Abstract6.2K views, 623 likes, 121 loves, 46 comments, 123 shares, Facebook Watch Videos from Evangelist Daniel Kolenda: What can wash away our sin? Nothing but the blood of Jesus! What a powerful night of...

Abstract16K views, 2.5K likes, 488 loves, 155 comments, 475 shares, Facebook Watch Videos from Evangelist Daniel Kolenda: Only the blood of Jesus can remove the stain of sin! Watch this clip from our past...

AbstractYou are watching RCCG MARCH 22nd 2020 | PASTOR E.A ADEBOYE SPECIAL SERMON Live from the Redemption Camp. #DivineSafety #LeTherebeLight3 #RCCGSpecialService #PastorEAAdeboye YOU CAN ALSO WATCH THE PROGRAMME FROM THESE LINKS: www.holyghostservice.tv, www.rccg.org, new.livestream.com/rccgonline.

Abstract"Spear Masters contends that in Africa there exists only one religion with a vast array of "denominations." African religion is expressed in a different way by each of the denominations, which creates confusion for those who believe that there is more than one African religion. Spear Masters presents information about some of the larger and most significant expressions of the sole African religion, so that the reader will understand the relationship between God the creator and the notions of the relationship with the family and community. The term "spear master" relates to the integrity and ethics that had to accompany the maker and user of the spear in ancient African societies. The essence of religion presented in Spear Masters is the deification of one's society and nation, and making sacred the traditions and rituals of the ordinary lives of the people."--BOOK JACKET

AbstractThis Video is Uploaded For Christian, Biblical And Educational Use Only, Not For Any Monetary Benefits. 2006 Hillsong Conference, Sydney - Australia. http://www.yourlivingmanna.com Android App http://www.android.yourlivingmanna.com #yourlivingmanna #manna_tv

AbstractThe Africa Bible Commentary is a unique publishing event---the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance.

AbstractThis film explores spirit possession in the healing complex of the Tumbuka speaking peoples of northern Malawi. The program focuses on healers called nchimi who employ elements of Christianity and traditional spirit beliefs in the medical practice creating a syncretic form of religious healing.

AbstractIncludes bibliographical references; Brokenness -- Cups running over -- The way of fellowship -- The highway of holiness -- The dove and the lamb -- Revival in the home -- The mote and the beam -- Are you willing to be a servant? -- The power and the blood of the lamb -- Protesting our innocence?

AbstractChristian theology evolves out of questions that are asked in a particular situation about how the Bible speaks to that situation. This book, African Christian Theology, is written to address questions that arise from the African context. It is intended to help students and others discover how theology affects our minds, our hearts, and our lives. As such, it speaks not only to Africans but to all who seek to understand and live out their faith in their own societies. Samuel Kunyihop understands both biblical theology and the African worldview and throws light on areas where they overlap, where they diverge, and why this matters. He explores traditional African understandings of God and how he reveals himself, the African understanding of sin and way the Bible sees sin, and how the work of Christ can be understood in African terms. The treatment of Christian living focuses on matters that are relevant to Christians in Africa and elsewhere, dealing with topics such as blessings and curses and the role of the church as a Christian community. The book concludes with a discussion of biblical thinking on death and the afterlife in which it also addresses the role traditionally ascribed to African ancestors.

AbstractThe Closing Ceremony continues with ‘Holy, Holy, Holy’, the Eucharistic prayer and institution, the Lord’s Prayer, ‘The Lamb of God’, and ‘Dona Nobis Pacem.

AbstractThe study is a response to the call for papers on African issues and it focuses on the theme of blood. The chapter seeks to answer the following questions: Why is blood, the sanctity of life, associated with defilement? How can the good and purity of life which blood symbolizes come out of impurities? How is the practice of blood manipulation represented in biblical texts? How can bodily refuse in this case blood be conceived as a symbol of purity, power and danger? How do readers of biblical texts understand the textual representations and interpretations of blood? Does each mode of blood manipulation rituals function as communicative symbols? Our response to these questions is threefold. First, we consider the sanctity of blood in relation to its purity and power. This is followed by an examination of danger beliefs associated with blood and lastly by an analysis of the sacred/taboo or purity/danger dichotomy within the context of the Old Testament and the New Testament as well as of the Shona Afro-Christians.

Abstractx, 211 p. : 22 cm; Bibliography: p. 207-208; Includes index

AbstractGod has given us the weapons we need to keep Satan in his rightful place of defeat. Joyce Meyer shows us how to access them

Abstract96 pages ; 18 cm; Originally published 1935; Translated from the Dutch by William M. Douglas

AbstractIn this dissertation, the researcher discusses the topic: The Communicative Power of Sacrifices: A Predominantly South African Perspective with Special Reference to the Epistle to the Hebrews'. It investigates blood sacrifices among Xhosa people, and includes some Zulu and Tsonga thoughts, as well as a few examples from elsewhere in Africa. The research findings support the fact that both animal and human blood sacrifices are still performed today. The comparison between biblical blood sacrificial rituals and African ones reveals striking similarities and a few differences. The existence of such similarities poses a pertinent question: to determine whether or not African traditional religious sacrifices, like biblical sacrifices, could also be acknowledged as originating from God. This seems indeed difficult, because such an affirmation would suggest that God has revealed Himself through African traditional religious sacrificial rituals, and would therefore call into question the unique and exclusive biblical claim to revelation. Neyrey's (2005) model of benefactor-client, benefactor-patron has been instrumental in illustrating the mutually influential communication and exchange existing between deities and their worshippers. In order to obtain benefactions from superiors, subordinates have to use inducement and influence - inducement has to do with all sorts of gifts and services, while influence refers to reasons for doing what one does, hence requests, petitions and the like. In religious terms, inducement is called sacrifice, and influence is called prayer. The intensification of the materialisation of anticipated benefits by worshippers entails the multiplication of interactive contact through blood sacrificial rituals, as well as the strengthening of ties between deities and their worshippers, creating a seemingly unbreakable bond. The results of this study's qualitative, empirical research in Gauteng, Kwazulu-Natal and North West provinces have substantiated the above ideas. In the Epistle to the Hebrews, the communicative power of the blood sacrifice of Jesus provided worshippers with eternal salvation, forgiveness of sins and the removal of guilt feelings. Unlike Old Testament animal blood sacrifices, Jesus' once and for all blood sacrifice has communicated powers for soteriological, psychological and sociological benefits. This superior power should be scholarly defended through amicable dialogue.

