A Statement On Prosperity Teaching - From the Lausanne Theology Working Group, Africa Chapter

We define prosperity gospel as the teaching that believers have a right to the blessings of health and wealth and that they can obtain these blessings through positive confessions of faith and the "sowing of seeds" through the faithful payments of tithes and offerings. We recognize that prosperity teaching is a phenomenon that cuts across denominational barriers. Prosperity teaching can be found in varying degrees in mainstream Protestant, Pentecostal as well as Charismatic Churches. It is the phenomenon of prosperity teaching that is being addressed here not any particular denomination or tradition.


We further recognize that there are some dimensions of prosperity teaching that have roots in the Bible, and we affirm such elements of truth below. We do not wish to be exclusively negative, and we recognize the appalling social realities within which this teaching flourishes and the measure of hope it holds out to desperate people. However, while acknowledging such positive features, it is our overall view that the teachings of those who most vigorously promote the 'prosperity gospel' are false and gravely distorting of the Bible, that their practice is often unethical and unChristlike, and that the impact on many churches is pastorally damaging, spiritually unhealthy, and not only offers no lasting hope, but may even deflect people from the message and means of eternal salvation. In such dimensions, it can be soberly described as a false gospel.

We call for further reflection on these matters within the Christian Church, and request the Lausanne movement to be willing to make a very clear statement rejecting the excesses of prosperity teaching as incompatible with evangelical biblical Christianity.

1. We affirm the miraculous grace and power of God, and welcome the growth of churches and ministries that demonstrate them and that lead people to exercise expectant faith in the living God and his supernatural power. We believe in the power of the Holy Spirit.

However, we reject as unbiblical the notion that God's miraculous power can be treated as automatic, or at the disposal of human techniques, or manipulated by human words, actions or rituals.

2. We affirm that there is a biblical vision of human prospering, and that the Bible includes material welfare (both health and wealth) within its teaching about the blessing of God. This needs further study and explanation across the whole Bible in both Testaments. We must not dichotomize the material and the spiritual in unbiblical dualism.

However, we reject the unbiblical notion that spiritual welfare can be measured in terms of material welfare, or that wealth is always a sign of God's blessing (since it can be obtained by oppression, deceit or corruption), or that poverty or illness or early death, is always a sign of God's curse, or lack of faith, or human curses (since the Bible explicitly denies that it is always so)

3. We affirm the biblical teaching on the importance of hard work, and the positive use of all the resources that God has given us—abilities, gifts, the earth, education, wisdom, skills, wealth, etc. And to the extent that some Prosperity teaching encourages these things, it can have a positive effect on people's lives. We do not believe in an unbiblical ascetism that rejects such things, or an unbiblical fatalism that sees poverty as a fate that cannot be fought against.

However, we reject as dangerously contradictory to the sovereign grace of God, the notion that success in life is entirely due to our own striving, wrestling, negotiation, or cleverness. We reject those elements of Prosperity Teaching that are virtually identical to 'positive thinking' and other kinds of 'self-help' techniques.

We are also grieved to observe that Prosperity Teaching has stressed individual wealth and success, without the need for community accountability, and has thus actually damaged a traditional feature of African society, which was commitment to care within the extended family and wider social community.

4. We recognize that Prosperity Teaching flourishes in contexts of terrible poverty, and that for many people, it presents their only hope, in the face of constant frustration, the failure of politicians and NGOs, etc., for a better future, or even for a more bearable present. We are angry that such poverty persists and we affirm the Bible's view that it also angers God and that it is not his will that people should live in abject poverty. We acknowledge and confess that in many situations the Church has lost its prophetic voice in the public arena.

However, we do not believe that Prosperity Teaching provides a helpful or biblical response to the poverty of the people among whom it flourishes. And we observe that much of this teaching has come from North American sources where people are not materially poor in the same way.

• It vastly enriches those who preach it, but leaves multitudes no better off than before, with the added burden of disappointed hopes.


• While emphasizing various alleged spiritual or demonic causes of poverty, it gives little or no attention to those causes that are economic and political, including injustice, exploitation, unfair international trade practices, etc.


• It thus tends to victimize the poor by making them feel that their poverty is their own fault (which the Bible does not do), while failing to address and denounce those whose greed inflicts poverty on others (which the Bible does repeatedly).


• Some prosperity teaching is not really about helping the poor at all, and provides no sustainable answer to the real causes of poverty.

5. We accept that some prosperity teachers sincerely seek to use the Bible in explaining and promoting their teachings.

However, we are distressed that much use of the Bible is seriously distorted, selective, and manipulative. We call for a more careful exegesis of texts, and a more holistic biblical hermeneutic, and we denounce the way that many texts are twisted out of context and used in ways that contradict some very plain Bible teaching.

