whether they looked to Christ and were saved in the hope of his coming. Whether promises not only temporal, but also spiritual and heavenly concerning eternal life and the Holy Spirit were given to them. And whether the same covenant entered into with us in Christ had already been contracted with them, although more obscurely and reservedly.

We maintain that Christ was not only predicted but also promised to the fathers and by his grace they were saved under the Old Testament no less than we are saved under the New; nor was any name given under heaven from which salvation could be hoped for (Acts 4:12) and that too according to the inviolable promise of the gratuitous covenant. (5th Q: VI)

Here are some extracts from his exposition and defence of the unity of the covenant of grace:

It is also falsely alleged that the words “There is none other name under heaven given among men, whereby we must be saved” (Acts 4:12) refer only to the time in which Christ was manifested and cannot be extended to the past.

...since no salvation can be granted to the sinner without a mediator (and there is no mediator except Christ), it follows either that the fathers had no salvation or that they were saved by Christ. (5th Q: XII)

Peter testifies, “To Christ give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43). Nor can it be objected that the faith of the ancients was general in God, not special in Christ (the Saviour), because the opposite is evident from many considerations.

(a) No faith can be saving unless founded upon Christ.

(b) He speaks of the faith by which they looked to God as their God (Heb. 11:16) and to heaven as their native country. Now this cannot be done without Christ.

(c) Of the faith by which they looked to Christ himself and preferred his reproach to all treasures (Heb. 11:26). (d) Not only a general but also a special command of faith in Christ is found in the Old Testament (Exod. 23:20-21; Deut. 18:18; Ps. 2:12; Is. 53:1, 5). If the faith of the ancients were not the same as ours, it would be improperly proposed for our imitation (Heb. 12:1, 2; Rom. 4:12). Paul could not argue with sufficient strength from the faith of the father of believers and his justification to ours (Gal. 3:6, 7; Rom. 4:16). (5th Q: XIV)

It cannot be objected:

(1) as to the promises concerning Christ in the Old Testament that they were indeed given to the fathers, but not for the fathers; rather for the believers of the New Testament, as the promises of the calling of the Gentiles were given to the ancients, but only for the time of the New Testament.

(a) It is absurd that the prophets should have given such promises to believers and that believers heard them and did not apply them to themselves. For they were oppressed by the same evils as others for whom they are supposed to have been made and equally in need of the same remedy. Since they were sent to the ancient people in order to sustain them in the hope of the Messiah about to come and of the salvation to be obtained through him, who does not see that such promises were given to the fathers for their consolation?
(b) The promises belonged to them in the same manner as the adoption, glory, the covenants, the giving of the law and the service of God (Rom. 9:4)

(c) If the promises did not pertain to them, they could not and ought not to have applied them to themselves, as was done by Abraham (Gen. 15:6), who also was justified in this way (Rom. 4:4); by Jacob (Gen. 49:18); by David (Pss. 16, 23, 40, 110, 118 and frequently elsewhere); by Isaiah (Is. 9:6-- “Unto us a child is born, unto us a son is given”) and by the whole Israelite church (Is. 53:11). (5th Q: XVI)

Angela Natel On sexta-feira, 27 de maio de 2011 At 15:17
Angela Natel On At 10:56
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Recado dado!

Angela Natel On At 08:30
Angela Natel On At 06:14

Here's another brief extract from last week's NWP lecture on the doctrine of God:

For most of us our names were not chosen because of the significance of their meaning. That doesn't mean that our names are not significant, they may well be because of their connection to family members (we may be named after our grandfather, or grandmother). It may be that our parents deliberately limited their list of baby names to those found in Scripture. Of course first names are often chosen to fit appropriately with surnames (although in Wales you can have names like William Williams, David Davies, and Evan Evans). Then again
our name may well have been chosen for it's phonetic resonance.

Let me tell you an amusing story about that. When we took our pet guinea pig to the vet (a journey, incidentally, he did not return from) there was an embarrassing moment when the vet asked for guinea pig's name. Never let a two and a half year old have the authority to choose a pet's name, you may live to regret it. His name? "oh...Father Christmas" we said. Now the guinea pig didn't have a little white beard, or a sack full of toys, or a red outfit, or a little sleigh. There was no link at all between the name and the guinea pig. The connection was totally arbitrary.

In Scripture God's names are far from being arbitrary, empty titles. God's names are full of significance and they tell us a great deal about him.

