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Have Faith in God // CRAIG W. HAGIN. Let Him Work Out the Details. PAGE 8. The Believer's Authority. Regarding Finances // KENNETH E. Kenneth E Hagin the Believers Authority - Download as PDF File .pdf), Text File ( .txt) or read online. The authority of the believer is unveiled more fully in the. Read The Believer's Authority PDF - by Kenneth E. Hagin Kenneth Hagin Ministries | A few of us have barely gotten to the edge of that authoriity.
ThereBs no sin problem. Fesus settled that. ThereBs Aust a sinner problem. Hes, thatBs a little different from what people have been taught, but itBs what the Bible sas.
The sinner doesnBt 6now what belongs to him, so it wonBt do him an good. B the same to6en, if 3hristians donBt 6now the things that belong to them, the wonBt do them an good. The need to find out about what belongs to them.
ThatBs wh? That man had lived in abAect povert, peddling newspapers for a living, et he had mone. He could have lived in the finest hotel in town instead of that little, rundown room. He could have eaten the best food instead of garbage. But he didnBt use what belonged to him. C 7Hosea ,. W2R to tread on serpents and scorpions, and over all the P: These men donBt have the phsical po er to stop the vehicles if the drivers choose not to stop.
That means ou can step out in front of the devil, hold up our hand, and tell him not to come an closer. Use our authoritJ 0nce in England Smith -igglesworth was standing on a street corner waiting for a bus.
She said, CHone, ouBre going to have to go bac6. C The dog didnBt pa an attention to her. He Aust wagged his tail and rubbed up against her affectionatel. She said, C'ow, dear, ou canBt go. C The little dog wagged his tail and rubbed up against her again. The woman stomped her foot and elled, C? There were stands on either side of us. The man started running. The came toward me with their fangs bared, roaring.
The ran right up to me li6e a couple of 6ittens, sniffed around m an6les, and finall frolic6ed off, paing no attention to me.
But the Scripture doesnBt sa a word about being strong in ourself. Be strong in the Eord. Be strong in the power of "is might, not our power or might.
But the power thatBs in ou is greater than the power thatBs in the world, because the power that bac6s our authorit is greater than that which bac6s our enemies.
C -hen 3hrist ascended, He transferred His authorit to the 3hurch. He is the Head of the 3hurch, and believers ma6e up the Bod. This is not something? C These are the same demonic powers we have to deal with, but, than6? Fesus did this with the devil, putting him on displa before three worldsD heaven, hell, and earthDafter He defeated him. He wanted all churchesDall believersDto be enlightened. The truth of the authorit of the believer, however, is overloo6ed b man 3hristians. Hou must believe it b faith.
Christ ,esus: Tht i!
C Hou see, the same verb in Ephesians. This passage deals with the conferring of this authorit. When e realiBe that the authority that 1elongs to. C The believer is called Clight,C and the unbeliever, Cdar6ness.
C Seated With. The trouble with us is that weBve preached a CcrossC religion, and we need to preach a CthroneC religion. Some have received the baptism in the Hol Spirit, have bac6ed up to the cross, and have staed there ever since. C Hes, we need to D!
The reall donBt believe we have an authorit. The believe theBre barel saved and the must go through life being dominated b the devil while living on Barel!? The magnif the devil more than the do? Seated With. ThatBs authorit, isnBt it -hatever the 6ing said was lawI he was the last authorit. Some of us have e1ercised a little more authorit over the powers of the air than others because we have a little more spiritual comprehension, but?
Hou can ta6e an subAectDincluding the authorit of the believerDpush it to the e1treme, and it becomes harmful and ceases to bless. He had the real thing. Then he began studing these ver Scriptures we have been studing. C He founded a cult that was ver popular. The people worshiped him.
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EetBs go down the middle of the road and maintain balance. Fohn 9le1ander 5owie, a Scotsman who received a revelation about divine healing while ministering before the turn of the centur in 9ustralia, crossed the ocean man times during his lifetime. He encountered man storms, but said ever time a storm came up, he did what Fesus did.
He rebu6ed the storm and E! Someone will as6 what the Cgreater wor6sC are. The -ord of? Satan had the right to rule over us until we became new creatures and got into the Bod of 3hrist, as we see in 3olossians. C 7vv. ThatBs wh Satan has no right to rule us or dominate us. Het the average 3hristian has more faith in SatanBs authorit and power than in? C 9ll that Fesus did He did for us. But man people believe we canBt have much of anthing now.
The thin6 SatanBs running everthing down here. SatanBs running a lot of what is here on earth, but heBs not running me. HeBs not running the 3hurch. HeBs not dominating us. But no, bless? There are spiritual CvitaminsC and Cminerals,C so to spea6, we need to ta6e ever da, too, to be health 3hristians. W2R is given unto -2 in heaven and in earth8C 9ll the authorit that can be e1ercised upon the earth has to be e1ercised through the 3hurch, because 3hrist is not here in personDin His phsical bod.
