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Cerere tip Demisie

Cerere tip Demisie

(114 recenzii de la clienți)

lei 90,00

Codul Muncii menționează că ai dreptul să-ți dai demisia fără a fi necesar să motivezi decizia ta:

Demisia este actul unilateral, de voință a salariatului care, printr-o notificare scrisă, comunică angajatorului încetarea contractului individual de muncă, după împlinirea unui termen de preaviz.

Angajatorul este obligat să înregistreze demisia salariatului, scrie în articolul 81 din Codul Muncii.

Așa că situațiile de tipul: angajatorul nu mi-a acceptat cererea de demisie nu sunt legale: Refuzul angajatorului de a înregistra demisia dă dreptul salariatului de a face dovada acesteia prin orice mijloace de probă, conform Codului Muncii.

Categorie: Etichete: , ,

Descriere

Cerere tip Demisie

Codul Muncii menționează că ai dreptul să-ți dai demisia fără a fi necesar să motivezi decizia ta:

Demisia este actul unilateral, de voință a salariatului care, printr-o notificare scrisă, comunică angajatorului încetarea contractului individual de muncă, după împlinirea unui termen de preaviz.

Angajatorul este obligat să înregistreze demisia salariatului, scrie în articolul 81 din Codul Muncii.

Așa că situațiile de tipul: angajatorul nu mi-a acceptat cererea de demisie nu sunt legale: Refuzul angajatorului de a înregistra demisia dă dreptul salariatului de a face dovada acesteia prin orice mijloace de probă, conform Codului Muncii.

Tot ceea ce trebuie să faci este să-l anunți că pleci și în mod oficial.

Doar angajatorul poate renunța la preaviz, nu și angajatul. „Dacă angajatorul spune: Da, poți pleca chiar de mâine, înseamnă că intră în vigoare articolul 55, litera b din Codul Muncii și plecarea ta este cu acordul părților”, spune Leonard Rizoiu de la LeoHR.

Dacă angajatorul îți cere să respecți preavizul de 20 de zile și să vii la job până la o anumită dată, atunci e nevoie să respecți această dată. În caz contrar, angajatorul poate deschide dosar de abatere disciplinară.

De regulă, stabilești de comun acord cu managerul tău o dată de plecare și după aceea anunți noul angajator de când poți începe jobul. Până la prima zi la noul job, ia în calcul și vizita la medicina muncii, precum și documentele pe care e nevoie să le obții de la HR pentru dosarul de angajare.

Notă: Trebuie menționat că pe durata acestui tip de concediu prestarea muncii de către salariat se suspendă, precum și plata salariului de către angajator. Astfel, nu se va face plata zilelor de concediu fără plată, această perioadă nu constituie vechime în muncă, iar salariatul NU va mai fi asigurat în cadrul sistemului național de sănătate și pensii.