Consider the follow texts (adapted from Bavinck's discussion of the names of God). God's name is his glory (Ps. 8:1); his honour, and a name to be feared (Lev. 18:21; Ps. 86:10-11; 102:16); his name is connected with his redeeming power (Ex. 15:3; Isa. 47:4) and his holiness (1 Chron. 16:10; Ps. 105:3). That name being a revelation of God is great (Ezek. 36:23), holy (Ezek. 36:20), and awesome (Ps. 111:9).

In Ezekiel 36 God says that he will act for the sake of his name, not for the sake of his people who are guilty of profaning that name. God revealed himself to Israel by the angel of the Lord in whom the Lord's name was present (Ex. 23:20), and he put his name among his people to dwell there (Deut. 12:5; 14:23). This was true especially of the temple (2 Sam. 7:13). On account of his name he cannot abandon Israel (1 Sam. 12:22; Isa. 48:9, 11; Ps. 23:3; 31:3; 143:11-12).

There are many other significant passages that speak of God's name (Gen. 4:26; 12:8; Ex. 9:16; Deut. 28:58; 1 Kings 8:33) not to mention the variety of names given in Scripture (e.g. God almighty, the LORD, the LORD our righteousness).

Jesus is given his name because he will save his people (Matt. 1:21). It is by his name alone that we must be saved (Acts 4:12) and receive forgiveness (Acts 2:38; 10:43) and upon which we must call to be saved (Acts 2:21). The name of the Lord is a strong tower that the righteous man runs into and is safe (Prov. 18:10).

We must also bear in mind the dramatic significance of God revealing his name to Moses in Exodus 3:14-15. That name, “I AM,” signifying that he is the self-existent One, has great ramifications for the redemption of the people from Egypt. It is also the name that Jesus applies to himself in John 8:58, and that Paul says that we call on when we confess that Jesus is LORD (see the use of Joel 2:32 in Rom. 10:9-13).

Bavinck summarizes so well the important connection in Scripture between God and his name:

There is an intimate link between God and his name. According to Scripture, this link too is not accidental or arbitrary but forged by God himself. We do not name God; he names himself. In the foreground here is the name as a revelation on the part of God, in an active and objective sense, as revealed name. In this case God's name is identical with the attributes or perfections that he exhibits in and to the world...Summed up in his name, therefore, is his honour, his fame, his excellencies, his entire revelation, his very being.

Reformed Dogmatics: vol. 2 God and Creation, p. 98-9
Angela Natel On quinta-feira, 26 de maio de 2011 At 06:11

During the summer of 2005 when evangelicals in the UK were discussing the controversy over penal substitution I was busy reading up on the Reformed orthodox response to Socianism in the seventeenth century. The Socinians were of course actively opposed to the penal substitutionary nature of Christ's atoning death.

Socinus could affirm that "Christ died for our sins" but not in the sense of substitution and satisfaction. However (as then so it is now) his affirmation of believing that verse in 1 Corinthians 15 muddied the waters because the sense that he assigned to that statement could only be described as in effect "another gospel." The impression this gives of course is one of orthodoxy, the reality, however, is in fact a denial of orthodoxy. And the effect of this equivocation is to confuse the issue and to risk both confusion in the church and the facilitating of the spread of error.

Someone might comment 'Didn't he say that he believed that "Christ died for our sins?" Then why are you giving him such a hard time? He's not unsound if he believes that.' But it is not just what he says when he uses that phrase, it is what he means by those words that really matters ("Christ" and "for" being interpreted by Socinus in radically different ways).

The very same equivocation was made recently by one well known author who affirmed his belief that "Christ died for our sins" but who also consistently vilifies and undermines the doctrine of penal substitution. The impression is given is one of agreement because of the use of a critically important phrase in Scripture that defines the gospel, but it is only an impression. That is what you call an "empty orthodoxy."

What I soon found as I was reading about these seventeenth century debates was a striking continuity not only of the theological positions available but also of the arguments put forward by the protagonists on all sides. Arguably even the concessions made to opponents by those in favour of penal substitution were the same then and now. It was a further reminder, if I needed it, of the value and importance of historical theology when assessing contemporary controversies.

Carl Trueman has a superb recent essay on James Buchanan's The Doctrine of Justification where he makes this powerful plea not to ignore the history of debates on justification:

Karl Marx once commented that Georg Wilhelm Friedrich Hegel had noted that all historical facts and personages occur twice; but, he added, Hegel failed to note that the first time this was as tragedy, the second as farce. His comment surely applies by way of analogy to great theological duscussions as well, and only by taking history seriously can such tragedy and farce be avoided.

