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"I Am Dangerously Wealthy, I Am Rich" – Bishop David O. Oyedepo [Watch Full Video & Photos]

Saturday, December 08, 2018 ACCRA24.COM 0

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<tr><td style="text-align: center;"><a href="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo-shiloh_2018.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="439" data-original-width="800" height="350" src="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo-shiloh_2018.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Bishop David O. Oyedepo</td></tr>
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AfricaChurches.com confirmed that, God said to <a href="https://africachurches.com/profile-biography-of-bishop-david-olaniyi-oyedepo/" rel="noopener" target="_blank"><strong>Bishop Dr. David O. Oyedepo</strong></a> - “The hour has come to liberate the world from all oppressions of the devil through the preaching of the word of faith, and I am sending you to undertake this task.”<br />
<br />
 So, the Man of God who has two private jets, a fleet of luxurious vehicles and a number of estate properties both in his home country Nigeria and abroad disclosed that he does not need any support from government considering his net worth.<br />
<br />
 According to AfricaChurches.com analyst, the man of said - “I don’t share any booty from any government during Shiloh 2018.<br />
<br />
 Even more, I have a clear conscience; I am dangerously wealthy.<br />
<br />
 I am rich, whatever I want, comes.

Hence, he said that’s what they call wealth,” are the exact quotes of the founder and presiding Bishop of the Living Faith Church Worldwide, aka Winners Chapel, <a href="https://africachurches.com/profile-biography-of-bishop-david-olaniyi-oyedepo/" rel="noopener" target="_blank"><strong>Dr David Oyedepo</strong></a>.<br />
<br />
 Further more, <a href="https://africachurches.com/profile-biography-of-bishop-david-olaniyi-oyedepo/" rel="noopener" target="_blank"><strong>Oyedepo</strong></a> noted that for anyone to dominate his world, he has to first dominate the issues of his life. “Until one is rescued, he cannot rescue others.<br />
<br />
 Finally, we must remove the beam in our eyes before we can remove the mote in other people’s eyes,” he urged.
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<h3>
Watch Full Video Below:</h3>
<iframe allowfullscreen="allowfullscreen" frameborder="0" height="380" scrolling="auto" src="https://content.jwplatform.com/players/n9cmstam-LSTg1wml.html" width="100%"></iframe>

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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo-shiloh-2018.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="435" data-original-width="800" height="348" src="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo-shiloh-2018.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Shiloh 2018 First Message by Bishop Dr. David O. Oyedepo</td></tr>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo_shiloh-2018.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="430" data-original-width="800" height="342" src="https://africachurches.com/wp-content/uploads/2018/12/bishop-david-oyedepo_shiloh-2018.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Shiloh 2018 First Message by Bishop Dr. David O. Oyedepo</td></tr>
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<strong>Source: <a href="https://africachurches.com/" rel="dofollow noopener noreferrer" target="_blank">AfricaChurches.com - Churches News Portal</a>
</strong>

"I Am Dangerously Wealthy, I Am Rich" – Bishop David O. Oyedepo [Watch Full Video & Photos]

Bishop David O. Oyedepo AfricaChurches.com confirmed that, God said to Bishop Dr. David O. Oyedepo - “The hour has come to liberate the...

