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<\/strong><\/span><\/p>\n Verse of the year 2026\u00a0 \u00a0 \u00a0 \u00a0Revelation 21.1, 5\u200b<\/strong><\/em><\/p>\n \u200bThen I saw \u201ca new heaven and a new earth\u201d for the first heaven and the first earth had passed away,\u00a0and there was no longer any sea. I saw the Holy City,\u00a0the new Jerusalem (…) He who was seated on the throne\u00a0said, \u201cI am making everything new!\u201d\u00a0Then he said, \u201cWrite this down, for these words are trustworthy and true\u201d (NIV).<\/em><\/p>\n Since modern times, what is new, most often associated with progress, has positive connotations. Our consumerist society tries to convince us every day to take an interest in or acquire the latest new feature. However, the frenetic pace at which today’s novelty replaces yesterday’s fosters a feeling of instability, a lack of reference points and disillusionment that undermines the health of many of us.<\/p>\n \u00a0The situation was very different in ancient or in biblical times. The old and traditional were a guarantee of security and truth, while the new was viewed with skepticism and synonymous with risky adventure.<\/p>\n The message of the Book of Revelation, particularly in its final chapters, could not fail to strike the seven communities to which it was addressed. What is this \u201cnewness\u201d that is meant not to disturb but, on the contrary, confirm that the old promises are still valid? The author wants to appease us: this newness is not the falsification or suppression of the old, but its actualization: God, who created the old, fulfils it definitively. Not by returning to the Garden of Eden or restoring the Temple, but by dwelling with and in his creation, his new City and his people, taking \u2018possession\u2019 of them through his Son. It is He and no one else who brings the security that comes from God.<\/p>\n At that time, the Roman Emperor had greatly reinforced a divine cult around his own person, making it compulsory, thus presenting communities with a dilemma: should they obey the new god and follow the social mainstream (spending money very often to make offerings), or should they ostensibly refuse and risk serious trouble or at least social disgrace? Should they keep a low profile, withdraw from society and flee its dark labyrinths of power and corruption?<\/p>\n \u00a0In a subtle manner, coded for non-Christians, the author of Revelation sometimes uses the term \u2018almighty\u2019 (pantocrator<\/em>) to describe Christ in his book. In doing so, he signifies a rejection of the absolute authority of the Emperor, for whom this term was strictly reserved. He forcefully asserts that only God, the Father of Jesus, who was crucified by Rome but rose again, is more sustainable than the Empire, which will fall down. He gives a message of resistance and encouragement to scattered Christian communities, probably mistreated and numerically weak: it is not to the Empire, to Rome, that they should look or trust, but to Jerusalem, where Christ rose from the dead. That is where he will return, not to Rome. Do not be lulled by false novelties that seek to tell you how to live and dominate you, but remain close to the one who received his life from God and challenged the claim of any power to control everything, including the word of God.<\/p>\n \u00a0Christ’s message is an alternative to the rules of the powers that govern us, whether they be economic, political ideology or prevailing public opinion. Once again this year, the FAP remains faithful to this vision and support its partners in putting THIS novelty into practice.<\/p>\n \u00a0<\/span><\/span><\/p>\n Serge Fornerod, pasteur<\/span> ” global_colors_info=”{}” sticky_enabled=”0″]<\/p>\n \u00a0Texte de l\u2019ann\u00e9e 2026 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Apocalypse 21.1, 5<\/strong><\/span><\/p>\n <\/span><\/p>\n Puis je vis un nouveau ciel et une nouvelle terre, car le premier ciel et la premi\u00e8re terre avaient disparu, et la mer n’\u00e9tait plus. Et je vis descendre du ciel, d’aupr\u00e8s de Dieu, la ville sainte, la nouvelle J\u00e9rusalem (\u2026) Et celui qui \u00e9tait assis sur le tr\u00f4ne dit\u00a0: Voici, je fais toutes choses nouvelles. Et il dit\u00a0: \u00c9cris; car ces paroles sont certaines et v\u00e9ritables. <\/span><\/em><\/p>\n \u200bDepuis l\u2019\u00e9poque moderne, la nouveaut\u00e9, le plus souvent associ\u00e9e au progr\u00e8s, est connot\u00e9e positivement. Notre soci\u00e9t\u00e9 de surconsommation veut nous convaincre chaque jour de nous int\u00e9resser \u00e0 ou d\u2019acqu\u00e9rir la derni\u00e8re nouveaut\u00e9. Pourtant, la vitesse effr\u00e9n\u00e9e avec laquelle la nouveaut\u00e9 du jour chasse celle d\u2019hier nourrit un sentiment d\u2019instabilit\u00e9, d\u2019absence de rep\u00e8res et de d\u00e9sillusion qui fragilise la sant\u00e9 de nombre d\u2019entre nous. <\/span><\/p>\n \u00a0<\/span>La situation \u00e9tait bien diff\u00e9rente dans l\u2019antiquit\u00e9 ou le milieu biblique. L\u2019ancien, le traditionnel \u00e9tait gage de s\u00e9curit\u00e9 et v\u00e9rit\u00e9, le nouveau regard\u00e9 avec scepticisme et synonyme de risque aventureux. <\/span><\/p>\n \u00a0<\/span>Le message du livre de l\u2019Apocalypse, en particulier dans ses derniers chapitres, ne pouvait donc que frapper les sept communaut\u00e9s auxquelles il \u00e9tait destin\u00e9. Qu\u2019est-ce que cette \u00ab\u00a0nouveaut\u00e9\u00a0\u00bb qui ne doit pas nous inqui\u00e9ter mais au contraire confirmer que les promesses anciennes sont toujours valides\u00a0? L\u2019auteur veut rassurer\u00a0: cette nouveaut\u00e9 n\u2019est pas la falsification ni la suppression de l\u2019ancien, mais son actualisation\u00a0: Dieu qui a cr\u00e9\u00e9 l\u2019ancien l\u2019accomplit de mani\u00e8re d\u00e9finitive. Non pas en retournant au jardin d\u2019Eden ou en r\u00e9tablissant le Temple. Mais en habitant avec et dans sa cr\u00e9ation, sa Ville et son peuple. En en prenant \u00ab\u00a0possession\u00a0\u00bb gr\u00e2ce son Fils. C\u2019est lui et personne d\u2019autre qui apporte la s\u00e9curit\u00e9 venant de Dieu. <\/span><\/p>\n \u00c0 cette \u00e9poque, l\u2019Empereur romain avait fortement renforc\u00e9 un culte divin autour de sa propre personne, le rendant obligatoire, mettant ainsi les communaut\u00e9s devant un dilemme\u00a0: fallait-il ob\u00e9ir au nouveau dieu et suivre le mainstream social (d\u00e9penser de l\u2019argent tr\u00e8s souvent pour faire des offrandes), fallait-il refuser ostensiblement et risquer de gros ennuis ou pour le moins l\u2019opprobre social\u00a0? fallait-il se faire discret, se retirer de la soci\u00e9t\u00e9 et fuir ses labyrinthes sombres de pouvoir et de corruption\u00a0? <\/span><\/p>\n \u00a0<\/span>De mani\u00e8re subtile et cod\u00e9e pour des non chr\u00e9tiens, l\u2019auteur de l\u2019Apocalypse utilise parfois dans son livre le terme de \u00ab\u00a0tout-puissant\u00a0\u00bb (pantocrator<\/em>) pour qualifier le Christ. Il signifie ainsi un refus de l\u2019autorit\u00e9 absolue de l\u2019Empereur, pour lequel ce terme \u00e9tait strictement r\u00e9serv\u00e9. Il affirme avec force que seul le Dieu, le P\u00e8re de ce J\u00e9sus crucifi\u00e9 par Rome mais ressuscit\u00e9, est plus fort que l\u2019Empire, \u00e0 qui il pr\u00e9dit sa perte. Il donne un message de r\u00e9sistance et d\u2019encouragement \u00e0 des communaut\u00e9s chr\u00e9tiennes dispers\u00e9es, probablement maltrait\u00e9es, num\u00e9riquement faibles\u00a0: ce n\u2019est pas \u00e0 l\u2019Empire, \u00e0 Rome qu\u2019il faut s\u2019orienter ou \u00e0 qui faire confiance, mais \u00e0 J\u00e9rusalem, l\u00e0 o\u00f9 le Christ est ressuscit\u00e9 des morts. C\u2019est l\u00e0 qu\u2019il reviendra, et non \u00e0 Rome. Ne vous laissez pas endormir par les fausses nouveaut\u00e9s qui entendent vous dire comment \u00eatre et vous dominer, mais restez proches de celui qui a re\u00e7u sa vie de Dieu et remettait en question la pr\u00e9tention de tout pouvoir \u00e0 tout ma\u00eetriser, y compris la parole de Dieu. <\/span><\/p>\n Le message du Christ est un message d\u2019alternative aux r\u00e8gles des pouvoirs qui nous gouvernent, que ce soit celles de l\u2019\u00e9conomie, de l\u2019id\u00e9ologie politique ou de l\u2019opinion publique dominante. La FAP se veut cette ann\u00e9e encore fid\u00e8le \u00e0 cette vision et encourage la mise en \u0153uvre de cette nouveaut\u00e9-l\u00e0 chez ses partenaires. <\/span><\/p>\n \u00a0Serge Fornerod, pasteur<\/span> [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" Fondation pour l’aide au protestantisme r\u00e9form\u00e9Bienvenue \u00e0 la FAP ! \u00a0Texte de l\u2019ann\u00e9e 2026 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Apocalypse 21.1, 5 Puis je vis un nouveau ciel et une nouvelle terre, car le premier ciel et la premi\u00e8re terre avaient disparu, et la mer n’\u00e9tait plus. Et je vis descendre du ciel, d’aupr\u00e8s de Dieu, la ville sainte, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":""},"_links":{"self":[{"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/pages\/1115"}],"collection":[{"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/comments?post=1115"}],"version-history":[{"count":55,"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/pages\/1115\/revisions"}],"predecessor-version":[{"id":2867,"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/pages\/1115\/revisions\/2867"}],"wp:attachment":[{"href":"https:\/\/fondationfap.ch\/en\/wp-json\/wp\/v2\/media?parent=1115"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\u201cWhat\u2019s up?\u201d<\/span><\/h1>\n
<\/b>President<\/p>\nBienvenue \u00e0 la FAP !<\/b><\/b><\/span><\/h1>\n
\u00ab\u00a0Quoi de neuf\u00a0?\u00a0\u00bb<\/span><\/span><\/h1>\n
<\/b>President<\/p>\n