IF THERE IS A GOOD GOD , WHY IS THERE SO MUCH EVIL IN THE WORLD..? ATHEIST ARGUMENT.

IF THERE IS A RIGHTEOUS GOD WHO IS GOOD WHY IS THERE SO MUCH EVIL IN THE WORLD. ?Atheist Arguments. This is the bane behind the atheistic disposition by many philosophers who can't understand the modus operandi of divinity in the light of the multifarious societal ills. It is the against this backdrop that I hereby bring to fore these issues which have hitherto been classified as no- go areas by many a religious body in our quest for a more civil society founded on well grounded theological knowledge .It is my hope that most theist would avail themselves of this information in our quest to bring the gospel to the academic community . Analysis on the aforementioned question , would be based on the following models .First , the Free Will Model: God wanted us to freely love him, which meant allowing for the possibility that we might choose against him. And we have--all of us since Adam and Eve. Free will provides a great good—self-determination--and carries with  it significant responsibility, which is also a great good. This is especially true of relationships involving love: such must be entered into freely. Evil is an unfortunate result of human free will. If God were to intervene at every point of our wrongdoing, our free will would be compromised. So evil in the world is not entirely God's fault; however, this position does not claim that God is not responsible in any way for evil. If you have the power to intervene and do not, that implies choices. Among theists there are a number of positions on the nature of God and free will. The two most important for our purposes are the libertarian and compatibilist positions. The compatibilist believes that human free will and God’s determination of all things are compatible, while the libertarian holds that God has restricted his power in order to make human free will possible  and whatever position you may hold would not rule out the place of God’s sovereignty in our lives. Secondly considering The Soul Making Model: We are functionally incomplete [potentially complete]  souls in need of improvement and growth. If we are to assume a free-will [consequent free will and or antecedent condition free will  ). Evil is a necessary condition for a world in which we overcome obstacles and struggles in order to develop. In fact, many higher-order goods (e.g. self-sacrifice, endurance, courage, compassion on the poor, etc.) are not possible unless we have to overcome evil. This model points out that God often allows the condition of suffering to improve us. We become purified through life's trials.     The Possible Worlds design Argument: This suggests that God designed the world in such a way that it included the possibility of evil, but that if rightly perceived, we would understand that all of it works together for a greater good Ro 8:28 “That's why we can be so sure that every detail in our lives of love for God is worked into something good”‘. This is a subset of the first two because both models assume a world in which moral action/ growth is both possible and meaningful. Namely, a world with free will and the possibility of soul making is a better world than one with only automatons. According to design it is safe  to stress the  position of a  world that has regularity in it. consequently there must be a cause and effect for our actions. Thus, evil can have both actual and possible justifications. Actual evil has its purpose in being necessary for some greater moral purpose, while possible evil warns us against the consequences of our actions (e.g. gazing directly in to the sun at noon could result in blindness) This raises a number of issues, including: Couldn’t God have created a world in which we are free and/or our souls improve and yet we always choose the good? Why can’t God intervene when evil is committed yet still maintain our freedom or soul improvement? Is  human freedom really justified? Are we free enough for our moral choices to be meaningful? If we must exercise our free-will position then  it is impossible to actually imagine such a world, that free will makes no sense in a context where God is always intervening, and that significant freedom must have real consequences.  There is therefore an Eschatological Hope: 1 Co 15:24” After that the end will come, when he will turn the Kingdom over to God the Father, having destroyed every ruler and authority and power”.  Granting all the above, God has also promised that such evil and suffering is only for a finite time in human history. God will bring an end to it all, and evil will be rightly answered by its destruction. Furthermore, the future hope that God offers will judge, compensate and/or at least put into perspective this present world’s evil. Of course, this model raises the question as to whether good can be said to actually "balance off" evil and suffering. This is alternately understood as either the afterlife and/or the final state of all things. An extension of this is that the Church should be a community that looks to that future justice by modeling it now: believers are to avoid fatalism and work toward God's promised  peace and justice. that begins in God’s work on the cross. Resistance to evil and suffering can be a form of obedience to God. On the  question of who goes to hell from a biblical point of view anyone who believes in Jesus Christ as their lord and savior automatically has a place in heaven, and I must state it has nothing to do with your character but rather on the price paid on the cross for our sins :{ present, past, and future sins inclusive} Tit 3:5“ he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. “Ro 8:1 THEREFORE, [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit.  AMP  IF THERE IS A RIGHTEOUS GOD WHO IS GOOD WHY IS THERE SO MUCH EVIL IN THE WORLD. Atheist Arguments. This is the bane behind the atheistic disposition by many philosophers who can't understand the modus operandi of divinity in the light of the multifarious societal ills. It is the against this backdrop that I hereby bring to fore these issues which have hitherto been classified as no- go areas by many a religious body in our quest for a more civil society founded on well grounded theological knowledge .It is my hope that most theist would avail themselves of this information in our quest to bring the gospel to the academic community . Analysis on the aforementioned question , would be based on the following models .First , the Free Will Model: God wanted us to freely love him, which meant allowing for the possibility that we might choose against him. And we have--all of us since Adam and Eve. Free will provides a great good—self-determination--and carries with  it significant responsibility, which is also a great good. This is especially true of relationships involving love: such must be entered into freely. Evil is an unfortunate result of human free will. If God were to intervene at every point of our wrongdoing, our free will would be compromised. So evil in the world is not entirely God's fault; however, this position does not claim that God is not responsible in any way for evil. If you have the power to intervene and do not, that implies choices. Among theists there are a number of positions on the nature of God and free will. The two most important for our purposes are the libertarian and compatibilist positions. The compatibilist believes that human free will and God’s determination of all things are compatible, while the libertarian holds that God has restricted his power in order to make human free will possible  and whatever position you may hold would not rule out the place of God’s sovereignty in our lives. Secondly considering The Soul Making Model: We are functionally incomplete [potentially complete]  souls in need of improvement and growth. If we are to assume a free-will [consequent free will and or antecedent condition free will  ). Evil is a necessary condition for a world in which we overcome obstacles and struggles in order to develop. In fact, many higher-order goods (e.g. self-sacrifice, endurance, courage, compassion on the poor, etc.) are not possible unless we have to overcome evil. This model points out that God often allows the condition of suffering to improve us. We become purified through life's trials.     The Possible Worlds design Argument: This suggests that God designed the world in such a way that it included the possibility of evil, but that if rightly perceived, we would understand that all of it works together for a greater good Ro 8:28 “That's why we can be so sure that every detail in our lives of love for God is worked into something good”‘. This is a subset of the first two because both models assume a world in which moral action/ growth is both possible and meaningful. Namely, a world with free will and the possibility of soul making is a better world than one with only automatons. According to design it is safe  to stress the  position of a  world that has regularity in it. consequently there must be a cause and effect for our actions. Thus, evil can have both actual and possible justifications. Actual evil has its purpose in being necessary for some greater moral purpose, while possible evil warns us against the consequences of our actions (e.g. gazing directly in to the sun at noon could result in blindness) This raises a number of issues, including: Couldn’t God have created a world in which we are free and/or our souls improve and yet we always choose the good? Why can’t God intervene when evil is committed yet still maintain our freedom or soul improvement? Is  human freedom really justified? Are we free enough for our moral choices to be meaningful? If we must exercise our free-will position then  it is impossible to actually imagine such a world, that free will makes no sense in a context where God is always intervening, and that significant freedom must have real consequences.  There is therefore an Eschatological Hope: 1 Co 15:24” After that the end will come, when he will turn the Kingdom over to God the Father, having destroyed every ruler and authority and power”.  Granting all the above, God has also promised that such evil and suffering is only for a finite time in human history. God will bring an end to it all, and evil will be rightly answered by its destruction. Furthermore, the future hope that God offers will judge, compensate and/or at least put into perspective this present world’s evil. Of course, this model raises the question as to whether good can be said to actually "balance off" evil and suffering. This is alternately understood as either the afterlife and/or the final state of all things. An extension of this is that the Church should be a community that looks to that future justice by modeling it now: believers are to avoid fatalism and work toward God's promised  peace and justice. that begins in God’s work on the cross. Resistance to evil and suffering can be a form of obedience to God. On the  question of who goes to hell from a biblical point of view anyone who believes in Jesus Christ as their lord and savior automatically has a place in heaven, and I must state it has nothing to do with your character but rather on the price paid on the cross for our sins :{ present, past, and future sins inclusive} Tit 3:5“ he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. “Ro 8:1 THEREFORE, [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit.  AMP  