Extremely Happy Home Secret (Tonic) For Everyday Marriage

Sunday, October 14, 2018 ACCRA24.COM 0

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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEK4W1KHt_lhs7s4sjMxMYUjwrjmxdq76RlBRyCOznXrqkG-RrDWIvPb7-LuSYjg_o3esR7z2ZEEQNSd0rrAIJ1QsCPmgksyqKpeoomHyqI2p7B7-71lTqnYLii2Yot6zog6BJaoMMIQlu/s1600/happy-marriage.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEK4W1KHt_lhs7s4sjMxMYUjwrjmxdq76RlBRyCOznXrqkG-RrDWIvPb7-LuSYjg_o3esR7z2ZEEQNSd0rrAIJ1QsCPmgksyqKpeoomHyqI2p7B7-71lTqnYLii2Yot6zog6BJaoMMIQlu/s640/happy-marriage.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Happy Home Secret (Tonic) For Everyday Marriage</td></tr>
</tbody></table>
Everyone you marry has a weakness. Only God does not have a weakness. So if you focus on your spouse's weakness you can't get the best out of his strength - <strong>*Secret 1*</strong>
<br />
<h2>
*Secret 2*</h2>
Everyone has a dark history. No one is an angel. When you get married or you want to get married stop digging into someone's past. What matters most is the present life of your partner. Old things have passed away. Forgive and forget. Focus on the present and the future.
<br />
<h2>
*Secret 3*</h2>
Every marriage has its own challenges. Marriage is not a bed of roses. Every good marriage has gone through its own test of blazing fire. True love proves in times of challenges. Fight for your marriage. Make up your mind to stay with your spouse in times of need. Remember the vow *For better for worse*. In sickness and in health be there.
<br />
<h2>
*Secret 4*</h2>
Every marriage has different levels of success. Don't compare your marriage with any one else. We can never be equal. Some will be far, some behind. To avoid marriage stresses, be patient, work hard and with time your marriage dreams shall come true.
<br />
<h2>
*Secret 5*</h2>
To get married is declaring war. When you get married you must declare war against enemies of marriage. Some enemies of marriage are:
<strong>Ignorance </strong>
<strong>Prayerlessness</strong>
<strong>Unforgiveness </strong>
<strong>Third party influence </strong>
<strong>Stinginess</strong>
<strong>Stubbornness </strong>
<strong>Lack of love </strong>
<strong>Rudeness</strong>
<strong>Laziness </strong>
<strong>Disrespect </strong>
<strong>Cheating</strong>

Be ready to fight to maintain your marriage zone.
<br />
<h2>
*Secret 6*</h2>
There is no perfect marriage. There is no ready made marriage. Marriage is hard work. Volunteer yourself to work daily on it. Marriage is like a car that needs proper maintenance and proper service. If this is not done it will break down somewhere exposing the owner to danger or some unhealthy circumstances. Let us not be careless about our marriages.
<br />
<h2>
*Secret 7*</h2>
God cannot give you a complete person you desire. He gives you the person in the form of raw materials in order for you to mould the person that you desire. This can only be achieved through prayer, love and Patience

<
<br />
<h2>
*Secret 8*</h2>
Getting married is taking a huge risk. You can not predict what will happen in the future. Situations may change so leave room for adjustments. Husband can lose his good job or you may fail to have babies. All these require you to be prayerful otherwise you might divorce.
<br />
<h2>
*Secret 9*</h2>
Marriage is not a contract. It is permanent. It needs total commitment. Love is the glue that sticks the couple together. Divorce start in the mind and the devil feeds the mind. Never ever entertain thoughts of getting a divorce. Never threaten your spouse with divorce. Choose to remain married. God hates divorce.
<br />
<h2>
*Secret 10*</h2>
Every marriage has a price to pay. Marriage is like a bank account. It is the money that you deposit that you withdraw. If you don't deposit love, peace and care into your marriage, you are not a candidate for a blissful home.

*So today let us pray for our marriages and ask God to help us where we are lacking in the marriage. May God bless you. I love you all.*

Extremely Happy Home Secret (Tonic) For Everyday Marriage

Church News Dating enemies of marriage Featured god Love Marriage married Religion Religious News Sermons Teachings Extremely Happy Home Secret (Tonic) For Everyday Marriage

Happy Home Secret (Tonic) For Everyday Marriage Everyone you marry has a weakness. Only God does not have a weakness. So if you focus on...

