I’M A PARTAKER OF HIS BODY AND BLOOD!
I declare that the cup of blessing which I bless is a participation in the blood of
Christ and the bread which I break is a participation in the body of Christ,
therefore, I’m a partaker of the very life of Christ. I’m one with the Lord, His
victory is my victory; His ability is my ability. All that He is, He is in me, and
I’m complete in Him. Hallelujah! I’m in oneness with the Lord, and I have
triumphant life in Him. As I partake of the communion, I’m demonstrating my
faith in the blood of Christ for redemption, and on the efficacy of the blood for
the remission of sin. I’m qualified for the communion, for Jesus died to make
me the righteousness of God in Christ Jesus. I take the communion reverently
and meditatively, in a heart of worship and holiness, bearing in mind the
significance of the body and blood of Christ; the fellowship and eternal
redemption it provides. Thank you dear Father, for the body of Jesus that was
broken for me, and His blood that was shed for the remission of my sins. I’m
forever grateful for my oneness with you, and for your glory in my life. Now I
have a brand new life of righteousness, with dominion over sin, in Jesus’
Name. Amen. Hallelujah!
The Sublime Height of HUMILITY
The Sublime Height of HUMILITY
Humility expressed in in simplest term designates an uncritical, unwavering and an unrelenting level of total submission a figure on a higher level of the pecking order. Moreover and in the selfsame manner, humility also refers to a complete and a total level of fealty and obedience and loyalty particularly to an authority on a higher level of echelon and sometimes subtly vice versa but however the latter submission is rare to come by.
At this present juncture, it is apt and fittingly appropriate to apprehend and perceive the height and or the apex of humility.
HUMILITY says, LORD You are my (C)reator and I am Your (c)reator;
LORD You are my (S)uperior and I am Your (i)nferior;
LORD You are the (E)ternal and I am the ephemeral;
LORD You are the (K)ing and I am the subject;
LORD You are the Superordinate and I am the subordinate;
LORD You are the (S)enior and I am the junior.
Moreover and in a similar manner, humility says LORD, I am empty without Your fullness;
I am broken without Your wholeness;
I am susceptible and prone to attack without Your (S)trength;
I am clueless without YOUR insight and wisdom;
Without You, I am nothing. I need You! I need You so desperately and seek You diligently that I am pouring myself out to You here in the secret place.
In conclusion, the brief excerpt above clinically and concisely portrays humility in its superlative reflections and overall ramifications.
My name is MOSES ODIBE OGBAJI, writing from Ichakobe-Ibilla in Benue State, Nigeria.
Saintsquare records releases a brand new single by the ever radiant female Gospel singer and songwriter, Adefolake Odejimi popularly known as SoyeSings
Saintsquare records releases a brand new single by the ever radiant female Gospel singer and songwriter, Adefolake Odejimi popularly known as SoyeSings, titled ” Omemma,” Produced By Memamusic.
SoyeSings titles this one “Omemma” which is a top tier language in the eastern part of Nigeria called the Igbo language. It translates to “someone who does good” and in this context that person is our Heavenly Father, who forever remains faithful and true to his children, showing love abundantly till eternity.
This dynamic minstrel is known for her sensational and Holy Ghost induced approach to worship and praise, and “Omemma” is a song which totally exemplifies these qualities. A song that not only creates a spiritual and mental picture of heaven, it actually has the power to transmogrify one’s whole being, taking and leaving you all alone in His presence.
“Omemma” is a glorious song of gratitude and should be on the lips of every believer and non-believer alike. Life is spiritual, and the life we live is the Zoe of God who watches over us daily, charting our courses to ensure favour, goodness, blessings and grace finds us in our daily endeavors. It’s only reciprocal that we give him praise everyday for truly our God is a good God.
Psalm 34:8 says; Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! All we need to do is to put our utmost trust in him then surely goodness and mercy shall follow us.
“Omemma” is out and trending, so get in this praise filled melody and join people all over the world as we give thanks unto our maker who has loved us unconditionally.
“O M E M. M A.”
Belief and faith , The One True God
Belief and faith
(THE ONE TRUE GOD)
There is the distinction between beliefs in a set of preposition and a faith which enables us to put our trust in them. Believing in the implicitly in the existence of God, the prospect of eternal damnation and the objective reality of purgatory, does not in any way connote faith.
In every history or civilization known to man, there have been some sorts of religion, beliefs and faith within that era. The Igbo’s prayed to Amadioha, Yoruba believed in Oludumare. The Greece’s believed in the gods of Olympus, the Roman’s made sacrifices to Mars the god of war, the Egyptians prayed to the hawk head god, made sacrifices to Anubis the keeper of the underworld and he that grants passage to the afterlife. The Lumeria made libation in honor of Tiki the ancestor of men, the Indians worshipped the Shiva the three faced god or the trinity god. The Vikings waged war in the name of the one eye god, Odin. Over millenniums and all civilization there have and will always be beings the human race puts faith on. What all these religions have in common was the polytheistic nature of all their gods.