COSMOLOGY -OBVIOUS FLAWS IN THE BIG BANG THEORY

Creation and Big Bang Cosmology William Lane Craig Recent discussions have raised the issue of the metaphysical implications of standard Big Bang cosmology. Grünbaum's argument that the causal principle cannot be applied to the origin of the universe rests on a pseudo-dilemma, since the cause could act neither before nor after t=0, but at t=0. Lévy-Leblond's advocacy of a remetrication of cosmic time to push the singularity to - involves various conceptual difficulties and is in any case unavailing, since the universe's beginning is not eliminated. Maddox's aversion to the possible metaphysical implications of the standard model evinces a narrow scientism. Standard Big Bang cosmogeny does therefore seem to have those metaphysical implications which some have found so discomfiting. Source: "Creation and Big Bang Cosmology." Philosophia Naturalis 31 (1994): 217-224. Several years ago popular science writer Robert Jastrow ruffled scientific feathers by asserting in his little book God and the Astronomers [(1978), pp. 113-116] that many cosmologists have a deep-seated aversion to the possible metaphysical and, indeed, theological implications of classical Big Bang cosmogeny. Recent correspondence to the British science magazine Nature seems to bear out this judgment [Maddox (1989), Lévy-Leblond (1989), Grünbaum (1990)]. J. Maddox eagerly anticipates the downfall of the Big Bang model because in it creationists have "ample justification" for their theistic creed; J.-M. Lévy-Leblond seeks instead to subvert the metaphysical implications of the Big Bang theory by a remetrication of cosmic time so as to push the origin of the universe back to infinity, where "it seems to belong"; A. Grünbaum sees no exigency for such a device, since the conception of a cause of the initial cosmological singularity is self-contradictory and the question of what caused the universe's origin therefore a "pseudo-problem." In reflecting on this dispute, it seems to me that Grünbaum's attempt to elicit a contradiction from the conception of a cause of the Big Bang fails and that Maddox is therefore correct in holding that the classical model does have certain metaphysical implications; on the other hand, the attempts of Maddox and Lévy-Leblond to avert or discredit those implications also fail. Grünbaum's argument is that even if we assume that to is a well-defined instant at which the Big Bang singularity occurred, that "event" cannot have a prior cause because there simply did not exist any instants before to. The Big Bang singularity "cannot have any cause at all in the universe" (presumably because backward causation is impossible) nor can it "be the effect of any prior cause" (because time did not exist prior to to). As Grünbaum elsewhere makes clear [(1991), p. 248], this argument does not depend essentially upon the assumption that to was the first instant of time, rather than a singular point constituting the boundary of time, which, on the analogy of a series of fractions converging toward zero as the limit, has no first instant. In either case, the objection remains the same: since no instants of time existed prior to to, there can be no antecedent cause of the initial cosmological singularity. Therefore, that singularity must be uniquely uncaused and the ultimate origin question posed by Maddox inappropriate. Unfortunately, Grünbaum's objection is pretty clearly a pseudo-dilemma. For he fails to consider the obvious alternative that the cause of the Big Bang operated at to, that is, simultaneously (or coincidentally ) with the Big Bang. Philosophical discussions of causal directionality routinely treat simultaneous causation, the question being how to distinguish A as the cause and B as the effect when these occur together at the same time [Dummett and Flew (1954); Mackie (1966); Suchting (1968-69); Brier (1974), pp. 91-98; Brand (1979)]. Even on a mundane level, we regularly experience simultaneous causation; to borrow an example from Kant, a heavy ball's resting on a cushion being the cause of a depression in that cushion. Indeed, some philosophers argue that all efficient causation is simultaneous, for if the causal conditions sufficient for some event E were present prior to the time t of E's occurrence, then E would happen prior to t; similarly if the causal conditions for E were to vanish at t after having existed at tn < t, then E would not occur at t. In any case, there seems to be no conceptual difficulty in saying that the cause of the origin of the universe acted simultaneously (or coincidentally) with the origination of the universe. We should therefore say that the cause of the origin of the universe is causally prior to the Big Bang, though not temporally prior to the Big Bang. In such a case, the cause may be said to exist spacelessly and timelessly sans the universe, but temporally subsequent to the moment of creation. But why think that such a cause exists at all? Very simply, the causal inference is based in the metaphysical intuition that something cannot come out of absolutely nothing. A pure potentiality cannot actualize itself. In the case of the universe (including any boundary points), there was not anything physically prior to the initial singularity. The potentiality for the existence of the universe could not therefore have lain in itself, since it did not exist prior to the singularity. On the theistic hypothesis, the potentiality of the universe's existence lay in the power of God to create it. On the atheistic hypothesis, there did not even exist the potentiality for the existence of the universe. But then it seems inconceivable that the universe should become actual if there did not exist any potentiality for its existence. It seems to me therefore that a little reflection leads us to the conclusion that the origin of the universe had a cause. From the nature of the case involved, that cause must have transcended space and time (at least sans the universe) and therefore be uncaused, changeless, eternal, immaterial, and enormously powerful. Moreover, as I have argued elsewhere [Craig (1979), pp. 149-153; (1991), pp. 104-108], the cause is most plausibly construed to be personal. For the only way in which a temporal effect could originate from an eternal, changeless cause would seem to be if the cause is a personal agent who eternally chooses to create an effect in time. A changeless, mechanically operating cause would produce either an immemorial effect or none at all; but an agent endowed with free will can have an eternal determination to operate causally at a (first) moment of time and thereby to produce a temporally first