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    That is, do the miraculous gifts of the early church continue today, or did they cease with the early church? Obviously those in the Pentecostal and charismatic movements believe they do continue, while many, especially those in the Reformed camp, think they have ceased.
    Books featuring various positions on this debate include Are the Miraculous Gifts for Today?, edited by Grudem (Zondervan, 1996). This of course is just a fraction of what is available on these contentious, controversial and often emotive topics.
    Of course I suppose before I go any further I must display my own hand here on these matters. Those who know me or have read some of my stuff can probably figure this out by now. But let me very briefly discuss my take on all this. The truth is, I have shifted on these matters over the years.
    As a new and feisty Christian I was dead set against the charismatic movement in all its forms. I was certain that speaking in tongues and all the rest was of the devil, and as a hard-core pre-mil, pre-trib dispensationalist, I thought I had all the theological warrant I needed for my stance.
    Well, over the years I have obviously moved in his direction. I have come to see that I was throwing out the baby. Sure, there are heaps of unhealthy excesses here, aberrant and cultish practices and activities, and often plenty of just plain heretical teachings thrown into the mix.
    But I believe the Holy Spirit is real, is active, and seeks to be very much a part of our lives today. So yes I now believe the miraculous gifts are still for today, and that we must be open to what the Spirit has for us. But again, as anyone who knows me even a little understands, I still will fight tooth and nail against any unbiblical and anti-biblical extremes or excesses that may accompany the work of the Spirit.
    For example, it is the Pentecostal and charismatic world that tends to be the biggest promoter of clearly aberrant if not cult-like and heretical teachings such as the Word of Faith movement, the Name It and Claim It gospel, the Positive Confession movement, the Health and Wealth gospel, and so on.
    But again, we must preserve the baby as we toss out the bathwater. Of course folks like MacArthur will seek to argue that the baby itself in this case is just as bad as the bathwater. Indeed, they would argue that the reason we have excesses and errors here is because the fundamental premise (that the gifts are still for today) is flawed entirely.
    So let me speak a bit more about the man at this point. I quite like John MacArthur and have enjoyed much of his ministry over the years. I have many of his books (ten to be exact) and always look forward to anything new that he has on offer. Thus next month when his Strange Fire volume comes out I will grab that as well, and may even do a review of it.
    Well, as those who know me can expect, I fundamentally disagree with him on that. The gospel demands our social and political involvement. We are commanded to be salt and light, and that does not just mean getting souls into heaven. But I did a review of that book here: -review-of-why-government-can%E2%80%99t-save-you-by-john-macarthur/
    And I especially love the two volumes he has written defending Lordship salvation from the hyper-grace folks. See my two-part article on this here: -lordship-salvation-part-one/ -lordship-salvation-part-two/
    So, I like MacArthur for the most part, but I think on this issue he is indeed chucking the baby out as he gets rid of the bath water. As I say, this article is not meant to be an exhaustive, or even a cursory discussion of these matters. And I already fear the possible hard core comments which will come in here from friend and foe alike.
    Thus it is not my purpose here to get into a major war over these issues. I have been on both sides of the fence over the years, and I am quite aware of the various arguments and counter-arguments being used. However I wish to look a bit more closely at the conference and this topic, so please go to Part Two of this article: -strange-fire-part-two/
    I think the guy has done some great things for the body of Christ in the past, but his efforts would be better focused on solely fighting the hyper grace movement and just respectfully disagree and hold to his private unscriptural views on healing et cetera.
    It goes to show that when you have personal feelings or experiences on a subject it can interfere with you wanting to just accept the simple reading of Scripture. Put me in a room with anyone on this subject and they end up making personal comments and inferences against me when they are put to shame. Its a sad day that he has declared war on so many God fearing Christians, God be judge.
    For good or for ill, as someone whose primary public gift is teaching I confess that I often feel more comfortable among cessationists, with whom I share a common basis for discussion, namely Scripture, than among extreme charismatics who neglect it. I know many charismatic teachers, however, who are not extreme, and even many influenced by extreme teachings often are humbly devoted to Christ. In one location necessity forced me to do my evangelism and prayer with charismatics, my intellectual advocacy for evangelical faith alongside a cessationist, and my other ministry with whoever would welcome me.
    I have usually been more concerned about, and taught more vigorously against, the dangers of prosperity teaching than the dangers of hard cessationism. Just as many evangelicals need more spiritual experience, charismatics are growing fast and need more teaching, so my own gift in teaching tends to pull me in that direction. If MacArthur did not use prosperity teaching to try to discredit charismatic experience more generally I would probably not pause to comment much here.
    Whereas MacArthur is happy to cite a Pew Forum study on Pentecostals and charismatics accepting prosperity teaching, he for some reason ignores that the same study claims that these groups are likelier than others to affirm that Jesus is the only way of salvation and to share their Christian faith with nonbelievers. That is, MacArthur wants to emphasize that charismatics identify with what he considers a false gospel, but not that charismatics are in many places among the most evangelical of evangelicals.
    As for charismatic experience contributing to my scholarly work, there were times when I felt that God spoke to me about what my next academic project should be. In one case, before I could contact the publisher I felt led to contact, they contacted me and asked me to write a commentary on the very book I had felt led in prayer to write about. Otherwise, I probably would have turned that project proposal down because of how busy I was. Certainly the charismatic interests of Gordon Fee, Michael Brown, and many other charismatic scholars have shaped the focus of their work. (Our conclusions, based on solid exegesis, admittedly could have been reached by others, but the interests shaped where we have made some contributions.)
    MacArthur tries to strike the right balance between acknowledging the orthodoxy of his Reformed continuationist friends (he seems less willing to exempt non-Reformed continuationists) and condemning most charismatics because of visible scandals. MacArthur has the right information but I believe he has the wrong balance: immorality does not characterize most Pentecostals.
    On pp. 59-64 MacArthur offers a long list of scandals from charismatic and Pentecostal figures over the years. Some of these claims represent allegations that were never proved, making their inclusion something like gossip. The majority, however, are genuine, and some represent long-term, rationalized sin. Again, most of these are from highly visible ministers with no oversight; the figures for scandals would be different for the average pastor in, say, the Assemblies of God, where sexual infidelity is treated very strictly.
    MacArthur cites Augustine as an advocate of cessationism (252-53) without noting that he later changed his mind and reported numerous miracles, including raisings from the dead and some healings that he personally witnessed. John Wesley valued weighing prophecy rather than rejecting it, reports healings, and offers his own firsthand report of what he believed to be a raising from the dead. Late nineteenth-century evangelical leaders such as Baptist A. J. Gordon (for whom Gordon-Conwell Theological Seminary is named) and A. B. Simpson, founder of Christian and Missionary Alliance, were continuationists and recounted healing reports.
    As noted above, MacArthur emphasizes (xvi) that in the early 1900s conservatives mostly viewed Pentecostals as a cult. As noncharismatic evangelicals grew to know Pentecostals, however, their views began to shift, and for good reason. On this point, however, MacArthur wishes to turn the clock back.
    Because I have addressed the continuance of spiritual gifts in much fuller detail in my book Gift & Giver (published by Baker, 2001) I focus here on just a few points raised by MacArthur, without elaborating the abundant biblical evidence for the gifts.
    Far from Acts being merely a historical record of an earlier authentication, it leads us to expect that healings may continue, as they did even in the final chapter of Acts (Acts 28:8-9). Accounts from credible witnesses around the world (not just those that MacArthur could easily dismiss as extreme) suggest that such healings do in fact continue. I myself have sometimes been a witness.
    Depending on God for personal direction, sometimes through sensing an inner guidance, is not the same as inventing a new, postbiblical doctrine. By contrast, cessationism is a postbiblical doctrine that must explain as irrelevant the entire pattern of biblical revelation to support its view of the present, different, postbiblical state, without any biblical warning of the coming, postbiblical change. Which approach, one might ask, risks promoting an unbiblical teaching?
    MacArthur also argues that passages about judging prophecy now apply only to evaluating teaching, since he believes that prophecy has ceased (126). Of course, if he allows as little latitude for erroneous teaching as he allows for erroneous prophecy, very few pastors could remain in ministry. (Continuationists might even argue that this standard would exclude hard cessationists, but that is another question.) Why might prophecy require evaluation? https://drive.google.com/file/d/1V9FQ7n19PT8vLXhhbUW6iLrNw0p5tRZP/view
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