In recent time religion, belief and faith has taken a new look. The look of the, one true God. The monotheistic nature, of the religion of the descendants of Abraham. The Jewish, Islam, and the Christian religion.
Everyday more people come out to challenge the existence of god. Science seems to have disposed of the creator God and biblical scholars have proved that Jesus had never claimed to be divine. With all these going on it would seem that god as an aberration, is something the human race had outgrown.
We know as children our ideas about god are formed and as we grow up we lose those childish innocence and we start to ask questions pertaining to the nature of god. I remember in one of my philosophy class, our lecturer asked us, who created you? The class chorused God, He asked again. Who created god? And we said no one, that god is the uncreated creator. He went on to ask us, then how did the uncreated creator come into existence? And no one had an answer to that. The class went quiet, he told us to go home and think about it. It’s been over nine years since that faithful day; I still don’t have an answer to that question. And it won’t be too much of a stretch if I say no one knew the answer to that question. And that had been an exam question. F9 would have been the order of the day. The reason had been that we were taught that, nothing can exist in a vacuum. So if God created us and all the beauties of the earth, then how did God come into be? This is where your faith comes into play. Believing in the unseen and having enough faith to not give up.
People with no peculiar religious background may find that their notion of God was formed at infancy. Since those days, we have put away childish things and have discarded the god of our first year. People in questions of faith believe that god had to be the simply projection of human needs and desires.
Faith deals with believing and trusting in the unseen, instead of waiting for God to descend from on high to prove his existence, you should deliberately create a sense of him for yourself.
There is no rational to define the existence of god, in a sense of reality no one is expected to experience god as an objective fact that could be discovered by the ordinary rational process.
Faith in things not seen, hope, and love are then three of the requisite manifestations of faith. It is faith in this sense, as the core of that comprehensive stance toward God to which God calls us.
One thing that over and over comes to the fore, when faith in God is spoken of, is the obedience required by faith. Apart from the actions of obedience there is no well-formed faith in God this in addition to the fact that the stance of faith itself marks an obedient response to God. “By faith Abraham obeyed the call.” (Heb. 11:8) In other passages what comes to the fore is that an expectant hope in God’s promises and actions is required for well-formed faith. “Faith gives substance to our hopes.” (Heb. 11:1) Frequently also there is emphasis on the faithfulness (fidelity, endurance) required of the one who fully trusts in God. And often what is in view when faith in God is spoken of is the belief required by well formed faith in particular, the acceptance of the words of God and of those who speak on his behalf. ( John 2:22: “And they believed the Scripture and the word which Jesus had spoken.”) Then, too, faith in God finds its manifestation in worship of God, in praise of him, in address (prayer) to him, and so on.
It may be added that some of the belief required for genuine, well formed faith is not only required by such faith but is required if there is to be faith in God at all, even malformed and underdeveloped faith. One cannot, for example, trust God if one does not even believe that God exists. No doubt it was this point that the writer of Hebrews had in mind when he said, almost by the way, that “whoever would draw near to God must believe that he exists and that he rewards those who seek him.
Since it is Christian faith that we especially have in mind, it seems appropriate to proceed by looking at how the sacred documents of Christianity — the writings of the New and Old Testament —understand faith rather than by exploring the ordinary use of the word “faith” and then defining the derivative phrase “Christian faith.” Various writers of the New Testament record Jesus as having urged his hearers to take up the stance of faith. Likewise, those and other New Testament writers urge their own readers to take up this same stance of faith. Indeed, they urge their readers to take up this stance toward Jesus himself. It is clear that when the writers urged this stance on their readers, and when Jesus urged it on his hearers; they and he saw themselves as doing so on behalf of God. God himself calls us to the stance of faith. Let us then look at what the New Testament writers called their readers to, and what Jesus called his hearers to, when they and he, speaking on behalf of God, called them to faith. Sometimes when the New Testament writers represent God as requiring faith of us, they are thinking of faith as one among other things that God requires of us. Faith is then one among other “virtues.” Paul, in 1 Corinthians 13, urges faith along with hope and love on his hearer.
The idea of god formed in one generation by one set of human beings could be meaningless in another. The poetry, art are all imagination of man. Had the notion of god not had its flexibility, it would not have survived to become one of the greatest human ideas. One when conception of god has ceased to have meaning or relevance, it been quietly discarded and replaced by a new theology. Realistically speaking there is no objective view of god; each generation has created the image of God that works for them.
According to Aquinas it is possible for us to have scientific knowledge of the existence and immateriality, unity, simplicity, and perfection of God. As Aquinas sees it, scientia is knowledge that is inferred from what is seen to be true:
Any science is possessed by virtue of principles known immediately and therefore seen. Whatever, then, is an object of science is in some sense seen.