AbstractThis landmark volume, the first of two, assesses the prospects and promise of Lutheran theology at the opening of a new millennium. From four continents, the thirty noted and respected contributors not only gauge how such classic themes as grace, the cross, and justification wear today but also look to key issues of ecumenism, social justice, global religious life, and the impact of contemporary science on Christian belief.

AbstractThe Africa Bible Commentary is a unique publishing event---the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance.

AbstractThe African Church grapples with practical issues relating o its ability to survive rather than abstract theological matters. Most of the Africans feel more prone to be attacked by evil forces than to commit evil acts. The solution is found in the protective force of the blood of Jesus. This popular theology is sweeping like wildfire across denominational lines in our land. People pray and cover various objects with the blood of Christ as protection against demonic attacks, epidemics, natural disasters, accidents and other suchlike experiences. Does the blood of Christ have a physical and material protection? Does Scripture support prayer for the blood of Christ to protect against perceived enemies and dangers? In whose authority do we challenge is it in the blood or in the name of Jesus? Dr. Olarewaju in this article addresses these questions.

AbstractPraying by the blood of Jesus is highly crucial in spiritual warfare. The power in the blood of the Lamb is the ultimate. No power supersedes it. The blood has been shed. But it must be appropriated and applied. You have the checkbook but you must write the check, This book will teach you how to apply this principle and technique.

AbstractThis article intends to analyse the spirituality of the Azusa Street Mission with a view to achieving two things. Firstly, I will draw attention to an emphasis that seems almost wholly ignored in studies of early Pentecostalism: the blood of Jesus. Secondly, while drawing attention to the considerable prominence of this Christological-soteriological motif within the discourse of Azusa Street, I will seek to find a context for it that might help to explain it. This context will be explored in biblical, spiritual, and racial terms.

AbstractFaith in the blood of Jesus appears to have been part of the woof and warp of the spirituality of the very earliest days of Pentecostalism. Taking Sunderland in 1908-9 as a case study, it seems that some more or less vocal and often highly dramatic demostration of faith in ‘the precious Blood’ was an essential part of the whole baptism in the Spirit experience. Tracing the prehistory and rather short-lived history of early Pentecostal ‘Blood- Mysticism’ I will here examine in some detail how it worked then and suggest that some components of it may also be of use today.

AbstractAfter a brief lexical-semantic summary of the principal senses of ???? in the Hebrew Bible (HB), our focus shifts to this word’s 21 occurrences in the Psalms. How widely and diversely was the notion of “blood” employed in the psalmists’ manifold prayers to the Lord? We then consider the practice of translation in two greatly contrasting sociocultural settings – Western versus African. What are some of the main challenges that translators confront when they attempt to convey the distinct “meanings” of ???? meaningfully – with functionally equivalent content, intent, impact and appeal – in these two disparate contexts? In a Western setting, as expressed in English, the biblical, symbolically sacred understanding of “blood” is virtually non-existent, thus necessitating significant paratextual supplementation, whereas in an African linguistic environment, Chichewa for example, the ancient symbolical sense of “blood” and its contemporary connotations remain so powerful that it requires great care in translation in order to avoid possible misunderstanding or offense in the vernacular text. In the latter case and in certain Psalmic passages, it turns out that instead of some expression relating to “death”, one that rather conveys the notion of “life” may well be more accurate and acceptable, especially when uttered in prayer or praise to the Lord.

AbstractThis article offers the results of research in which two theological fields cooperated in order to investigate one specific repertoire of liturgical rituals. From the perspective of both Liturgical Studies, and its focus on the functioning of ritual within its cultural context, and Old Testament Studies, and a focus on how biblical critics understand certain rituals described in the Priestly texts in the Pentateuch, ritual burning and slaughtering in an AIC was studied. Ritual Studies is beginning to play a much more prominent role in the engagement with books such as Leviticus and Numbers and also in Liturgical Studies, and this article is an example of how these two disciplines can fruitfully cooperate in the study of liturgical rituals in an AIC in South Africa.

AbstractOne of the most common phrases heard in testimony, preaching, and song during the East African Revival (EAR) was the phrase ‘The Blood of Jesus Christ’. Taken from a rich biblical heritage, this phrase encapsulates a wide range of ideas concerning the work of the cross and the power of forgiveness in a believer's life. Whilst, as will be noted, the use of The Blood has been common to many revivals, this article examines especially the theology behind this phrase by looking at the most prominent of the EAR authors – Roy Hession. It investigates seven different applications of The Blood in a believer's life: The Blood as a testament that sin is forgiven, The Blood as cleansing the conscience, The Blood as victory over despair, The Blood as the remover of shame, The Blood as washing away sin, The Blood as the gateway of the Holy Spirit, and finally The Blood as the source of true fellowship. The theology of The Blood has a long history of use in the Church but it also comes with difficulties. To this end the article will investigate the legitimacy of the practice often found in Africa and some Pentecostal circles of invoking The Blood as protection against the demonic. The article closes by considering the reasons why speaking of The Blood in church can be uncomfortable yet is paradoxically of vital importance to revival.