And especially, we deplore the fact that in many churches where Prosperity Teaching is dominant, the Bible is rarely preached in any careful or explanatory way, and the way of salvation, including repentance from sin and saving faith in Christ for forgiveness of sin, and the hope of eternal life, is misrepresented and substituted with material wellbeing.

6. We rejoice in the phenomenal growth of the numbers of professing Christians in many countries where churches that have adopted prosperity teachings and practice are very popular.

However, numerical growth or mega-statistics may not necessarily demonstrate the truth of the message that accompanies it, or the belief system behind it. Popularity is no proof of truth; and people can be deceived in great numbers.


7. We are pleased to observe that many churches and leaders are critical and in some cases overtly renounce and cut the links with specific aspects of African primal or traditional religion and its practices, where these can be seen to be in conflict with the biblical revelation and worldview.


Yet it seems clear that there are many aspects of Prosperity Teaching that have their roots in that soil. We therefore wonder if much popular Christianity is a syncretised super-structure on an underlying worldview that has not been radically transformed by the biblical gospel. We also wonder whether the popularity and attraction of Prosperity Teaching is an indication of the failure of contextualization of the Gospel in Africa.


8. We observe that many people testify to the way Prosperity Teaching has in fact impacted their lives for the better—encouraging them to have greater faith, to seek to improve their education, or working lives. We rejoice in this. There is great power in such testimony, and we thank God when any of his children enjoy his blessing.


However, we observe equally that many people have been duped by such teaching into false faith and false expectations, and when these are not satisfied, they 'give up on God', or lose their faith altogether and leave the church. This is tragic, and must be very grievous to God.


9. We accept that many prosperity teachers mostly have their roots in evangelical churches and traditions, or were brought up under the influence of evangelical parachurch ministries.


But we deplore the clear evidence that many of them have in practice moved away from key and fundamental tenets of evangelical faith, including the authority and priority of the Bible as the Word of God, and the centrality of the cross of Christ.


10. We know that God sometimes puts leaders in positions of significant public fame and influence.


However, there are aspects of the lifestyle and behaviour of many preachers of Prosperity Teaching that we find deplorable, unethical, and frankly idolatrous (to the god of Mammon), and in some of these respects we may be called upon to identify and reject such things as the marks of false prophets, according to the standards of the Bible. These include:

• Flamboyant and excessive wealth and extravagant lifestyles.


• Unethical and manipulative techniques.


• Constant emphasis on money, as if it were a supreme good—which is mammon.


• Replacing the traditional call to repentance and faith with a call to give money.


• Covetousness which is idolatry.


• Living and behaving in ways that are utterly inconsistent with either the example of Jesus or the pattern of discipleship that he taught.


• Ignoring or contradicting the strong New Testament teaching on the dangers of wealth and the idolatrous sin of greed.


• Failure to preach the word of God in a way that feeds the flock of Christ.


• Failure to preach the whole gospel message of sin, repentance, faith and eternal hope.


• Failure to preach the whole counsel of God, but replacing it with what people want to hear.


• Replacing time for evangelism with fund raising events and appeals

Rev. Dr. Chris Wright (Chair, Lausanne Theology Working Group); edited by Rev. Dr. John Azumah (Member, Lausanne Theology Working Group); in collaboration with Rev. Prof. Kwabena Asamoah-Gyadu, Chair of the Akropong consultations.

From the Lausanne Theology Working Group, Africa chapter at its consultations in Akropong, Ghana, 8-9 October, 2008 and 1-4 September 2009

Poverty and Thanksgiving: A Call to Righteous Love

Rev Peter Morales, President Unitarian Universalist Association

Thanksgiving has always been my favorite holiday. It calls forth the essential spiritual value of gratitude. I have precious memories of feasts shared with family and with good friends at congregational dinners. I eagerly anticipate this year's gathering.

Imagine inviting family and friends over for Thanksgiving dinner and feeding some of them a lavish feast and some of them scraps and leftovers. While some are served an overabundance of delicious food, others receive tiny portions of unappetizing leavings. Horrible thought!

Two apparently unrelated headlines caught my eye a few weeks ago as I surfed my usual news sites. I can't get them out of my mind. The first is a truly major development: The percentage of people living in poverty in the United States is the highest in half a century. One out of seven Americans lives in poverty.

The second headline was a mere tidbit in the business news. It said something to the effect that companies that make things no one really needs have done very well in this recession. Though apparently unrelated, the two items are, of course, intimately connected. The poor are getting poorer and their numbers are increasing while the rich are doing very well. They continue to buy high tech gadgets and luxury items.