effect. Therefore, the cause of the universe is plausibly regarded as personal. This conclusion receives confirmation from the incredible complexity of the initial conditions given in the early universe, which bespeak intelligent design [Leslie (1990)]. These attributes are some of the core properties of what theists mean by "God." Lévy-Leblond will avoid this metaphysical implication by adopting Misner's remetrication of cosmic time, which converts the range of physical time from ]to, ¥ [ to ] - ¥ , + ¥ [. He apparently thinks that by making the initial cosmological singularity infinitely distant in the metric past, one can thereby safely ignore the metaphysical issues it raises. But why should we regard Misner's temporal metric as a factually objective description of the actual past of the universe rather than the standard metric? Lévy-Leblond seems to suggest three reasons: (i) since the singularity does not belong to the past of the universe, lying as it does on the boundary of the past, this "out-of-reach instant" may be said to be infinitely remote; (ii) on the analogy of the limit velocity c and absolute zero, we should accept "the idea of a time origin before which the concept of time makes no sense"; (iii) since according to GTR the choice of coordinates used to describe the universe is arbitrary, we are at liberty to modify the spatio-temporal parameters through which the Robertson-Walker metric is expressed and thus send the origin of time back to minus infinity. But these are insufficient grounds for preferring Misner's remetrication: (i) The singularity is out-of-reach on the standard metric only if one proceeds toward it through an open interval instant by instant; but if we regress by distances of equal non-zero temporal intervals, then we do reach an absolute origin of the universe in a finite number of steps, in that we arrive at a first year, or hour, or second, or what have you, even though those temporal segments lack a first instant [Smith (1985)]. The singularity is the boundary point of the first temporal segment and therefore is not infinitely remote. (ii) On the standard metric we already have a time origin before which the concept of time makes no sense, so that this provides no justification for a remetrication. (iii) While GTR, when considered in abstracto, does not lay down any formula for slicing up the spacetime manifold of points, certain models of spacetime, like the Friedman model, have a dynamic, evolving physical geometry that is tied to the boundary conditions of homogeneity and isotropy of the cosmological fluid and which results in certain natural symmetries which serve as markers for the preferred foliation of spacetime and the assigning of a cosmic time parameter [Misner, et. al. (1973), p. 714]. The underdetermination of the theory in abstracto is simply irrelevant to preferring some non-standard clock to record cosmic time over the standard clock. On the other hand, there are positive reasons for rejecting Lévy-Leblond's prescription: (i) While the metric of time is conventional in a trivial sense shared by all physical quantities, our choice of a metric is constrained by our pre-theoretical conceptions of temporal congruence. A metric which assigned equal temporal intervals to, say, my eating my lunch and to the period of galaxy formation may satisfy all the formal axioms for congruence and yet it would still just not be a theory of temporal congruence; any property shared to an equal degree by the interval of galaxy formation and by my lunch just is not temporal duration [Friedman (1973), pp. 231-232]. In the same way, a metric which assigns to the universe an infinite age and infinite past temporal duration, as Milne realized in proposing his parameter t [Milne (1948)], just is not factually objective, but is a mathematical artifice. (ii) By sending the initial cosmological singularity back to minus infinity (1 + * w ), Lévy-Leblond lands himself squarely in the absurdity of an infinite past as argued by G. J. Whitrow [1980], namely, that it is impossible for any present event to retreat infinitely distant into the past. Typically, one responds to Whitrow by pointing out that an infinite past does not entail infinitely distant events; but for Lévy-Leblond such a recourse is not open because he has made the origin of the universe into an infinitely distant "event" or entity on the boundary of the past. (iii) In the same vein, Misner's remetrication, despite his protestations, does fall prey to Zeno's Paradoxes of motion in that it would be impossible to proceed through the infinite series of intervals separating any time t from the singular origin of the universe [Bartels (1986), p. 112]. The usual escape route--that the intervals converge in size toward zero--cannot work for Misner because, by redefining what counts as temporally congruent in order to achieve an infinite age for the universe, he has, in effect, made the intervals equal in length, so that Zeno's Dichotomy paradox goes through with a vengeance. (iv) Since Misner's time scale does not remove the physical beginning of the universe at the initial cosmological singularity, but merely reassigns its date, it ultimately does nothing to avoid the metaphysical problems associated with an absolute origin. We should only be required to say that on this peculiar time scale, the universe came into being and so was created an infinite time ago. Lévy-Leblond's prescription for avoiding the metaphysical implications so feared by Maddox thus seems utterly unavailing. Which brings us back to Maddox's concern: is it discreditable to draw these sorts of metaphysical inferences? Maddox seems to think that such inferences obfuscate "an important issue, that of the ultimate origin of the world." But it seems to me that he has made up his mind in advance as to what sort of answers to that question are going to be deemed acceptable. That seems to be philosophical prejudice on his part. As Jastrow emphasized, the scientist's pursuit of the past ends at the moment of creation; but simply as thinking men and women desiring to discover the meaning of life and the universe, are we to be debarred a priori from drawing what may seem to us plausible metaphysical conclusions? Of course, as Grünbaum reminds us, it is an empirical question as to whether classical Big Bang cosmogeny is a realistic account of the origin of the universe. But alternative models, whether quantum models [Craig (1993)] or plasma models [Kevles (1991)], have not yet proved to be convincing. Therefore, it seems to me that, like it or not, currently accepted cosmological theory does lend tangible support to the theistic doctrine of creatio ex nihilo.