The emergence of Prophetism in Ghana From 1914 to 2018

Wednesday, May 09, 2018 ACCRA24.COM 0

<br />
<br />
The emergence of prophetism in Ghana’s Christianity.<br />
 It started in Axim, and Apollonia in Nzima in 1914 by Prophet Harris4<br />
and was later supported by Prophets Swatson and Oppong after being influenced by<br />
Prophet Harris. J. K. Asamoah-Gyadu postulates that this form of prophetism was<br />
partly a reaction “against the over-cerebral and rationalistic nature of Western forms<br />
of being Christian. The inability of Western Christianity to integrate Charismatic<br />
experiences, particularly healing and prophecy, into worship in Africa, led in time to<br />
the rise of a plethora of independent, indigenous church movements under various<br />
local charismatic figures.”5 Ghanaian world-views such as language, dancing, among<br />
others, were used in Christian worship services in the midst of pneumatic activities.6<br />
J. Annorbah-Sarpei asserts that the prophetic activities of these prophets curtailed<br />
the activities and popularity of Tigare shrines that were highly patronised in those<br />
days.7 In other words, they served as Christian alternative for Tigare shrines.<br />
<br />
Their activities were mainly concentrated in the rural areas. This may be due to<br />
the low level of education by their leaders or the desire to eradicate idol worship,<br />
which was more rampant in the rural areas. However, the pioneers of prophetism<br />
in Ghana’s Christianity began to decline after about 50 years of existence and<br />
popularity. Research in 1986 and 1991 by Ghana Evangelism Committee (GEC),<br />
has shown that the AICs began declining in membership in the 1970s.8 There were<br />
three main reasons associated with their decline: derogatory remarks; charisma and<br />
succession; and hermeneutics.<br />
 (i) P. Mwaura asserts that in view of their rootedness<br />
in African religio-cultural world-view, they were demonised by newer Pentecostal<br />
Churches.9 Simply put, they were derogated as ritualistic and occultic<br />
<br />
(ii) Asamoah-Gyadu postulates that in view of the fact that it was the charisma of the founders<br />
that attracted members, the death of a founder without commensurate replacement<br />
in the area of charisma contributed to the decline.10<br />
<br />
(iii) Amevenku11 holds that leaders of the AICs perceive theological education as a form of Westernisation and therefore preferred a mentorship form of training over formal theological training.<br />
This relegated biblical interpretation to the popular level. Hence the primary purpose<br />
of hermeneutics, which sought to understand the original intended meaning of a<br />
passage and delineate it to contemporary audiences, was not followed.<br />
<br />
The leaders of the AICs were not theologically trained readers of the Bible.<br />
They were ordinary readers of the Bible to empower and motivate faith in their<br />
audience for miracles or to solve existential needs. Using the local language versions<br />
of the Bible, they selected text(s) that have some parallels with the Ghanaian socioreligio-<br />
cultural settings without exegeting to find what the text meant to its “original”<br />
audience. It was contextualised and appropriated on the literal face. This art was<br />
popularly understood as being biblical. It is the selection of text(s) and practices in the<br />
Bible and its adaptation to produce solutions for existential issue. The interpretation<br />
of the text(s) was based on the personal experience of the leader/interpreter, which<br />
he/she claimed to have been received by the Holy Spirit. However, the canon of the<br />
Bible was highly respected among the AICs and treated as sacred. This is due to their<br />
rejections of critical reading and interpretation of the Bible.<br />
<br />
Nevertheless, the contributions of the AICs to prophetism in Ghana’s Christianity<br />
cannot be ignored. (i) The AICs considered gender issues in the clergy by involving<br />
women among the leaders of the church.<br />
<br />
The qualification was the exhibition of charisma. This has made way for women like Grace Tani to join the evangelistic team of Harris. (ii) They encouraged the use of indigenous mother tongue as the<br />
main lingua franca in Christian liturgy, hence the use of local choruses, drumming<br />