Thus I offer in closing these final comments as a historian's passing shot across the bows of modern theologians--systematic, biblical, and all points in between--who pursue their calling with ne'er a glance at history: if they wish to avoid the tragi-farcical options of either reinventing the wheel or of privileging their own narrow interpretative horizons over those of the church throughout the centuries as reflected primarily in her creeds and confessions, they might do well to meditate on the fact that current controversies on justification are reminiscent in so many ways of the issues raised relative to this doctrine through the centuries, not least by the Tractarians of the nineteenth century.
Carl R. Trueman "A Tract for the Times: James Buchanan's The Doctrine of Justification in Historical and Theological Context," from Anthony T. Selvaggio [ed.], The Faith Once Delivered: Essays in honor of Wayne Spear, p. 61-2
Angela Natel On At 05:42
Angela Natel On quarta-feira, 25 de maio de 2011 At 08:34
Angela Natel On At 06:09

More from the Westminster Larger Catechism:

Question 111: Which is the third commandment?

Answer: The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that takes his name in vain.

Question 113: What are the sins forbidden in the third commandment?

Answer: The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God's decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or anywise opposing of God's truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.

Angela Natel On terça-feira, 24 de maio de 2011 At 12:12
Angela Natel On At 08:06

( Atualizado em 23/05/2011 )




DIA: 25/05 (quarta-feira) – 08 horas da manhã

AÇÃO: Reunião sobre o Projeto Conquista de Cidades

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PRELETOR: Ap. José Levi

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DIA: 04/06 (sábado) – 08.30 às 11.30 horas

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09 à 11


DIA: 09 à 11/06

AÇÃO: Congresso Trans Mundial 2011 “A pessoa que Deus usa – livro de Atos”

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AÇÃO: Curso para Comunidades Terapêuticas ( Tratamento e Prevenção: Programa de prevenção de recaída; Proposta de atendimento familiar; Grupos operativos e terapêuticos; Grupo – Amor Exigente; Tratando a co-dependência )

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AÇÃO: Plenária da REPAS – Rede Evangélica Paranaense de Ação Social

LOCAL: Associação Evangélica Canaã





DIA: 17/06 (sexta-feira) – 15 horas

AÇÃO: Audiência Pública Contra a Legalização do uso da Maconha

PRELETORES: Psiquiatra Ricardo Losso, Psicóloga Marisa Lobo, Deputado Federal Fernando Francischini e Senador Magno Malta

LOCAL: Câmara Municipal de Curitiba – Anexo II

INFORMAÇÕES: 3367 0556 – e-mail:




DIA: 17/06 (sexta-feira)

AÇÃO: Jantar de posse da Diretoria da Aliança Brasileira de Pastores

INFORMAÇÕES: Pr. Paulo Moura: 3663 5912/ 8454 5095 - e-mail:


17 e 18


DIA: 17 e 18/06 (sexta-feira e sábado)

AÇÃO: Curso de Capacitação para novos Coordenadores do Programa AMOR EXIGENTE ( apoio aos familiares de dependentes químicos )

LOCAL: Primeira Igreja Batista de Curitiba – Rua Bento Viana, 1200 – Batel

INFORMAÇÕES: 3091 4405 ou 9979 4114 – e-mail:




DIA: 18/06 (sábado) – 08 horas

AÇÃO: Fórum Adora Heavens Festival

PROPÓSITO: Esse Festival surge aliado ao Propósito de Deus, em amá-lo sobre todas as coisas, e amarmos ao próximo, em muito mais que Palavras. O tema do Fórum 2011 é sobre a importância dos Cristãos entenderem seu papel na ADOÇÃO de crianças\adolescente.

LOCAL: EXPOTRADE – Rodovia João Leopoldo Jacomel - Pinhais

PRELETORES CONFIRMADOS: Pr. Paschoal Piragine Jr, Pr. Daniel Branco e Pr. Jorge Linhares

PARTICIPAÇÃO: Banda Norte Americana Third Day, Min. Castelo Forte, Pregador Luo - Apocalipse 16, Thalles Roberto e Oficina G3

INFORMAÇÕES: 3422 8912 –




DIA: 23/06 (quinta-feira) – 08 às 19 horas

AÇÃO: Encontro de Evangelistas de Crianças – Seminário com Saulo Navarro

LOCAL: 1ª IEQ – Rua Alberto Foloni, 124 - Juvevê

ASSUNTOS ABORDADOS: Homossexualidade – Prevenção; Crianças Transgênero – Futuros transexuais; Kit Contra Homofobia X Orientação homossexual através das escolas; Lei PLC/122 e a Desconstrução da Heteronormatividade; Homossexualidade Feminina; Homossexualidade Masculina.