These news items should have been a major religious story. At one level, the growing gap between rich and poor is an economic and political issue. But it is also a moral and, ultimately, a religious issue. There is a temptation to see economic relationships as the result of uncontrollable forces. As a matter of fact, allowing this widening gap between rich and poor is a choice -- a moral choice. And it is a moral choice with enormous spiritual consequences.

All of the great religious traditions teach us that we are connected to one another. Every human being is my brother or sister. Every faith teaches compassion, that those who love God express that by loving others. Every faith also teaches us that we become fully human in community.

Economic inequality pollutes human relationships the way smog pollutes our lungs. Just look at life where the gaps between rich and poor are greatest -- Latin America and Africa. And look back to when the gap was greatest in American history. These were times of slavery and robber barons.

I know from my years in parish ministry the financial strains that beset families. I have seen a member lose her home because of predatory lending practices and witnessed the devastation of a sudden illness. The Centers for Disease Control reports that in 2009 59.1 million Americans had no health insurance, and we know that catastrophic health expenses can plunge families into poverty. Why is it that the United States is the only country in the developed world without universal health insurance for its citizens? And why here, in the richest country in the world, did more than 1 million children go hungry in 2008, according to the Dept. of Agriculture? These are more than political issues; these are spiritual issues as well.



Inequality breeds fear, bitterness, suspicion, crime and violence. It eats away at the dignity and self esteem of the poor while it hardens the hearts of the rich. Inequality numbs our spirits. Ultimately it dehumanizes us. Ironically, social psychology shows us that our grandmothers were right: The rich are not happier.

The answer is not some romantic neo-Marxist notion of a perfect equality. But neither is it the uncontrolled and rapacious avarice that sacrifices people to profit margins and outrageous consumption.

The growing gap between rich and poor harms us all. We can choose a better way. Let us share the bounty of the earth. There is enough for everyone at the Thanksgiving table.

Robert Schuller's Church (Crystal Cathedral) Bankrupt

October 18, 2010

Crystal Cathedral Ministries, the Southern California megachurch founded by television evangelist Robert Schuller, filed for bankruptcy court protection from its creditors, which are owed as much as $100 million.

The church, known for its television show “The Hour of Power,” listed assets and debts of $50 million to $100 million each in Chapter 11 documents filed yesterday in U.S. Bankruptcy Court in Santa Ana, California. The church, based in Garden Grove, claims a congregation of 10,000 members.

“Budgets could not be cut fast enough to keep up with the unprecedented rapid decline in revenue due to the recession,” Senior Pastor Sheila Schuller Coleman said in a statement.

U.S. churches are struggling financially because high unemployment has cut weekly offerings, said Wayne Bradshaw, president and chief operating officer of Broadway Federal Bank. The Los Angeles-based lender does about 25 percent of its lending business with churches.

Broadway, which has about $510 million in assets, has made about $100 million in loans to churches, Bradshaw said. The church-related loans have a higher rate of late payments than Broadway’s other loans, Bradshaw said.

“We’re seeing more late payments,” Bradshaw said in a phone interview. “There certainly has been increasing delinquencies.”

Crystal Cathedral spokesman John Charles said in an interview the church’s revenue has fallen about 40 percent this year. From 2008 to 2009 revenue fell from about $30 million to about $22 million, he said.

To counter the declines, the church sold a 170-acre retreat, cut staff and canceled its “Glory of Easter” program. One of the vendors that provided the animals for that service is among the church’s creditors, along with some television stations and a supplier of high-definition television equipment, Charles said.

The church decided to file bankruptcy after some of its creditors sued for payment, according to the statement. The board of directors on Aug. 27 authorized a bankruptcy filing by Chief Financial Officer Fred W. Southard, according to court papers.

Robert Schuller cited the title of his 1984 book --“Tough Times Never Last, But Tough People DO!” -- as he forecast in the statement that the church will overcome its financial difficulties. Church operations, including the television show, will continue while Crystal Cathedral tries to reorganize and reduce its debts, the church said.

Schuller retired from daily oversight of the church earlier this year. He was succeeded by his daughter, Schuller Coleman.

The Crystal Cathedral was founded in the 1950s at a drive-in theater and attracted congregants with its sermons on the power of positive thinking. It is a glass-enclosed building designed to double as a television studio to broadcast the Sunday worship services. The 145-foot wide chancel area can hold 1,000 singers, and the church organ contains 16,000 pipes.

The entranceway contains two 90-foot-tall doors and the alter is dominated by a 17-foot-tall wooden cross decorated with gold leaf.

Its worship hall featuring a soaring glass spire that opened in 1970 and remains an architectural wonder and tourist destination.

The Gospel of Wealth

By David Brooks

Op-Ed Columnist

New York Times

Published September 6, 2010

Maybe the first decade of the 21st century will come to be known as the great age of headroom. During those years, new houses had great rooms with 20-foot ceilings and entire new art forms had to be invented to fill the acres of empty overhead wall space.