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STATEMENT OF DOCTRINE
statement of Bible doctrine as believed and taught by the Grace Vine Ministries Int’l (aka Grace Vine Family Church)   We preach Christ’s birth, baptism teachings, crucifixion, resurrection ascension, second coming, and millennial reign. White Throne judgment, and the new Heaven and the new Earth when he will have put all enemies under His feet, and the redeemed will reign with Him for all eternity. We believe in the divine inspiration of the Bible, and endorse all the teachings contained therein. Following is a summary of the basic tenets of our faith.   THE DIVINE TRINITY: Consists of the persons: God the Father, Jesus Christ the son, and the Holy Ghost, perfectly united as one. Mathew 3:16, 17, John 5:7.   REPENTANCE: is a godly sorrow for sin with the renunciation of sin. Isaiah 55:7; Mathew 4:17.   JUSTIFICATION OR SALVATION: is the cost of God’s grace whereby we receive forgiveness for sins and stand before God and though we had never sinned. Roman 5:12; Corinthians 5:17.   SANCTIFICATION OR HOLINESS: it is the act of God’s grace whereby we are made Holy, is the second definite work and is subsequent to justification. John 15: 15 – 21; Hebrew 13:12.   THE BAPTISM OF THE HOLY GHOST: is the endowment of power from on high upon the clean, sanctification life and is evidenced by the speaking in unknown tongues or unlearned language as the Spirit gives utterance. John 14:16; 17, 26; Acts 1:5 – 8; 2:1 – 4.   DIVINE HEALING: of sickness is provided through the atonement James 5:14,16; 1Peter 2:24.   THE SECOND COMING OF JESUS: will be just as literal and visible as His going away. Act 1:9 – 11. There will be two appearance when one coming first, to catch away His waiting Bride. Mathew 24:20 – 44; 1 Thessalonians 4: 15 – 17; second, to execute judgment upon the ungodly. 2 Thessalonians 7:7 – 10; Jude 1:1 – 15. THE TRIBULATION: will occur between Christ coming for His Bride and His return in judgment. Isaiah 26:20, 21, Revelation 6 and 9.  CHRIST MILLENNIAL REIGN: is the literal 1000 years of peaceful reign by Jesus on earth. Isaiah 11 and 35.   THE GREAT WHITE THRONE JUDGMENT: is the final judgment when all the wicked dead will stand before God. Revelation 20:11 – 15.   THE NEW HEAVEN AND THE NEW EARTH: will replace the jpresent heaven and earth, which will be destroyed after the Great White Throne Judgment 2 Peter 3: 13; Revelation 21:13.   ETERNAL HEAVEN AND ETERNAL HELL: are literal places of eternal destiny, each as eternal as the other. Mathew 25:41 – 46; Luke 16:22 – 28.   MARRIAGE IS FOR LIFE: a holy institution that is binding before God, giving neither partner no right to marry again as long as the first companion lives Mark 10:6 12; Romans  7:1-3. RESTITUTION: is subsequent to salvation, wherein wrongs against our fellow men are righted in order to have a clear conscience before God and man. Ezekiel 33:15; Mathew 5:23, 24.   WATER BAPTISM: is the immersion “in the name of the Father, and of the Son, and of the Holy Ghost”, as Jesus commanded. Mathew 3:16; 28:19. THE LORD’S SUPPER is an institution ordained by Jesus so that we might remember His death until He returns. Mathew 26: 26 – 29; 1 Corinthians 11:23 – 26.   WASHING THE DISCIPLES FEET: is practiced according to the example and commandment Jesus gave. John 13: 14, 15, we believe in the expansion of the Kingdom of God through PROSPERITY. Zech. 1:17. Thus, we are the worship God with all substance through tithes and freewill offerings. Prov. 3:9; Mat. 3:10; 1 Cor. 16 1 – 12; Heb. 7:8. THE HOLY COMMUNION :we believe in the holy sacrament as prescribed by Jesus Christ in Matt26:26-27.


