Este parte din vocabularul evanghelicilor. „A-l primi pe Isus în inimă” este o expresie care a făcut carieră nu numai între evanghelicii vorbitori de limbă engleză, ci şi între cei din România.
Există chiar povestioare dulci-lacrimogene legate de acest fel de poziţionare în relaţia cu Isus. M-am întrebat, copil fiind, de multe ori cum poate locui Isus Cel Mare într-o inimă atît de mică.
Probabil că această expresie îşi capătă sursa în exprimarea Apostolului referitoare la Duhul Sfînt care locuieşte în noi precum într-un Templu, trupul fiind Templu al Duhului, iar Duhul ni-L face prezent pe Cristos.
Să ascultăm o argumentaţie interesantă din partea domnului Paul Helm:
Materialists typically think that the language of consciousness and especially of intentionality that we use everyday is eliminable, that it’s going nowhere, that we could adopt the language of brain states, neural firings and the like and lose nothing of cognitive importance thereby. T.H. Huxley referred to consciousness as an epiphenomenon, a bye-product of neural activity, like froth on the surface of beer, an effect without being itself a cause of further effects. It is not the froth on the beer that has cheering effects, but the beer itself. In the aftermath of Logical Positivism in the 1950’s and 1960’s there were attempts by R. B. Braithwaite and others, to translate/reduce the language of Christian theology into emotive language.
No one thinks that the language of asking Jesus into one’s heart, or of giving one’s heart to Jesus, is reductionist language, because without question people who talk like this are saying something of theological and spiritual importance about themselves. Nevertheless there is also something odd about it, as Derek also seems to think when he refers to ‘terminology that I might have used then’ implying (I think) that he would not speak that way now.
But what is attractive about the language is that it is Jesus-centric. And bearing this in mind, one way to think of the use of such language is as an affirmation of the great fact of the believer’s union with Jesus. He is in Christ, witnessed to by the fact that Christ is in him by his Spirit. I suggest that this is one way of reading such informal expressions, as testifying to the believer’s willing union with Christ. But as well as keeping the emphasis on Christ’s Spirit as the indweller of God’s people, I reckon that such language ought to be tempered by the emphasis of Paul that Christ dwells in the hearts of his people by faith. (Ep. 3.17) The language of Christ coming into the heart is the language of union with Christ, and this (Paul tells us) is the language of believers.
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