People bought bulbous vehicles like Hummers and Suburbans. The rule was, The Smaller the Woman, the Bigger the Car — so you would see a 90-pound lady in tennis whites driving a 4-ton truck with enough headroom to allow her to drive with her doubles partner perched atop her shoulders.

When future archeologists dig up the remains of that epoch, they will likely conclude that sometime around 1996, the U.S. was afflicted by a plague of claustrophobia and drove itself bankrupt in search of relief.

But that economy went poof, and social norms have since changed. The oversized now looks slightly ridiculous. Values have changed as well.

In the coming years of slow growth, people are bound to establish new norms and seek noneconomic ways to find meaning. One of the interesting figures in this recalibration effort is David Platt.

Platt earned two master’s degrees and a doctorate from the New Orleans Baptist Theological Seminary. At age 26, he was hired to lead a 4,300-person suburban church in Birmingham, Ala., and became known as the youngest megachurch leader in America.

Platt grew uneasy with the role he had fallen into and wrote about it in a recent book called “Radical: Taking Back Your Faith From the American Dream.” It encapsulates many of the themes that have been floating around 20-something evangelical circles the past several years.

Platt’s first target is the megachurch itself. Americans have built themselves multimillion-dollar worship palaces, he argues. These have become like corporations, competing for market share by offering social centers, child-care programs, first-class entertainment and comfortable, consumer Christianity.

Jesus, Platt notes, made it hard on his followers. He created a minichurch, not a mega one. Today, however, building budgets dwarf charitable budgets, and Jesus is portrayed as a genial suburban dude. “When we gather in our church building to sing and lift up our hands in worship, we may not actually be worshipping the Jesus of the Bible. Instead, we may be worshipping ourselves.”

Next, Platt takes aim at the American dream. When Europeans first settled this continent, they saw the natural abundance and came to two conclusions: that God’s plan for humanity could be realized here, and that they could get really rich while helping Him do it. This perception evolved into the notion that we have two interdependent callings: to build in this world and prepare for the next.

The tension between good and plenty, God and mammon, became the central tension in American life, propelling ferocious energies and explaining why the U.S. is at once so religious and so materialist. Americans are moral materialists, spiritualists working on matter.

Platt is in the tradition of those who don’t believe these two spheres can be reconciled. The material world is too soul-destroying. “The American dream radically differs from the call of Jesus and the essence of the Gospel,” he argues. The American dream emphasizes self-development and personal growth. Our own abilities are our greatest assets.

But the Gospel rejects the focus on self: “God actually delights in exalting our inability.” The American dream emphasizes upward mobility, but “success in the kingdom of God involves moving down, not up.”

Platt calls on readers to cap their lifestyle. Live as if you made $50,000 a year, he suggests, and give everything else away. Take a year to surrender yourself. Move to Africa or some poverty-stricken part of the world. Evangelize.

Platt’s arguments are old, but they emerge at a postexcess moment, when attitudes toward material life are up for grabs. His book has struck a chord. His renunciation tome is selling like hotcakes. Reviews are warm. Leaders at places like the Southern Baptist Convention are calling on citizens to surrender the American dream.

I doubt that we’re about to see a surge of iPod shakers. Americans will not renounce the moral materialism at the core of their national identity. But the country is clearly redefining what sort of lifestyle is socially and morally acceptable and what is not. People like Platt are central to that process.

The United States once had a Gospel of Wealth: a code of restraint shaped by everybody from Jonathan Edwards to Benjamin Franklin to Andrew Carnegie. The code was designed to help the nation cope with its own affluence. It eroded, and over the next few years, it will be redefined.

Find article here: http://www.nytimes.com/2010/09/07/opinion/07brooks.html?_r=1&partner=rssnyt&emc=rss

Why Scientists Don't Believe In a Higher Power

Why is it so difficult for Scientists to believe in a higher power?

Francis Collins: Science is about trying to get rigorous answers to questions about how nature works. And it’s a very important process that’s actually quite reliable if carried out correctly with generation of hypotheses and testing of those by accumulation of data and then drawing conclusions that are continually revisited to be sure they are right. So if you want to answer questions about how nature works, how biology works, for instance, science is the way to get there. Scientists are very troubled by a suggestion that other kinds of approaches can be taken to derive truth about nature. And some I think have seen faith as therefore a threat to the scientific method and therefore it to be resisted.

