7 Things You Should Know About Divine Healing (... !EXCLUSIVE!
The apostle Paul tells us how love should function in a spiritually transformed person: "Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity [sin], but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails" (1 Corinthians 13:4-8 1 Corinthians 13:4-8  Charity suffers long, and is kind; charity envies not; charity braggs not itself, is not puffed up,  Does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil;  Rejoices not in iniquity, but rejoices in the truth;  Bears all things, believes all things, hopes all things, endures all things.  Charity never fails: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.American King James Version).
7 Things You Should Know About Divine Healing (...
Nonetheless, He healed many during His earthly ministry: "Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people" (Matthew 9:35 Matthew 9:35And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.American King James Version). Still, many today are suspicious of divine healing, with even religious people assuming the day of miracles has passed into history.
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Something happened to me In December 2018 and since then I hear and see God everyday in ways noone else does. Im being torn apart from what he is asking me of me. I dont know where to turn, he says he is there for me no matter what but he really wants to me take a diffferent path and I have a partner and family. Something about me I was baptised catholic but never stepped foot in a church my whole life and I told him I still wont and he is ok with that as he says its not in the church you believe but in him, I wasnt 100% sure there was a god all my life but I knew in my heart there was something bigger than us. Im being so torn apart on what I should do. I really hate this choice he is putting on me. I told him I cant make that choice as I want to keep everyone in my life and that includes him
I am offered early childhood education course but I'm still not quite sure if I should accept it or apply for other courses.I have prayed about it and is waiting to hear God's voice but I can't really hear so I dont know how I will know if its the course he wants me to take.Please pray for me thanks:)
God came to me at time knew was gonna die from shooting pains he said to me u taught me something about people thought all came sinners was gonna end earth but u just saved all on earth and figured new way to go bout fixing the people to get out time of spiritual dutys u also played god on earth people have hurt u done u wrong and thiefs came stealing and yet u still let em in ur home and u heal and brung up thier spirits in seconds to the top when they had low down feeling helped give were needed and u died from the hurt they all done so u done everything like me so i give u relive as u but gods spirit in u asked me to get baptised write book from time he came to me on all seen and showed and tell priest they are teaching wrong and all are brainwashed by the wrongs and most info to earth bout god is false. I give u the rest of live left of wealth happiness and good luck mediate pray and what u want just go towards it and it will be at hands. Spent my whole life being wronged by the people dhs and courts and police for no good prove reason never had proof of anything they pinned me for mostly and going threw it again took my kids on allegations no prove all lies cant be heard guilty to them even have proof god gave me they still wont hear me god says cant fight them without me just wait til my arrival to earth and all will know truth and the sins will be punished my spirit. Also delivered the devil to god to be tortured for two thousand hundred years than he is to be killed no more hell i will be reconized to all and in the books for what god reveals and im failing task set to do but not understanding em so not doing what need for things that have already been set also informed me we are on last task than god comes he gave me secret info and insight on new future and what society is being punished for doing on earth etc please need guidance to understand what i need go do in human life for him and get my kids back from the corupted evil ones on earth amen
You should move on what you already know to do and wait on those that you don't. The Bible is clear on many things we can be doing (love our neighbor, feed the poor, etc.). Plus, God has given you a mind and freedom to dream and explore. If it's not sinful, you don't sense God saying no, you can probably move forward with where you are feeling drawn to go.
If you are a child of the King, healing should come to you first, even before unbelievers receive their miracle. Yet I watch as those who do not know the Lord reach out in great faith, hungry for the crumbs. And time after time He pours out His healing virtue upon these people. Thank God, healing is often the entry point that helps people receive Jesus Christ as Savior.
2.7.17 Who could speak adequately of his immortal deed by which he suddenly restored strength by divine healing to someone weakened by constant, prolonged illness, who was lying with his limbs spread out wide, and the man placed on his shoulders the very mat on which he had been lying and ran throughout his hometown and the region, offering thankful praises?2
Objection 1: It would seem that the form of this sacrament is not: "I absolve thee." Because the forms of the sacraments are received from Christ's institution and the Church's custom. But we do not read that Christ instituted this form. Nor is it in common use; in fact in certain absolutions which are given publicly in church (e.g. at Prime and Compline and on Maundy Thursday), absolution is given not in the indicative form by saying: "I absolve thee," but In the deprecatory form, by saying: "May Almighty God have mercy on you," or: "May Almighty God grant you absolution and forgiveness." Therefore the form of this sacrament is not: "I absolve thee." Objection 2: Further, Pope Leo says (Ep. cviii) that God's forgiveness cannot be obtained without the priestly supplications: and he is speaking there of God's forgiveness granted to the penitent. Therefore the form of this sacrament should be deprecatory. Objection 3: Further, to absolve from sin is the same as to remit sin. But God alone remits sin, for He alone cleanses man inwardly from sin, as Augustine says (Contra Donatist. v, 21). Therefore it seems that God alone absolves from sin. Therefore the priest should say not: "I absolve thee," as neither does he say: "I remit thy sins." Objection 4: Further, just as our Lord gave His disciples the power to absolve from sins, so also did He give them the power "to heal infirmities," "to cast out devils," and "to cure diseases" (Mt. 10:1; Lk. 9:1). Now the apostles, in healing the sick, did not use the words: "I heal thee," but: "The Lord Jesus Christ heal [Vulg.: 'heals'] thee," as Peter said to the palsied man (Acts 9:34). Therefore since priests have the power which Christ gave His apostles, it seems that they should not use the form: "I absolve thee," but: "May Christ absolve thee." Objection 5: Further, some explain this form by stating that when they say: "I absolve thee," they mean "I declare you to be absolved." But neither can this be done by a priest unless it be revealed to him by God, wherefore, as we read in Mt. 16:19 before it was said to Peter: "Whatsoever thou shalt bind upon earth," etc., it was said to him (Mt. 16:17): "Blessed art thou Simon Bar-Jona: because flesh and blood have not revealed it to thee, but My Father Who is in heaven." Therefore it seems presumptuous for a priest, who has received no revelation on the matter, to say: "I absolve thee," even if this be explained to mean: "I declare thee absolved." On the contrary, As our Lord said to His disciples (Mt. 28:19): "Going . . . teach ye all nations, baptizing them," etc., so did He say to Peter (Mt. 16:19): "Whatsoever thou shalt loose on earth," etc. Now the priest, relying on the authority of those words of Christ, says: "I baptize thee." Therefore on the same authority he should say in this sacrament: "I absolve thee." I answer that, The perfection of a thing is ascribed to its form. Now it has been stated above (Article , ad 2) that this sacrament is perfected by that which is done by the priest. Wherefore the part taken by the penitent, whether it consist of words or deeds, must needs be the matter of this sacrament, while the part taken by the priest, takes the place of the form. Now since the sacraments of the New Law accomplish what they signify, as stated above (Question , Article , ad 1), it behooves the sacramental form to signify the sacramental effect in a manner that is in keeping with the matter. Hence the form of Baptism is: "I baptize thee," and the form of Confirmation is: "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation," because these sacraments are perfected in the use of their matter: while in the sacrament of the Eucharist, which consists in the very consecration of the matter, the reality of the consecration is expressed in the words: "This is My Body." Now this sacrament, namely the sacrament of Penance, consists not in the consecration of a matter, nor in the use of a hallowed matter, but rather in the removal of a certain matter, viz. sin, in so far as sins are said to be the matter of Penance, as explained above (Article ). This removal is expressed by the priest saying: "I absolve thee": because sins are fetters, according to Prov. 5:22. "His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins." Wherefore it is evident that this is the most fitting form of this sacrament: "I absolve thee." Reply to Objection 1: This form is taken from Christ's very words which He addressed to Peter (Mt. 16:19): "Whatsoever thou shalt loose on earth," etc., and such is the form employed by the Church in sacramental absolution. But such absolutions as are given in public are not sacramental, but are prayers for the remission of venial sins. Wherefore in giving sacramental absolution it would not suffice to say: "May Almighty God have mercy on thee," or: "May God grant thee absolution and forgiveness," because by such words the priest does not signify the giving of absolution, but prays that it may be given. Nevertheless the above prayer is said before the sacramental absolution is given, lest the sacramental effect be hindered on the part of the penitent, whose acts are as matter in this sacrament, but not in Baptism or Confirmation. Reply to Objection 2: The words of Leo are to be understood of the prayer that precedes the absolution, and do not exclude the fact that the priest pronounces absolution. Reply to Objection 3: God alone absolves from sin and forgives sins authoritatively; yet priests do both ministerially, because the words of the priest in this sacrament work as instruments of the Divine power, as in the other sacraments: because it is the Divine power that works inwardly in all the sacramental signs, be they things or words, as shown above (Question , Article ; Question , Articles ,2). Wherefore our Lord expressed both: for He said to Peter (Mt. 16:19): "Whatsoever thou shalt loose on earth," etc., and to His disciples (Jn. 20:23): "Whose sins you shall forgive, they are forgiven them." Yet the priest says: "I absolve thee," rather than: "I forgive thee thy sins," because it is more in keeping with the words of our Lord, by expressing the power of the keys whereby priests absolve. Nevertheless, since the priest absolves ministerially, something is suitably added in reference to the supreme authority of God, by the priest saying: "I absolve thee in the name of the Father, and of the Son, and of the Holy Ghost," or by the power of Christ's Passion, or by the authority of God. However, as this is not defined by the words of Christ, as it is for Baptism, this addition is left to the discretion of the priest. Reply to Objection 4: Power was given to the apostles, not that they themselves might heal the sick, but that the sick might be healed at the prayer of the apostles: whereas power was given to them to work instrumentally or ministerially in the sacraments; wherefore they could express their own agency in the sacramental forms rather than in the healing of infirmities. Nevertheless in the latter case they did not always use the deprecatory form, but sometimes employed the indicative or imperative: thus we read (Acts 3:6) that Peter said to the lame man: "What I have, I give thee: In the name of Jesus Christ of Nazareth, arise and walk." Reply to Objection 5: It is true in a sense that the words, "I absolve thee" mean "I declare thee absolved," but this explanation is incomplete. Because the sacraments of the New Law not only signify, but effect what they signify. Wherefore, just as the priest in baptizing anyone, declares by deed and word that the person is washed inwardly, and this not only significatively but also effectively, so also when he says: "I absolve thee," he declares the man to be absolved not only significatively but also effectively. And yet he does not speak as of something uncertain, because just as the other sacraments of the New Law have, of themselves, a sure effect through the power of Christ's Passion, which effect, nevertheless, may be impeded on the part of the recipient, so is it with this sacrament. Hence Augustine says (De Adult. Conjug. ii): "There is nothing disgraceful or onerous in the reconciliation of husband and wife, when adultery committed has been washed away, since there is no doubt that remission of sins is granted through the keys of the kingdom of heaven." Consequently there is no need for a special revelation to be made to the priest, but the general revelation of faith suffices, through which sins are forgiven. Hence the revelation of faith is said to have been made to Peter. It would be a more complete explanation to say that the words, "I absolve thee" mean: "I grant thee the sacrament of absolution." Index Third Part Question: 84 Article: 4  041b061a72