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Do you want to know more about God based on experiencial knowledge founded on sound doctrines authenticated by infallible proofs, are you tired of going through the motion of the vicious circle of lifeless religious dogmas, do you sense a call of God in your life and seeks for proper preparation , then avail yourself of this golden opportumity in the Gracevine school of ministerial arts run by Pastor Michael Benson Ajayi a seasoned minister of the word of grace for over 25 years years.it starts on the 22 nd of June 2013. Indicate by sending us a mail to : gracevinemin@yahoo.com

HOW TO HEAR FROM GOD

HEAR GOD’S VOICE.

God speaks all the time (Rev2:7, 3:22) but unfortunately, we do not hear him most times. To hear means to receive information and immediately respond to it. Someone tells you a very funny joke and you immediately respond with hilarious laughter because you heard him. If you didn’t laugh, you would or may have been listening but did not hear. Response is the proof of hearing.

We need to hear from God. Matt. 4:4. Man …. lives by every word that has been spoken and continuous to be spoken by the mouth of God. God wants us to dwell in (ever surrounded) and walk in (2 Cor. 6:16), living epistles …..2 Cor 3:2-3.

A)        To know God’s pattern for your life. God builds your ministry with fragments of your life experiences and your personality. Paul was a teacher of the law before becoming a teacher of grace. Peter was a fisher of fish before he become a fisher of men.

B)        No two ministries are the same.  No two ministries are the same. It is foolish to seek to do it like someone else. Seek to discover your pattern. Heb. 8:5b. God shows everyone a different pattern. Joyce Meyers does not need to work miracles and yet multitudes are reached. This is different for Benny Hinn, Reinhard Bonkke. Rev. Mike teaches with prophetic anointing which is different from others. Discover yours.

You are unique, be unique in your praise, teaching, evangelism etc .GOD does not always win soul the same way. There are so many ways to catch a fish. A wise evangelist or student etc. that needs you and is ready to receive you”

           

HINDERANCES TO HEARING GOD. GOD’S eyes are moving to and fro to help his servants. The heart is the centre of 1) emotions or affections. 2) the motives and (3) the intentions.

A)   AN IMPURE AND IMPERFECT HEART: this include

1)                 Worldly affections 1 Jn 2:15 we keep ungodly relationships. This

                  blocks our ears against GOD’S word.

2)                 Impure motives: our motivations is some times evil like the prophet

Baalam. Numbers 23.It is wrong when we are motivated to do GOD’S work for money, fame and prestige.

3)                  Wrong intentions Acts5 Anannias and sapphira had the wrong

intentions. Their plan was not to give but keep the money to themselves.

B)    HARDNESS OF HEART: Set aside a day out of the week to soften your heart. I have done this for over twenty years and it has been of tremendous blessing to me as it makes you very flexible to opinions and changes. Heb.4:7 say not harden your heart.

1)     unforgiveness stops  GOD’S VOICE

2)     forgiveness bring back GOD’S voice in our lives.

3)      Habitual sinful life stops GOD’S voice .you must be born again and not be a mere Christian practitioner. Rom8:16, 1john5:10. the unregenerate  heart

      Blocks out GOD’S voice for such a heart is controlled by satan the anti-

christ. Rom8:6-7 the unregenerate mind has intellectual agreement but does not and can not obey a preacher of the gospel due to spiritual deafness and blindness James 2:19 GOD demands saving faith and not intellectual agreement because it is possible to know that you are saved. Rom10:9,10TLB.

Test: Pray this prayer from your heart: lord Jesus I confess you are my lord I believe you bore my sins to calvary’s cross to save me from sin. I believe you rose from the dead and are enthroned at the father’s right hand in heaven.

            I trust you and your blood alone to be the full payment for my sins. I renounce and turn from my sins. I receive your holy sprit to bear witness with my spirit that I am a child of GOD. All this I ask in the name of my lord Jesus Christ amen.John10:27, Eze36:27 tlb.

DISOBEDIENCE STOPS GOD’S VOICE: Faith means to be obedient actively to what GOD says. Therefore faith comes by hearing the word of god that is hearing and obediently responding to what god has said

Pride is the greatest enemy to obedience it is a demonic spirit that repeatedly says “what will people say”, it comes with shame whenever you are ashamed the pride is standing near by prov.11.2. Paul says, “I am not ashamed of the gospel of Christ” Rom. 1.16 you need to say the same every day and cast out that demon called pride and be free to express your gifts in Jesus name pray: I cast out of my mind the fear of man in Jesus name., I receive boldness to declare God’s counsel in Jesus name. I confess that I have the spirit of boldness and I am not afraid of what man will do to me.

Our carnal minds thinks if we try what God is saying and fail, what will the people think, my friend won’t understand me. My social club will not agree with what God is telling me to do.

All these thoughts have their root in the fear of man – PRIDE. It hinders men from fulfilling their calling.

PRECONCEPTIONS HINDER OBEDIENCE: God does not always follow the same pattern, one moment Jesus heals by speaking, another moment he lays his hands and another time he mixes up mud and saliva to heal. In 2 kings 5. Naaman nearly lost his miracle due to preconception .Most people like Naaman would want to instruct the man of God on how to fulfill the work of ministry forgetting that every man of God has his unique pattern of ministry for God has his unique pattern of ministry. For Elisha, Naaman could only be healed by bathing in the dirty river Jordan.

Preconception is deeply rooted in pride the spirit of preconception says “I know everything I can conceive things before they happen- as they will happen” and whenever things do not happen according to our plan we abandon church and become resentful and angry with God for not working according to our expectations .

God has a pattern for your life    Heb. 8.5 “that thou make all things according to the pattern showed to thee (not someone else)”. You’ve got to do it the way God shows you. Noah built the ark because that was God’s pattern for Noah, Moses built a tabernacle because that was Gods pattern for Moses, Solomon built a temple because God told him to. You must not do it the way somebody did it but according as God has shown you.

marriage promises that work.