But faith in its perspective is really asking a different set of questions. And that’s why I don’t think there needs to be a conflict here. The kinds of questions that faith can help one address are more in the philosophical realm. Why are we all here? Why is there something instead of nothing? Is there a God? Isn’t it clear that those aren't scientific questions and that science doesn’t have much to say about them? But you either have to say, well those are inappropriate questions and we can’t discuss them or you have to say, we need something besides science to pursue some of the things that humans are curious about. For me, that makes perfect sense. But I think for many scientists, particularly for those who have seen the shrill pronouncements from extreme views that threaten what they’re doing scientifically and feel therefore they can’t really include those thoughts into their own worldview, faith can be seen as an enemy. 



And similarly, on the other side, some of my scientific colleagues who are of an atheist persuasion are sometimes using science as a club over the head of believers basically suggesting that anything that can’t be reduced to a scientific question isn’t important and just represents superstition that should be gotten rid of. 



Part of the problem is, I think the extremists have occupied the stage. Those voices are the ones we hear. I think most people are actually kind of comfortable with the idea that science is a reliable way to learn about nature, but it’s not the whole story and there’s a place also for religion, for faith, for theology, for philosophy. But that harmony perspective does not get as much attention, nobody’s as interested in harmony as they are in conflict, I’m afraid.

How has your study of genetics influenced your faith?

Francis Collins: My study of genetics certainly tells me, incontrovertibly that Darwin was right about the nature of how living things have arrived on the scene, by descent from a common ancestor under the influence of natural selection over very long periods of time. Darwin was amazingly insightful given how limited the molecular information he had was; essentially it didn’t exist. And now with the digital code of the DNA, we have the best possible proof of Darwin’s theory that he could have imagined.

So that certainly tells me something about the nature of living things. But it actually adds to my sense that this is an answer to a "how?" question and it leaves the "why?" question still hanging in the air.

Other aspects of our universe I think also for me as for Einstein raised questions about the possibility of intelligence behind all of this. Why is it that, for instance, that the constance that determines the behavior of matter and energy, like the gravitational constant, for instance, have precisely the value that they have to in order for there to be any complexity at all in the Universe. That is fairly breathtaking in its lack of probability of ever having happened. And it does make you think that a mind might have been involved in setting the stage. At the same time that does not imply necessarily that that mind is controlling the specific manipulations of things that are going on in the natural world. In fact, I would very much resist that idea. I think the laws of nature potentially could be the product of a mind. I think that’s a defensible perspective. But once those laws are in place, then I think nature goes on and science has the chance to be able to perceive how that works and what its consequences are.

Francis Sellers Collins MD, PhD, is an American Physician-Geneticist, noted for his landmark discoveries of disease genes and his leadership of the Human Genome Project (HGP) and described by the Endocrine Society as "one of the most accomplished scientists of our time". He currently serves as Director of the National Institutes of Health (NIH) in Bethesda, Maryland. Collins has written a book about his Christian faith. He founded and was president of the BioLogos Foundation before accepting the nomination to lead the NIH.

The Fundamentals of my Faith

I believe that Adam and Eve were real people, and when Adam sinned, that sin was passed on through human nature to everyone that was ever born on earth again. Because of that, we are all hopelessly lost without the free gift of salvation that Jesus gives to those who trust Him and believe that He died for us.

I believe that Jesus was, and is, and always will be God.

I believe that God manifests Himself in Three Persons: the Father, the Son, and the Holy Spirit.

I believe that Jesus was born of a virgin, who became pregnant by a miracle of the Holy Spirit, never having slept with a man until He was born. Truly, He is the Son of God!

I believe that Jesus lived an absolutely perfect life, never breaking the Law that God himself handed down centuries early to Moses. Because of that, He was worthy of taking our place in the punishment we deserved. The Law of Moses required sacrifices to cover our sins, but Jesus was the perfect sacrifice, and the only one that could remove those sins forever.

I believe that Jesus died for our sins, rose again the third day, and ascended to Heaven, where He still is and always will be, literally advocating to God the Father on our behalf.

I believe that one day Jesus will return to Earth to set up His kingdom here. I believe that before that happens, He will take the Christians away to be with Him. This event is commonly known as the “rapture.”

I believe that an evil man will rise to power, commonly known as the anti-Christ, who will strive to rule the world after the rapture of the church, but will be defeated by the Son of God at His return.

I believe in a thousand years of peace when Jesus returns to rule the world, but after those thousand years a final battle occurs when Satan is loosed from the bottomless pit to deceive the nations one final time. I believe that Christ then gloriously defeats him, and sets up His eternal Kingdom, as the New Jerusalem descends to Earth.

I believe that Believers in Christ will live and reign with Him, during the one thousand years, then throughout eternity.

I believe in the baptism of the Holy Spirit, meaning that God has sent the Holy Spirit to dwell inside of those of us who follow Him.

I believe in the gifts of the Holy Spirit.

I believe that loving God is the greatest commandment, and therefore, not loving God is a sin.