Now Aquinas believes that human beings (even in our earthly condition here below) can have knowledge, scientific knowledge, of God’s existence, as well as knowledge that he has such attributes as simplicity, eternity, immateriality, immutability and the like. In Summa Theologiae Aquinas sets out his famous “Five Ways,” or five proofs of God’s existence: in Summa Contra Gentiles he sets out the proof from motion in much greater detail; and in each case he follows these alleged demonstrations with alleged demonstrations that God possesses the attributes just mentioned. So natural knowledge of, God is possible. But the vast majorities of those who believe in God, he thinks, do not have knowledge of God’s existence but must instead take it on faith. Only a few of us have the time, inclination, and ability to follow the theistic proofs; the rest of us take this truth on faith. And even though God’s existence is demonstrable, even though we are capable of knowing it, nevertheless it is appropriately proposed to human beings as an object of faith. The reason, in brief, is that our welfare demands that we believe the proposition in question, but knowledge of it is exceedingly hard to come by.
For the rational truth about God would have appeared to only a few, and even so after a long time and mixed with many errors; whereas on knowing this depends our whole welfare, which is in God.
From all this it is clear that, if it were necessary to use a strict demonstration as the only way to reach a knowledge of the things we must know about God, very few could ever construct such a demonstration and even these could do it only after a long time. From this it is evident that the provision of the way of faith, which gives all easy access to salvation at any time, is beneficial to man.
So most, of those who believe in God do so, on faith. Fundamentally, for Aquinas, to accept a proposition on faith is to accept it on God’s authority; faith is a matter of “believing God”. For that which is above reason we believe only because God has revealed it”. Now what about those who believe in God on faith even though they do not know that God exists?.
He does discuss a closely related question, however: the question whether those who believe (take on faith) what is “above reason” are irrational or foolish, or in his terms, “believe with undue levity”:
[Those who place their faith in this truth, however, “for which the human reason offers no experimental evidence,” do not believe foolishly, as though “following artificial fables” (II Peter 1:16). For these “secrets of divine Wisdom” (Job 11:6) the divine Wisdom itself, which knows all things to the full, has deigned to reveal to men. It reveals its own presence, as well as the truth of its teaching and inspiration, by fitting arguments; and in order to confirm those truths that exceed natural knowledge, it gives visible manifestation to works that surpass the ability of all nature. Thus, there are the wonderful cures of illnesses, there is the raising of the dead, and the wonderful immutation in the heavenly bodies; and what is more wonderful, there is the inspiration given to human minds, so that simple and untutored persons, filled with the gift of the Holy Spirit, come to possess instantaneously the highest wisdom and the readiest eloquence. In the midst of the tyranny of the persecutors, an innumerable throng of people, both simple and most learned, flocked to the Christian faith. In this faith there are truths preached that surpass every human intellect; the pleasures of the flesh are curbed; it is taught that the things of the world should be spurned. Now, for the minds of mortal men to assent to these things is the greatest of miracles, just as it is a manifest work of divine inspiration that, spurning visible things, men should seek only what is invisible. Now, that this has happened neither without preparation nor by chance, but as a result of the disposition of God, is clear from the fact that through many pronouncements of the ancient prophets God had foretold that He would do this. The books of these prophets are held in veneration among us Christians, since they give witness to our faith.
Faith which does not speak out frankly, which deserts its own standpoint for the standpoint of unbelief. What use to unbelief is a faith which obviously knows different? And how shocking for unbelief is a faith which only pretends to take up with unbelief a common position. . . . This dilemma betrays the inner contradiction in every form of a “Christian” natural theology. It must really represent and affirm the standpoint of faith. Its true objective to which it really wants to lead unbelief is the knowability of the real God through Himself in his revelation. But as a “natural” theology, its initial aim is to disguise this and therefore to pretend to share in the life-endeavour of natural man. It therefore thinks that it should appear to engage in the dialectic of unbelief in the expectation that here at least a preliminary decision in regard to faith can and must be reached. Therefore, as a natural theology it speaks and acts improperly. . . . We cannot experiment with unbelief, even if we think we know and possess all sorts of interesting and very promising possibilities and recipes for it. We must treat unbelief seriously. Only one thing can be treated more seriously than unbelief; and that is faith itself or rather, the real God in whom faith believes. But faith itself—or rather, the real God in whom faith believes —must be taken so seriously that there is no place at all for even an apparent transposition to the standpoint of unbelief, for the pedagogic and playful self-lowering into the sphere of its possibilities.
We must try to penetrate a bit deeper into these objections to natural theology. That somehow it is improper or un-Christian or dishonest or impious to try to prove God’s existence; but how exactly? Dilemmas have horns; what are the horns of this one? The following, I think. In presenting a piece of natural theology, either the believer must adopt what Barth calls “the standpoint of unbelief or he must pretend to his unbelieving interlocutor to do so. If he does the former, he deserts his Christian standpoint; but if he does the latter, he is dishonest, in bad faith, professing to believe what in fact he does not believe. But what is the standpoint of unbelief and what is it to adopt it? And how could one fall into this standpoint just by working at natural theology, just by making a serious attempt to prove the existence of God?
‘’ Atheist say no one can prove the existence of God; and they are right. In the same light no one can disprove that God exists; I see God in everything; the sea waves, volcanic eruption, the life miracles we experience. I feel his presence everywhere… to me, I know that he exist. I belief and I have faith. The question now, Do you belief in GOD?
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