Thus, man problems e1ist because we permit them toDweBre not doing anthing about them. He was what ou would call the Cblac6 sheepC of the famil. The -ord wor6sJ "o! But if ouBll hold him in the arena of faith and the Spirit, ouBll whip him ever time.
He wonBt argue with ou about the 'ame of FesusDheBs afraid of that 'ame. HouBre not demanding of?
Fesus made this statement in Fohn ,. A nd hatsoever ye shall ask in my name, that ill do HeBs not tal6ing about praer. C HouBve got to learn what our rights are. Because this woman had tried to 6ill herself and others, she had been in a padded cell for two ears. However, her health had deteriorated, and doctors had recommended a furlough at home for her, because she was no longer considered dangerous.
She thought she had committed the unpardonable sin. She Aust sat there loo6ing li6e a statue. Hou donBt have to stand there all da long and command devils to come out.
TheBre going to do it when ou tell them to if ou 6now our authorit. The have to go once the command is given in faith. This news didnBt disturb me. The doctors pronounced her normal and sent her home for good. Twent ears later she was happ and health, teaching a Sunda School class and wor6ing in a business.
Hes, there are times when evil spirits come out immediatel, but if the donBt when ou spea6 the word of faith, donBt get disturbed about it. Some peopleBs faith is not based on the Bible, however, itBs based on a manifestation. But he isnBt gone Aust because ou get a manifestation. HeBs still there, and ou need to 6now that and e1ercise our authorit.
The start tal6ing unbelief and the defeat themselves. The give the devil dominion over them. C So stand our ground. The are old wor6 pants. Hou see, itBs a wrong spirit that ma6es someone steal. So we canDand shouldDrise up against the devil. Eearn to pra them for ourself. Then the will dominate our life. But donBt tr to accept them mentallI ouBve got to get the revelation of them in our spirit. AFar a1ove all principality, and po er, and might, and dominion C 7Eph.
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ThatBs where we are now, positionall spea6ing. C 'o, He canBt get along without ou an more than ou can get along without Him. Hou see, the truth that Paul is 1ringing 44 CD! C 'o, our bod canBt get along without our head. C 'o, ou canBt. Ei6ewise, 3hrist canBt get along without us, because the wor6 of 3hrist and? His wor6 never will be done apart from usDand we never can get along without Him. Scholars did that at a much later date to help us in ma6ing reference.
Hou can do great harm sometimes b pic6ing one verse out of a chapter, ta6ing it out of its setting, and ma6ing it sa something it doesnBt sa. The Hol Spirit through "aul alread has said in the second chapter that we are seated a1ove these powers that we have to deal with.
Therefore, in our battle against the enem and his forces, we need to 6eep in mind that weBre above them and we have authorit over them. The -ord tells us that Fesus has conquered them. His victor belongs to us, but we are to carr it out. Then this demon began Aumping up and down, cring in a shrill voice, CHa6et! The demon la there trembling, whimpering, and whining li6e a whipped pup.
He wouldnBt loo6 at me. He ran off. The Eord 6new e1actl what was in m mind. Kenneth E. C That came as a real shoc6 to meDit astounded me. Fesus smiled sweetl and said He would give me four.
While Hagin mentions wrong motives with regard to the use of the keys to prosperity, his focus is on ignorance and disobedience related to confession and proper giving, he does not elaborate on sanctification.
An emphasis on self-discipline equals trying to earn salvation through good works. And firstborn of democracy in Asia. Yet […] if a firstborn shows no appreciation […God gives] His blessings to others. Yet, disobedience is understood in a collective and nationalist framework.
Rather, it is the Philippine nation as a whole. Likewise, it is the nation that needs to 4 be educated about the keys to prosperity.
The booklet started to circulate in Dumaguete in the wake of the national elections, when televangelist Eddie Villanueva, the founder of one of the largest independent Pentecostal ministries in the Philippines, ran for president. These examples have sketched the spectrum and the points of debates about prosperity.
All converge in understanding poverty as a curse, which serves to confute the idea that poverty is a virtue and a sign of special relationship with God.
Further they converge in extending the meaning of obedience in order to include tropes discussed under the rubric of sanctification. However, they differ with regard to the question about the relation between social aspects of poverty on the one hand, and sanctification, sin and curse on the other. The following quote about economic success variously repeated in several sermons, is an example for this position: Philippines comes from […] two Greek words that means lover of horses.