I believe that loving your fellow man in the second greatest commandment, and therefore, not loving your fellow man is a sin.

I believe that the whole Bible is the inspired, completely accurate Word of God.

I believe that good solid spiritual teaching is a result of studying God’s Word, making sure the things you believe are supported by God’s Word, and asking God to help you understand it.

So the question to you is, "What do you believe?"

Strength In Weakness

Maureen D Eha

Charisma Magazine

I have reached the age at which it is hard to tell the difference between a Holy Ghost rush and a hot flash. It wouldn't be so bad if I hadn't come to rely on body temperature as a spiritual thermostat to tell me when the anointing had hit. But now I just have to move out in faith, trusting that God is the initiator even when I don't feel a thing—or when what I'm feeling could be the result of a hormone imbalance rather than the prompting of His Spirit!


This season has brought other physical changes, too—a tiredness I can't seem to shake, wrinkles, sagging skin, body parts that don't want to get in shape no matter how much I do to encourage the process. Perhaps worst of all is the lack of desire to extend myself beyond the minimum requirements for sustaining life. If an activity isn't going to satisfy a crucial need, it isn't worth the effort.

This applies to spiritual pursuits as well. All the passion I once had for fulfilling God's purposes went out the window, I guess, along with good muscle tone and my store of progesterone. It's not that I don't want to be obedient; it's just that I don't want to expend the energy.

But I am learning that in spite of outward indications to the contrary, I am in the perfect condition to carry out God's plans. How is that possible? Because instead of relying on the things that used to keep me going—my own zeal, ambition and commitment to His cause—I am relying on God to compel and sustain me. His Word says that He works in us "both to WILL and to DO for His good pleasure" (Phil. 2:13, NKJV), so I know I can trust Him to get me moving in the right direction when He wants to use me-in spite of my weakness.

I also know I can trust Him to turn my weakness into strength. Well-known inspirational writer Catherine Marshall discovered this truth during a difficult season in her own life. Her husband, Lenny LeSourd, wrote that it was the central message of her book "Light in My Darkest Night" and summarized the truth this way: "If we will let Him, the Lord will help us grow strong precisely in the weak places themselves."

It's certainly not a new revelation. The apostle Paul wrote much the same thing in his second letter to the Corinthians. Referring to the "thorn in the flesh" that he says was given to him "lest [he] be exalted above measure," he declared: "I pleaded with the Lord three times that it might depart from me. And He said to me, 'My grace is sufficient for you, for My strength is made perfect in weakness'" (2 Cor. 12:9).

To Paul, the exchange God offered him-His strength for Paul's weakness-was worth the discomfort the "thorn" caused. "Therefore most gladly I will rather boast in my infirmities," he wrote, "that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong" (vv. 9-10).

Like Catherine Marshall and the apostle Paul, all of us have areas of weakness, no matter how capable we think we are. Yours might be a physical weakness, as mine is right now, or it might be a different form of handicap. Whatever it is, rejoice in it! Praise God for it! For it is in that weak place that God will prove Himself strong on your behalf. And when He does, the credit-and the glory-for whatever fruit is borne as a result will be all His.

Read more: http://www.charismamag.com/index.php/charisma-channels/women/28336-strength-in-weakness#ixzz0q4M0rS4g

Living for a Purpose

Rick Warren

Saddleback Church

It is God himself who has made us what we are and given us new lives from Christ Jesus; and long ages ago he planned that we should spend these lives in helping others. (Ephesians 2:10 LB)

"You were created to add to life on earth, not just take from it. God wants you to give something back." God calls you to a service far beyond anything you could ever imagine. You were put on earth to make a contribution. You weren't created just to consume resources—to eat, breath, and take up space. God designed you to make a difference with your life. You were created to add to life on earth, not just take from it. God wants you to give something back.

The Bible says,

"God has created us for a life of good deeds, which he has already prepared for us to do." (Ephesians 2:10 TEV)

These "good deeds" are your service to the world. Whenever you serve others in any way, you are actually serving God. (Colossians 3:23-24; Matthew 25:34-45; Ephesians 6:7)

What God told Jeremiah is also true for you:

"Before I made you in your mother's womb, I chose you. Before you were born, I set you apart for a special work." (Jeremiah 1:5 NCV)

When most people think of this "special work," they think of pastors, priests, and professional clergy, but God says every member of his family is to minister. In the Bible, the words servant and minister are synonyms, as are service and ministry. If you are a Christian, you are a minister, and when you're serving, you're ministering.

Have you ever wondered why God doesn't just immediately take us to heaven the moment we accept his grace? Why does he leave us in a fallen world? He leaves us here to fulfill his purposes. Once you are saved, God intends to use you for his goals. God has a ministry for you in his church and a mission for you in the world. Is there anything holding you back from accepting God's call to serve him?