Claim God's Promises for Your Marriage

• Whitney Hopler, Live It Editor
• Thursday, May 26, 2005

1

God makes many promises throughout the Bible. And you and your spouse can rely on every one of them, because the power of a promise depends on the one who makes it. There's no better promise to trust than one made by God Himself.
Claiming God's promises together will unleash His power in your marriage. Here are some ways you can claim God's promises of ...
Answered prayer: Honestly consider what excuses you've been using not to pray. Identify the one that's most obvious in your life, and ask God to help you overcome it. Make a list of people and things for which to pray. Then record answers as they come. Memorize one of the Scripture verses that describes God's promise to answer prayer (such as Matthew 7:7-8). Talk and listen to God throughout your day, even in the car and the shower. Commit to praying with your spouse daily. Set an initial goal of praying together for five minutes each day, then gradually increase that time as appropriate.
Change: Know that God isn't interested in preserving the status quo; He specializes in bringing about transformation. Ask yourself and your spouse: "How has my life changed since accepting Christ?" and "How has my marriage changed since becoming a Christian?". Thank God for those changes. Then ask, "What further changes does God want me to make in my life that will better reflect that I am His child?" Ask God for help to make those changes. Finally, ask your spouse or another trusted person to share any positive changes he or she has observed in your character or conduct recently, and what changes you may still need to make.
Comfort: Rely on God's comfort when you're suffering. Know that He is always available to help you, no matter what your circumstances. Trust that God will also use your pain as tools to bring about positive growth in your life; ask Him to reveal what He wants you to learn from your troubles. Develop a compassionate heart for other people and share the comfort God has given you with them - through encouraging words, acts of kindness, hugs, etc. Don't lecture, sermonize, accuse, or criticize hurting people. Instead, remember when you were hurting yourself and recall how God encouraged you. Keep in mind that hard times can deepen your faith, teach you patience, develop your maturity, build your wisdom, force you to pray, and remind you of what's truly important.
Completion: Trust that God will continue to work in your life until He has completed all the good work He has begun in you. Take heart that God isn't finished with either you or your spouse. View yourselves as works in progress. Pray about your specific needs individually and as a couple. Make every effort to grow continuously in your walk with God, and be confident of His help to do so.
Courage: Know that God will give you the courage you need for whatever battles you face - in your marriage, and elsewhere. Read your Bible daily, asking the Holy Spirit to guide you as you read. Decide to stand up for Christ in public, at work, and at home. Strive to model godly character to one another and others, fulfill your role in your family, guide your family out of worldliness and into holiness, speak up for morality at your children's school(s), and live a consistent life for Christ, regardless of the cost. Discuss your fears with your spouse and support each other in prayer for newfound courage.
Deliverance: Expect temptations as a normal part of life in our fallen world. Know that God promises to help you avoid giving into temptation by providing a way to escape it before it hurts you. Be aware of people or situations that tempt you - a shortcut, an attractive man or woman, a bigger house, etc. Run from your areas of weakness. Pray before you act. Read God's Word. Consider the consequences of giving into specific temptations. Build a support system of other Christians who can encourage you and keep you accountable.
Forgiveness: Know that the forgiveness God gives is complete and permanent. You can't ever use it up. It's meant to be shared (since God has forgiven you, show mercy to your spouse and others). It changes you. Regularly confess your sins to God, accept His forgiveness, embrace His mercy, and trust that He will help you move on with a clean slate and second chances. Make a list of the people you need to forgive, then pray about each one. Make another list of the people you have wronged, beginning with your spouse. Take the first step to make things right between you and each person you've hurt. Let go of bitterness and embrace kindness. Praise God for the gift of forgiveness.
Grace: Trust that God's grace is sufficient for your salvation and to shape you and your spouse into the people He wants you to be. Rely on God's grace to see you through any trial you experience. Thank God that you are under grace and not the law. Extend grace to your spouse and others by sharing the gospel, showing forgiveness, and shouldering their burdens.
Guidance: Depend on God for the knowledge and wisdom to know what to do in all situations. Recognize the limitations of your own wisdom. Always seek God's will, for decisions both great and small. Examine the values and priorities you and your spouse have, and seek to align them with God's. Use your God-given abilities to reason, but never rely solely on your own reason; consult God, one another, and other people. Listen to wise advice and be willing to be corrected. Be patient and wait to act until God's will becomes clear to you.
Hope: You can be confident that God is working out His good plans for your marriage and your entire life. Know that the hope God offers you is real because it's grounded in His power. Realize that He can transform even the most tragic situations to help you grow. Whenever you feel overwhelmed by something in life, remember God's words of hope and encouragement in His Word. Trust in God's faithfulness. Recall how God has come through for you in the past. Rejoice that, no matter how bad things become, God has a plan for good and will be with you in your every hour of need.
Life: Understand that life is offered only in Jesus, is found only in Jesus, and is abundant because of Jesus - right here and now, and also in the life to come after you leave this world. If you haven't already, begin an eternal relationship with Jesus by asking Him to be your Lord and Savior. Live each day with all your heart, recognizing that it is a valuable gift. Be grateful to be alive. Don't worry about losing eternal life once you have it, because nothing can snatch you out of Jesus' hands once you've truly given your life to Him. Share the good news of God's gift of life with other people.
Love: Since God chooses to love you no matter what, choose to love your spouse and other people no matter what. Decide to serve God and others. Look for opportunities to do so. Stay close to God through prayer and a pure life of obedience so His love will flow freely through your heart to others. Make love your highest goal. Enjoy acting in love often!