Now when you talk about lover of horses […] you are talking about a nation that is supposed to have a galloping progress […] God has a 5 plan for you, stop looking down on yourself, because to many of the Filipinos […] promotion comes from aboard, instead from above. It is time [to …] get back to God […] even economically […]. Because this is the time that God can enable us to accomplish in one year, what will take ten years normally. Peter Wagner or Cindy Jacobs. The problem is not on the supply, but rather on the receiving containers.
To pray for the destinies or calamities. Your nation is very poor […] because of you. You have been given awesome call. What will you do? Many heathen will die of waters. It is through this kind of confession that intercessors acquire the right to command the invisible world, and there they are revealed what the names and claims to be uttered are.
In this framework naming is connected to the revelation of redemptive names and secret sins of the nation. This leads to various prayer initiatives in Dumaguete, the most prominent of which are called Dawn Watch Prayer. Starting at AM, these daily prayer gatherings include long phases of collective repentance and literal crying for revelation of secret sins and redemptive names. While Dawn Watch is organized by the pastors who tend towards the political form of prosperity theology presented in this chapter, the meetings are attended by the great majority of pastors, who emphasize collective prayer as a means to sanctification and as essential for overcoming poverty.
This paradoxical focus on collective holiness and self-chastisement found in Dumaguete along with the promise of wealth and prosperity, is an interesting modification of prosperity teachings as taught by teachers like Hagin and it does not go unchallenged within Dumaguete pastors.
The critique of Dawn Watch however, oftentimes operates on the same logics that informs confession- theology. Pastor Nikano, who was accused of deserting Dawn Watch, countered by accusing the prophetic movement and its political prosperity theology for the evoking calamities, which hamper the progress of the Philippine economy.
Moreover, he criticized Dawn Watch initiators to capitalize on the fears of the people and to manipulate the latter in order to impose on them their own agenda and theology. This is where the importance to promote Christian morals comes into play. The power of tithes and offerings in releasing prosperity is taught almost unanimously in Dumaguete.
An interesting way how seed-faith is appropriated is related to the cooperative of Pastor Neruda, quoted at the beginning of this chapter.
A Silliman graduate, former union activist and people organizer, Neruda teaches that poverty and prosperity are linked with social structures and solidarity-action, which are spiritual entities.
Every six months, the revenue is distributed among the cooperative members in relation to their investment. Summary So far, the discussion has shown how key tropes of prosperity theology as taught by teachers like Hagin, are reframed along nationalist, collective and structural lines and are viewed in a framework of sanctification. From this perspective, prosperity theology is holiness 8 theology and functions as a language for articulating moral critique, not just of individuals but social conditions as a whole, thus explaining the experienced lack of prosperity.
Furthermore, it leads to private and political intercession, engagement in state-sponsored moral value formation lectures and other forms of engagement, such as party politics and cooperatives. C HouBve got to learn what our rights are. Because this woman had tried to 6ill herself and others, she had been in a padded cell for two ears.
However, her health had deteriorated, and doctors had recommended a furlough at home for her, because she was no longer considered dangerous. She thought she had committed the unpardonable sin. She Aust sat there loo6ing li6e a statue. Hou donBt have to stand there all da long and command devils to come out.
TheBre going to do it when ou tell them to if ou 6now our authorit. The have to go once the command is given in faith. This news didnBt disturb me. The doctors pronounced her normal and sent her home for good. Twent ears later she was happ and health, teaching a Sunda School class and wor6ing in a business. Hes, there are times when evil spirits come out immediatel, but if the donBt when ou spea6 the word of faith, donBt get disturbed about it.
Some peopleBs faith is not based on the Bible, however, itBs based on a manifestation. But he isnBt gone Aust because ou get a manifestation.
HeBs still there, and ou need to 6now that and e1ercise our authorit. The start tal6ing unbelief and the defeat themselves. The give the devil dominion over them. C So stand our ground. The are old wor6 pants. Hou see, itBs a wrong spirit that ma6es someone steal. So we canDand shouldDrise up against the devil. Eearn to pra them for ourself. Then the will dominate our life. But donBt tr to accept them mentallI ouBve got to get the revelation of them in our spirit.
AFar a1ove all principality, and po er, and might, and dominion C 7Eph. ThatBs where we are now, positionall spea6ing. C 'o, He canBt get along without ou an more than ou can get along without Him. Hou see, the truth that Paul is 1ringing 44 out here in 2phesians is that.ThereBs Aust a sinner problem.
This is where the importance to promote Christian morals comes into play. The different parts of this armor symbolize spiritual truthswhich belong to the believer.
Such a believer is aware that he is seated with 3hrist in heavenl places and that the devil is a defeated foe under his feet 7Eph. Hagin tells us that in , the Lord Jesus Christ appeared to him in a vision and talked to him for about an hour and half about devils, demons, and demon possession.
I prayed andbelieved He would heal me. Kenneth Hagin Jr, is heard on the program.