What You Should Know About Tattoos

William M. Sudduth Sr

Charisma Magazine

Today it's fashionable to get as much permanent ink on your skin as possible. Is this a healthy trend?

I had never given the subject of tattoos much thought other than occasionally to regret getting mine—until my wife, Janet, and I were ministering in New Zealand in 2003. New Zealand was settled more than 1,000 years ago by a primitive Polynesian people called the Maori. They were headhunters and cannibals who worshiped demon gods. The Maori tattoo most of their bodies, including their faces, which they carve flesh from as a wood carver would etch wood to create a design. Then they apply ink.

On a day off we went sightseeing with a local pastor. He took us to a Maori village. Inside the entrance of the village was a meeting house, and above the entrance was a statue of a demon, the face of which was carved with the same pattern as the men’s faces. I immediately came to the realization that these people had carved their faces to look like the deity they worshiped.

The Lord spoke very clearly to me to study every people group, not just the Maori, and then write a book. As a result, I spent nearly two years researching the origins and history of tattoos and piercing. I studied Pacific Islanders, Native Americans, Europeans, Mid-Easterners, Asians and Africans in my research.

I discovered that all primitive pagan cultures throughout history and on every continent subscribed to some form of body modification or mutilation, usually involving tattoos and/or piercing. In most cases the practice was a part of demon worship. Many groups such as the Maori tattooed themselves to look like the demons to gain acceptance and power from them.

In 1991 hikers in Europe found the frozen, well-preserved body of an “Alpine Iceman.” More than 5,000 years old, he is the oldest frozen mummy ever discovered. He was found with a grass cape, a copper axe, a quiver full of arrows, flint for making fire, and numerous tattoos on his body, including a cross on the inside of the left knee. (It was not a so-called “Christian tattoo.”) He had six straight lines 15 centimeters long above the kidneys, and numerous parallel lines on the ankles.

Subsequent X-rays of his body revealed chronic degeneration of bone and cartilage in the spine and arthritic wear and tear of the knees and ankles. Presumably these tattoos were done by a shaman or medicine man who was invoking the gods on behalf of this man to rid his body of pain.

In 1891, archaeologists discovered the 4,000-year-old mummy of an Egyptian priestess of Hathor—the Egyptian goddess of love. She had parallel lines tattooed on her arms and thighs as well as an elliptical design below her navel. The tattoo below her navel is believed to have had sexual connotations linked to fertility.

Headhunters such as the Maori from the Philippines, Taiwan and other Pacific islands tattooed themselves to appease the gods before the headhunt and to commemorate their success afterward. South American headhunters also used tattoos as part of their rituals. The Hawaiians have actual tattoo gods they consult before doing a tattoo. The Chinese and Japanese used tattoos to ward off evil spirits, to appease different gods and, like the Romans, to identify or “brand” criminals. Roman slaves were tattooed as a sign of ownership, often marked, “Tax Paid.”

Native Americans tattooed themselves and their captives. The Inuit tattooed themselves upon arriving in the cold arctic regions to appease the gods so they would allow them to settle there and survive in the harsh climate.

In the Mideast, Babylonian and Canaanite and Hebrew shrine prostitutes tattooed themselves as part of their worship. Baal worshipers wore tattoos on their hands to gain power from Baal. In India, shrine prostitutes tattooed themselves to look like the various gods they worshiped. In primitive areas of India the wife of the village sorcerer is the tattoo artist.

Because of their dark skin, black Africans didn’t use tattoos as much as they used scarification. This involves cutting the skin with a sharp instrument and then rubbing it with ashes or caustic plant juices that form permanent blisters. Dark pigments, such as charcoal or gunpowder, are then rubbed into the wound to provide emphasis. The wounds are periodically reopened to enhance the raised scar effect.

Other African traditions involve extreme forms of body piercing. Lips and ears are pierced and objects implanted inside, causing the lip or ear tissue to elongate and conform to the shape of the object. Ethiopian women wear a lip plate, which causes the mouth to protrude to resemble the beak of the spoonbill, a creature they worship.

The letting of blood and body modification have always been associated with pagan worship and witchcraft. Pagans and Christians alike know there is power in the blood. In spite of the current interest in tattoos even in the church, all research points to one conclusion: The root of tattooing never changes; it is, and always has been, a pagan spiritual activity.

Find article here: http://www.charismamag.com/index.php/features/2010/january/25807-the-dark-side-of-tatoos

Strange Fire in the House of the Lord

J Lee Grady

Charisma Magazine

No one fully understands what Nadab and Abihu did to prompt God to strike them dead in the sanctuary of Israel. The Bible says they loaded their firepans with incense, ignited the substance and "offered strange fire before the Lord, which He had not commanded them" (Lev. 10:1, NASB). As a result of their careless and irreverent behavior, fire came from God's presence and consumed them.