and spontaneous dancing in worship services. (iii) They encouraged pneumatic<br />
Christianity that led to provision of existential needs of worshipers.<br />
<h2>
Phase 2</h2>
Neo-prophetism in Ghana started with the Classical Pentecostals (CPs) led by<br />
Apostle Peter Newman Enim (1890-1984). James McKeown, Gilbert Ablorh<br />
Lawson, and Prophet John Mensah were influential in this phase. Lawson and<br />
Mensah later formed the Divine Healers Church and Church of Christ (Spiritual<br />
Movement) respectively.14 This phase of prophetism emphasised divine healing. Too<br />
much has not been heard of this phase of prophetism.15 Scripture interpretation in<br />
this phase was also selective and directed towards this worldly hermeneutics. They<br />
selected text(s) that border on God’s promise of healing and good health which were<br />
interpreted from the world-view of the leader and the audience. Healing events in the<br />
Bible were interpreted as proofs and examples for the leaders to exercise the gifts of<br />
healing and the audience (sick) to have faith to be healed.<br />
<h2>
Phase 3</h2>
Revival of Christian fellowships in tertiary institutions expressed a certain level of<br />
prophetism. A. O. Atiemo suggests that this prophetism was mostly found among<br />
students who had experienced the fellowship of the Scripture Union (SU) at the<br />
secondary school level.16 Reporting on prophetic activities of these fellowships at<br />
Kwame Nkrumah University of Science and Technology (KNUST), S. Adubofour<br />
postulates that “prophecy was the excitement of the day”.17 Emphasis was placed<br />
on the prophet-hood of all believers. Although the leaders in this phase were quite<br />
educated and could read fluently in English, they were not theologically educated.<br />
Scripture interpretation was largely dependent on the experiences of the leader with<br />
the Holy Spirit, with emphasis on lexical meaning of some key words in the text(s) chosen. The Bible was believed to have been written with the concerns of 21st<br />
century Ghanaian Christians in mind.<br />
<h2>
Phase 4</h2>
The fourth phase of prophetism in Ghana’s Christianity was vivid in the prayer camps<br />
of the Church of Pentecost (CoP). J. Quayesi-Amakye asserts that there were two<br />
kinds of prophets in the CoP:18 (i) Grassroots prophets are untrained and not officially<br />
recognised by the church. (ii) Conversely, the official or institutionalised prophets<br />
are those trained and accepted by the church. These prophets have established prayer<br />
camps where they operate. Examples include Prophetess Grace Adu’s Adumfa<br />
Prayer Camp located in the Central Region, and Mama Grace’s Agape Prayer Camp<br />
located at Ablekuma in Accra. These prayer camps served as a place for seeking<br />
God’s intervention in existential needs.<br />
Prophets in this phase were either semi-literate or illiterate in English language,<br />
but they could read the version(s) of the Bible in local languages. Scripture<br />
interpretation was at the mercy of the prophetic gift of the leader. He/she quotes a<br />
scripture text(s) claimed to have been given by the Holy Spirit through dream and to<br />
have been instructed concerning how it should be interpreted and appropriated for<br />
solutions to existential problems.<br />
<h2>
Phase 5</h2>
The fifth phase of prophetism was begun in the 1990s by indigenous charismatic<br />
Ghanaians. It is what Paul Gifford partly referred to as Ghana’s New Christianity.19<br />
Many Christian programmes and statements were linked with the word “prophetic”<br />
or “prophet” in order to attract and maintain members in the church. The word<br />
“prophetic” means that members would receive personal prophecies. Apostle<br />
Kwamena Ahinful suggests that many members were forcing their pastors to<br />
prophesy.20 The powerful pastor was the one who prophesied and whenever he/she<br />
laid hands on any member, he/she would fall under the anointing.<br />
Although some of the programmes could be labelled as “prophetic”, Prophet<br />
Bill Hamon noted that some of the programmes were only prophetic in name; the<br />
organisers were only “interested in drawing people in to pay large seminar fees to<br />
bolster the finances of their church [rather] than to minister prophetically to the people.”<br />
<br />