Peace: Know that peace comes through trusting God and living in obedience to Him. Take whatever issues are troubling you individually and as a couple to God in prayer, turning them over to Him. Confess sins that may be blocking your intimacy with God and the peace that results. Whenever you're tempted to worry about anything, pray about it instead. Rely on God's guidance and strength to work through your problems together.
Power: Understand that Jesus doesn't promise you worldly positions of power and authority. He promises you something greater - spiritual power. Realize the importance of being filled with the Holy Spirit and relying on the Spirit's constant counsel in your life. Ask the Holy Spirit to empower you to guard against sin in your marriage and other parts of your life. Witness to others by letting them see God's powerful work in your life. Follow God's call into service opportunities with the confidence that He will empower you to fulfill them well.
Presence: Trust that God will always be present with you, no matter what. Don't worry about your spouse when you're apart, and don't lean too much on each other when you're together. Remember that God is looking out for both of you. Be aware of God's constant presence with you, and communicate with Him throughout each day in prayer.
Provision: Thank God for the ways He has provided for you, physically, spiritually, emotionally, mentally, financially, etc. Take heart that He has promised to give you everything you truly need. Remember that you and your spouse have the responsibility to be good stewards of all God has entrusted to you; strive to do a good job. Be content with what God has given you. Give back to God a portion of what He has provided to you. Develop and stick to a budget. Discuss how you can cut expenses. Wait on major purchases until you pray about them.
Purpose: Know that God's purpose gives meaning and significance to your marriage and entire life. Recognize that His plans are unique for you. Patiently wait for God to fully reveal His purpose for your life. Be faithful where you are in life right now as you await His guidance for your next steps. Understand that it's part of each person's purpose to come to repentance for sins, live a pure life, act as His witnesses to other people, and be transformed more and more into Jesus' image. Know that part of each spouse's purpose is to love and respect his or her partner. Realize that part of each parent's purpose is to care for and spiritually train his or her children.
Rest: Recognize that rest is a gift from God that is important for a balanced life. As a couple, evaluate your schedules to determine whether or not you're each getting adequate rest. Cut back on anything that's preventing you from getting the sleep and recreation you need. Take regular vacations and cultivate a hobby that has nothing to do with your regular job. Through prayer, give your burdens to Jesus - the only One who is strong enough to carry them.
Self-Discipline: Rely on God's promised help to control your attitudes and actions so you can be faithful in your marriage and entire life. Actively seek to develop godly discipline. Deal promptly with sin such as anger and laziness. Memorize Scripture and meditate on it to renew your mind. Monitor what you see and dwell on, since your eyes are the gateway to your mind. Avoid media that corrupts your thinking. Keep your body fit. Ask God to help you achieve a healthy balance between your work and home lives. Develop and stick to a budget.
Strength. Understand that Jesus is the source of your strength; He is the reason you can do all things in the spiritual realm. Stay closely connected to Him through prayer and living an obedient life. Surround yourself with people you trust who will help hold you accountable in your walk of faith. Exercise your faith by trusting God for your needs, praying and anticipating God's answers, relying on God's strength in your weakness, believing God's promises in the midst of trials, being a consistent witness to your beliefs, and standing up for your faith in all situations.
Success: Celebrate the fact that you can be successful in your marriage and every other aspect of your life, by God's measurements, if you: study the Bible consistently, ponder what it says, and apply it completely. Survey your heart and honestly assess the standards by which you may be judging your own level of success. Then allow God to align your values with His. Evaluate your level of obedience to God's Word. Surrender your practices that don't reflect the faithfulness God desires of you.
Victory: Rejoice that God has given you and your spouse certain victory over sin and death if you each have a saving relationship with Jesus. Acknowledge that your current spiritual setbacks are only skirmishes in the larger spiritual war of resisting evil and growing closer to Jesus. Recognize that sin in your life is an affront to a holy God, and deal with sin seriously. Acknowledge the strong hold evil can have over you and others, and don't be caught off-guard. Pray often for God's strength to do the right thing. Know God's Word and recall verses that apply to situations in which you find yourself. Flee temptation. Be accountable to your spouse and others you trust and respect. Ask them to pray for you to be faithful in your attitudes and actions. Remember that you and your spouse are a team, and if God is your coach, you'll win in life.
Wisdom: Know that God is the ultimate source of wisdom. Desire the wisdom He gives, and pray for it. Continue to seek it every day, since your marriage and other parts of your life are constantly changing.
Worth: Realize that you are of great worth because you're one of God's beloved children. Base your worth on your identity in Christ. Thank God that, even though the physical materials of your body aren't worth much, He has given you a priceless soul. Understand that your limitations are actually gifts because they force you to trust God. Accept your limitations and use them as reasons to rely more on God's strength. Know that God never makes a mistake, so you can trust His work in your life and that of your spouse. Understand that your marriage is worthwhile because it helps you both learn to love more deeply.


Adapted from Powerful Promises for Every Couple, copyright 2004 by Jim and Elizabeth George.  

GOD LOVES GAYS AND HAS GREAT PLANS FOR THEM

UNDERSTANDING HOMOSEXUALITY & LESBIANISM

The sanctity of sex:  The act of marriage is that beautiful and intimate relationship shared uniquely by a husband and wife in the privacy of their love. It is holy or sacred experience and was designed by God to be so in any relationship.

The writer of the book of Hebrews in the Bible declares in Hebrews 15:4 “Marriage is honourable in all and the bed undefiled”. The term the bed undefiled is indicative of the truth that marriage is sacred experience just as worship is. The act of lovemaking is therefore a very holy experience.

The Holy Spirit’s word for ‘bed’ in Hebrew is the Greek Koite (pronounced Koy Tay) meaning ‘cohabitation by implanting the male sperm’ koite comes from the root word Keimai meaning to lie’ and is akin to Koimao which means ‘to cause to sleep’. The commonly used word describing sex is the word coitus which comes from the latin word coition, the Greek word Koite has the same meaning and signifies the relationship a married couple experiences in the bed that the cohabit’ Based on this meaning of the word, Heb.13:4 could be translated, ‘Coitus in marriage is honourable in all and undefiled.’ It is God’s privilege for partners to create a new life, another human being, as a result of the expression of their love.