INFORMAÇÕES: 3252 7215 ramal 161 – e-mail:



23 à 26


DIA: 23 à 26/06


REALIZAÇÃO: PIB Curitiba – Rua Bento Viana, 1200 - Batel





DIA: 25/06 (sábado) – 13.30 às 16.30 horas

AÇÃO: Curso “Preparando a Igreja para a nova geração de Homens e Mulheres “ - Módulo II

OBJETIVO: Orientar legalmente, socialmente e emocionalmente sobre as normas vigentes e os reais direitos de participação da Igreja na orientação e treinar líderes.

INFORMAÇÕES: Saulo: 3016 8547 – e-mail:




DIA: 15/06 (quarta-feira) – 13.30 às 16.30 horas

AÇÃO: Encontro de Organizações Sociais que Atuam com População de Rua

LOCAL: PIB Curitiba (Sala 101) – Rua Bento Viana, 1200 - Batel

INFORMAÇÕES: 3332 6856 – e-mail:


04 à 07


DIA: 04 à 07/07

AÇÃO: Projeto UNIHOCKEY – Treinamento para ONGs sobre um novo esporte para crianças

INICIATIVA: Centro de Desenvolvimento Integral Recanto Esperança

INFORMAÇÕES: Thomas ou Erika 3364 3845 – e-mail:


09 à 16


DIA: 09 à 16/07

AÇÃO: SEDEC – Seminário de Desenvolvimento Comunitário 2011

LOCAL: CADI – Centro de Assistência e Desenvolvimento Integral

INFORMAÇÕES: 3608 1343 –




DIA: 16/07 (sábado) – 13.30 às 16.30 horas

AÇÃO: Curso “Preparando a Igreja para a nova geração de Homens e Mulheres “ - Módulo III

OBJETIVO: Orientar legalmente, socialmente e emocionalmente sobre as normas vigentes e os reais direitos de participação da Igreja na orientação e treinar líderes.

INFORMAÇÕES: Saulo: 3016 8547 – e-mail:




DIA: 13/07 (quarta-feira) – 18 horas

AÇÃO: Café com lideranças cristãs

PRELETOR: Senador Magno Malta

LOCAL: EXPOCRISTO 2011 - Centro de Convenções da FIEP – Jardim Botânico

INFORMAÇÕES: 3367 0556 – e-mail:


13 à 17


DIA: 13 à 17/07

AÇÃO: EXPOCRISTO 2011 (Encontro Nacional FENASP; Pavilhão Literário e Musical; Expocriança; Conferência Nacional para Lideres - CIMEB)

LOCAL: Centro de Convenções da FIEP – Jardim Botânico


INFORMAÇÕES: 9609 9354 – e-mail:

Liberdade de Expressão

É importante esclarecer que este BLOG, em plena vigência do Estado Democrático de Direito, exercita-se das prerrogativas constantes dos incisos IV e IX, do artigo 5º, da Constituição Federal. Relembrando os referidos textos constitucionais, verifica-se:
“é livre a manifestação do pensamento, sendo vedado o anonimato" (inciso IV) e "é livre a expressão da atividade intelectual, artística, científica e de comunicação, independentemente de censura ou licença"(inciso IX). Além disso, cabe salientar que a proteção legal de nosso trabalho também se constata na análise mais acurada do inciso VI, do mesmo artigo em comento, quando sentencia que "é inviolável a liberdade de consciência e de crença". Tendo sido explicitada, faz-se necessário, ainda, esclarecer que as menções, aferições, ou até mesmo as aparentes críticas que, porventura, se façam a respeito de doutrinas das mais diversas crenças, situam-se e estão adstritas tão somente ao campo da"argumentação", ou seja, são abordagens que se limitam puramente às questões teológicas e doutrinárias. Assim sendo, não há que se falar em difamação, crime contra a honra de quem quer que seja, ressaltando-se, inclusive, que tais discussões não estão voltadas para a pessoa, mas para idéias e doutrinas.