Prophet Emmanuel Amoah, Prophets Bernard Opoku Nsiah, Prophet Christopher Yaw Annor, Elisha Salifu Amoako, Isaac Anto, Eric Nana Kwesi Amponsah, and Isaac Owusu-Bempah, among others, were progenitors of this neo-prophetism. They gradually positioned themselves as religious mediators<br />
in the Ghanaian society.22 Biblical interpretation during this period was the selection<br />
of related text(s) in words and acts to form a coherent whole. It is also referred to as<br />
interpreting the scriptures based on revelation. Revelation here refers to the leading<br />
of the Holy Spirit to select similar text(s) in the Bible to show progression to having<br />
better and fast-track solutions. Although it was meant to activate the presence of the<br />
Holy Spirit to solve the problems of the audience, the context of the text(s) was not<br />
usually considered.<br />
<h2>
Phase 6</h2>
There was re-emergence of a new form of prophetism in the 2000s in Ghana. The<br />
prophetic ministries of some indigenous Ghanaians: Prophet Ebenezer Opambour<br />
Yiadom, Bishop Daniel Obinim, Bishop Daniel Bonigas, and Prophet Gabriel<br />
Akwasi Sarpong, to mention but a few, can be referred to as the sixth phase of<br />
neo-prophetism in Ghana’s Christianity. Although many of them claimed to have<br />
begun ministry prior to the year 2000, it was obvious that they gained popularity and<br />
influence in the 2000s. They were the most criticised phase of neo-prophetism due<br />
to: (i) the demand for money from members before accessing their services and the<br />
sale of prophylactics at exorbitant rate;23 (ii) immoral acts; (iii) extravagant lifestyle;<br />
(iv) and lack of financial accountability, among others. This phase of prophetism<br />
is the loudest due to the use of the media. They have polluted the airwaves with<br />
this worldly hermeneutics and are visible on giant bill boards in cities. Many of<br />
them conduct services throughout the days of the week coupled with all-night vigils,<br />
mostly on Fridays. Scripture text(s) that demand an act by the audience were usually<br />
selected and interpreted to commit the audience to respond by giving to the prophet<br />
to activate the power in the text(s) and on the prophet to cause a miracle. The context<br />
of the audience is key to the interpretive process.<br />
<br />
We can deduce from the burgeoning discussion that prophetism in Ghana’s<br />
Christianity is a “perennial phenomenon”24 which seeks to replicate or re-enact and<br />
maintain biblical prophetism – especially in the book of Acts and in the early church<br />
in the context of a socio-religious world-view of Ghana. Each phase emerged at the time when the existing phase seemed to be losing relevance and members were looking for quick and better means of having solutions to their needs. Neo-prophetism usually promises better services than previous or existing prophetic ministries.<br />
<br />
They have succeeded in making time to meet the pastoral needs of their members.<br />
However, some members were not satisfied with the outcome of encountering a<br />
prophet.25 Their teachings emphasised the work of Satan to frustrate the success of<br />
believers and that the power of the Holy Spirit must be engaged through the charisma<br />
of a prophet to destroy the works of Satan and his cohorts.26 Scripture interpretation<br />
process took into consideration the context of the prophet and the audience. It is<br />
usually the re-enactment of text(s) in the Bible without exegesis. This is generally<br />
considered as being biblical or adhering to biblical principles.<br />
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The emergence of Prophetism in Ghana From 1914 to 2018

Christology Church News Eschatology Featured Holy Bible neo-prophetism Pneumatology Prophecy prophet Prophetism Religion Religious News Richest Pastors Soteriology Systematic Theology Teachings The emergence of Prophetism in Ghana From 1914 to 2018

Prophetism in Ghana From 1914 to 2018 History of prophetism in Ghana’s Christianity, beginning from 1914 to 2018's PHASES OF PROP...

"I Am Dangerously Wealthy, I Am Rich" – Bishop David O. Oyedepo [Watch Full Video & Photos]

Extremely Happy Home Secret (Tonic) For Everyday Marriage

The emergence of Prophetism in Ghana From 1914 to 2018

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