Zap. In an instant they were ashes.

When Moses had to explain to Aaron what happened to the two men, he said: "It is what the Lord spoke, saying, ‘By those who come near to Me I will be treated as holy, and before all the people I will be honored'" (v. 3). Although we don't know the details of what Nadab and his brother did with the holy incense, we know they were careless and irreverent about the things of God.

This ancient story has relevant application for us today. We don't use incense or firepans in our worship, but we are expected to handle God's Word with care and minister to His people in the fear of the Lord. In other words: No funny business allowed. We aren't allowed to mix God's Word with foreign concepts or mix our worship with pagan practices.

Yet as I minister in various churches around this country I am finding that strange fire is spreading in our midst-even in churches that call themselves "Spirit-filled." Pastors and leaders need to be aware of these trends:

1. Deadly visitations. In some charismatic circles today, people are claiming to have spiritual experiences that involve communication with the dead. One Michigan pastor told me last week that some church leaders he knows promote this bizarre practice and base it on Jesus' experience on the Mount of Transfiguration. The logic is that since Jesus talked to Moses and Elijah on the day He was glorified, this gives us permission to talk to dead Christians and our dead relatives.

Although little is said about these experiences from the pulpit (since the average believer is not ready to handle this "new revelation"), people in some streams of the prophetic movement are claiming to have visitations from Aimee Semple McPherson, William Branham, John Wimber or various Bible characters. And we are expected to say, "Ooooooo, that's so deep"-and then go looking for our own mystical, beyond-the-grave epiphany.

That is creepy. Communication with the dead was strictly forbidden in the Old Testament (see Deut. 18:11), and there is nothing in the New that indicates the rules were changed. Those who seek counsel from the dead-whether through mediums and séances or in "prophetic visions"-are taking a dangerous step toward demonization.

2. Ecstatic rapture. Not long after ecstasy became known as a recreational drug, someone in our movement got the bright idea to promote spiritual ecstasy as a form of legitimate worship. The concept evolved from "spiritual drunkenness" to the current fad in which people gather at church altars and pretend to shoot needles in their arms for a "spiritual high." Some preachers today are encouraging people to "toke the Holy Ghost"-a reference to smoking marijuana.

I hate to be a party pooper, but the Bible warns us to "be of sound judgment and sober spirit" (1 Pet. 4:7). There is plenty of freedom and joy in the Holy Spirit; we don't have to quench it by introducing people to pagan revelry. Christian worship is not about losing control. Those who worship Jesus do it "in spirit and in truth" (John 4:24), and our love for God is not measured by how violently we shake or how many times we fall on the floor.

Recently I told a friend in Pennsylvania that when people get tired of this drug imagery it won't be long before we see some Christians having sexual experiences at the altar. "It's already happening," my friend said. He described a recent "worship concert" in which one of the musicians simulated sex while stroking a microphone and whispering sensual phrases to Jesus. What is next-orgasmic worship? God help us.

3. Angels among us. Angels have always played a vital role in the life of the church. They are "ministering spirits" sent to protect, guide and strengthen believers (Heb. 1:14). But suddenly angels have become the rage in some segments of our movement. People are claiming to see them everywhere, and often the stories don't line up with the Word of God.

During the Lakeland Revival last year in Florida, a man from Germany took the stage and claimed that an angel walked into a restaurant while he was eating a hamburger, took his intestines out and replaced them with a gold substance. Others have testified that angels took them to heaven and operated on them. And many are claiming that angels are dropping feathers, gold dust and precious gems on worshippers.

I know God can do anything. He can make an iron axe head float, hide a coin in a fish's mouth and use a little boy's lunch to feed a multitude. Those were genuine miracles that He can still do today. But we still have to use caution here. There are counterfeits. If we promote a false miracle or a false angel in the Lord's house, we are participating in strange fire.

I know of a case where a man was caught planting fake jewels on the floor of a church. He told his friends he was "seeding the room" to lift the people's faith. I know of others who have been caught putting gold glitter on themselves in a restroom and then running back in a church service, only to claim that God was blessing them with this special favor. Where is the fear of God when Christians would actually fabricate a miracle?

This is a time for all true believers with backbones to draw clear lines between what is godly worship and what is pagan practice. We want the miracles of God, but we also want the fear and reverence of God. We cannot allow this strange fire to spread unchecked.

J. Lee Grady is editor of Charisma. He will be ministering from Feb. 17-27 in England. If this article was forwarded to you, we encourage you to sign up to receive "Fire in My Bones" weekly in your own mailbox.