God, who created sex describes it as very good (Gen. 1:31) and was intended for the purpose of mutual enjoyment by a man and his wife 1Tim.6:17 and also to bring about the propagation of a godly human race. It is against this backdrop that all form of ungodly acts of sex are highly condemned by God.

The word of God clearly spells out God’s design for sexual expression. The restrictions he placed on sexual expression protect the purity of that design.

God has set boundaries on sexual expression because of his holiness and as a means of protecting us from physical and emotional harm. By living within the borders of sexual purity, we can experience this wonderful gift from God as he intended.

The abominable sex acts as enumerated in the Bible includes incest – sex with near relatives Lev.18:10-18, immediate family Lev.18:6-9.fornication i.e. sexual act outside marriage e.g. promiscuity Deut.22:23-25, adultery, Deut.22:22, prostitution Deut. 23:17-18; perversion i.e. Homosexuality and lesbianism Lev.18:22, prov.1:26 bestiality i.e. sex with an animal Lev.18:23 practitioners of these act are in violation of God’s righteous laws and stand judged by God’s word Pro.1:32 and in danger of eternal damnation.

WHOLISTIC SEX EDUCATION: Gen.18:22-26 God created sex to be an intimate bonding experience between a husband and wife. Homosexual and lesbian practices violated God’s design. We must not take sexual sin lightly; indifference about it only conveys acceptance and God does not want us to accept sin. Parents need to teach their children that God has made provision for sexual union within the bonds of marriage between a man and a woman (Gen.2:23-24). Don’t wait what friends and schools to teach them to accept what God calls sinful behaviour. In your comments and attitude towards homosexuals, model love for the person – because God loves all people (Jn.3:16) along with hate for the sin. Parents should be the one to introduce God’s design for sex to their children. God’s word is the standard for truth and is ultimately reliable. It reveals God’s standard about life and human sexuality. In Romans1:24-27, we can see four moral and spiritual truths about homosexuality and lesbianism.

Homosexuality is a behaviour: The Bible never calls homosexuality an identity or an alternative sexuality created by God. The Bible says ‘women…… indulged in sex … With each other. And the men…..doing shameful things with other men……’Romans 1:26 - 27.

Homosexuality is a sinful behaviour: Sinful means that such behaviour is displeasing to God. The word of God says; ‘God let them go ahead into every sort of sex sin’ Romans 1: 24.

Homosexuality and Lesbianism is a substitute for God’s natural plan: the word of God says that “even their women turned against God’s natural plan (Rom.1:26). God created all people to be heterosexuals even as there would be a male and female character among homosexuals .. Homosexuality and lesbianism is a spiritual and emotional disorientation, deviation and disorder of his plan.

As with all sin, the root of homosexuality and lesbianism is caused and maintained by those who refuse to honour God. “They know about him all right, but they wouldn’t admit it or worship him or even thank him all his daily care” Rom.1:21.

All sin is a turning away from God all healing comes from a return to God spiritually and morally, lesbianism and homosexuality as a sinful behaviour that distorts God’s natural plan for human sexuality. Loss of self worth, low self esteem, identity crises and a filthy disposition and a high suicidal tendency are some of the traits in the lives of confessed homosexuals and lesbians.

Homosexuality is not the unforgivable sin: It is important to understand that homosexual behaviour has emotional and psychological roots. While homosexuality is sin, it is not the unforgivable sin. God knows that all of us are sinners prone to emotional wounding and disordered behaviour.

In the gospel of St. John 8: 1-11, we see the story of an adulterous woman who was brought before Jesus. If this had been a homosexual person, Jesus would have meted same act of kindness to such an individual. The word of God says; Jesus loved the woman just as he loves all sinners including homosexuals and lesbians popularly knows as “gays”. He forgave her and commanded her to stop sinning. He said; neither do I condemn you. Go and sin no more. (John 8:11). God loves homosexuals or gays and calls them to repent and be healed. He seeks their conversion, not their shame and ruin.

How to overcome Homosexuality and Lesbianism:

There are six elements to an effective healing program for individuals struggling with lesbianism or homosexuality.

Firstly, the individual most open his/her heart to the pure love of God. Only God can give a new heart through a personal relationship through Jesus Christ. He or she needs to become a child of God. Only Jesus can give the overcomer this real relationship to God because as he says “no one can get to the father except by him (John 14: 6) “To all who received him (Jesus) he gave power to become the children of God” (John 1:12)

Secondly, the individual needs a personal devotional life that include regular study and meditation on God’s word and a vital life of prayers and periodic fasting .

Thirdly, the subject needs to be actively involve with a good Bible teaching and preaching church that offers fellowship and nurture in Christian holiness.

Fourthly, the individual needs a good Christian friend or married couple with whom to share burdens and be held accountable.

Fifthly, the individual needs to be committed to professional Christian counseling to learn about the root of homosexuality and lesbianism, gain personal insight and work through emotional healing

Finally, the individual needs to be involved in a group support ministry with other overcomers. Such a group offers weekly support and education provides Honesty, openness, prayer and encouragement. God loves all gays and there is hope for those trying to overcome lesbianism and homosexuality.

“Don’t you know that those doing such things have no share in the kingdom of God? Don’t fool yourselves. Those who live immoral lives, who are idol worshippers , adulterers or homosexuals will have no share in his kingdom. Neither with thieves or greedy people, drunkards, slanderers or robbers. There was a time when some of you were just like that but now your sins are washed away and you are set apart for God; and he has accepted you because of what the Lord Jesus Christ and the Spirit of our God have done for you” 1cor.6:9-11.

                             Prayer

Heavenly father, forgive me of my sins of sexual immorality against you. Wash me clean from all unrighteousness as I receive Jesus Christ as my Lord and personal Saviour. Amen.

Michaelbenson3000@yahoo.com, viber call + 234(0) 8035536911