How To Become A Wise Man In God's Eyes: Worship Him Order Printed Copy
- Author: Norvel Hayes
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About the Book
"How to Become a Wise Man in God's Eyes: Worship Him" by Norvel Hayes is a guide that emphasizes the importance of worshiping God in order to gain wisdom and experience a closer relationship with Him. The book offers practical advice and insights on how to cultivate a lifestyle of worship and develop a deeper understanding of God's truth. It encourages readers to seek wisdom through a heart of worship, which will ultimately lead to a more fulfilling and spiritually rich life.
Charles Finney
Childhood and Teen years
Charles Grandison Finney was born the year after Wesley died on 29th August, 1792 in Warren, Connecticut. In 1794 his family moved to New York state, eventually settling at Henderson, near Lake Ontario. Although he received only a brief formal education he decided to study law and joined the practice of a local lawyer, Benjamin Wright. He was also very musical, played the cello and directed the choir at the local Presbyterian Church pastured by Rev. George Gale.
His conversion
His conversion on October 10th 1821 reads like something out of the book of Acts. Smitten with conviction from Bible reading he decided to âsettle the question of my soulâs salvation at once, that if it were possible, I would make my peace with God.â (Autobiography)
This conviction increased to an unbearable level over the next couple of days and came to an head when he was suddenly confronted with an âinward voice.â He was inwardly questioned about his spiritual condition and finally received revelation about the finished work of Christ and his own need to give up his sins and submit to Christâs righteousness.
As he sought God in a nearby wood he was overwhelmed with an acute sense of his own wickedness and pride but finally submitted his life to Christ. Back at work that afternoon he was filled with a profound sense of tenderness, sweetness and peace. When work was over and he bade his employer goodnight, he then experienced a mighty baptism in the Holy Spirit, which was recorded as vividly as the day he experienced it, though it was penned some fifty years later.
The next morning Finney announced to a customer that he was leaving his law studies to become a preacher of the Gospel.
Charles Finney licensed to preach
He was licensed to preach in 1823 and ordained as an evangelist in 1824. His penetrating preaching was quite different from many local ministers and included an obvious attempt to break away from the traditional and, as he saw it, dead, orthodox Calvinism. He married to Lydia Andrews in October 1824 and was also joined by Daniel Nash (1774-1831), known popularly as âFather Nash.â Undoubtedly Nashâs special ministry of prayer played a great part in Finneyâs growing success as an evangelist.
Things really took off when he preached in his old church, where Rev. Gale still ministered. Numerous converts and critics followed! Similar results were experienced in nearby towns of Rome and Utica. Soon newspapers were reporting his campaigns and he began drawing large crowds with dramatic responses.
Soon he was preaching in the largest cities of the north with phenomenal results. Campaign after campaign secured thousands of converts.
The high point of Finneyâs revival career was reached at Rochester, New York, during his 1830-1 meetings. Shopkeepers closed their businesses and the whole city seemed to centre on the revivalist. Responding to his irresistible logic and passionate arguments many of his converts were lawyers, merchants and those from a higher income and professional status.
His Preaching
Finney openly preached a modified Calvinism, influenced with his own theology of conversion and used what were perceived to be ârevivalistic techniques.â
These âmeansâ included the use of the anxious bench (a special place for those under conviction), protracted meetings, women allowed to pray in mixed meetings, publicly naming those present resisting God in meetings and the hurried admission of new converts into church membership. Opponents viewed his preaching of the law as âscare tacticsâ and his persuasive appeals for sinners to come to Christ for salvation were seen as over-emphasising the responsibility of men and ignoring the sovereignty of God.
His theology and practise soon became known as the âNew Measuresâ and attracted many opponents from the Old School Presbyterians led by Asahel Nettleton (himself no stranger to true revival and , the revivalistic Congregationalists headed by Lyman Beecher.
Pastor at Chatham Street Chapel
Finney accepted an appointment as pastor of Chatham Street Chapel in New York City in 1832 where he remained until 1837. It was during this time that he delivered a series of sermons published in 1835 as âLectures on Revivals of Religion.â Here he clearly stated his views regarding revivals being products of the correct use of human means. Such was the controversy that he left the Presbyterian denomination and joined the Congregationalists in 1836.
Oberlin College
The next year he became professor of theology at Oberlin College (Ohio) where he taught until his death. He was President here from 1851 until 1866, but still continued regular revival meetings in urban settings (twice in England, 1848, 1851) until 1860. During his stay at Oberlin he produced his, Lectures to Professing Christians (1836), Sermons on Important Subjects (1839) and his famous Memoirs.
The Father of Modern Revivalism
There is no doubt that Charles Grandison Finney well-deserves the title âThe Father of Modern Revivalism.â He was an evangelistic pioneer whose model was followed by a long line of revivalists from D. L. Moody to Billy Graham. His writing have made a massive impact on the entire evangelical world and particularly the âLectures on Revivalsâ which has, arguably, ignited more fires of revival than any other single piece literature in evangelical history.
This âPrince of Revivalistsâ passed away peacefully at Oberlin on Sunday, 16th August, 1875 aged almost 83 years.
Bibliography: I Will Pour Out My Spirit, R. E. Davies, 1997; Ed: A. Scott Moreau, Baker Evangelical Dictionary of World Missions, 2000; Dictionary of Evangelical Biography 1730-1860, Vol. 1, 1995.
Tony Cauchi
we cannot cling to bitterness and god
Forgiveness . Even the word can make us bristle. Past wounds instinctively spring to mind, making forgiveness feel impossible (or at least unnatural). What feels natural is dwelling on the horrible things that others have done to us, rehearsing their wrongs and plotting our retaliation, if only in our imagination. I know. I have nursed my anger as I have lingered over the ways people have hurt me. A close friend who ended our long-standing relationship over a misunderstanding. A woman whom I mentored for years who slandered me to others. My husband who unexpectedly left me for someone else. The doctor whose careless mistake ended my sonâs life. âWe cannot hold on to bitterness and hold on to God.â I remember sitting in a counselorâs office, talking about a deep betrayal. When the counselor mentioned forgiveness, I was furious. It felt like he was suggesting I offer that person a âget out of jail freeâ card, which was unthinkable after all I had suffered. Just hearing the word made me angry. Why should I forgive?  Especially when the person didnât even seem sorry. But as my counselor unpacked the biblical principles of forgiveness, I couldnât ignore his words. I realized I had not fully understood what forgiveness was â and what it was not. What Forgiveness Is and Is Not There are many definitions of forgiveness, but a simple one is to surrender the right to hurt others in response to the way theyâve hurt us . Forgiveness means refusing to retaliate or hold bitterness against people for the ways they have wounded us. It is a unilateral act â not conditional on the person being repentant or even willing to acknowledge what theyâve done. Forgiveness is not  saying that sin doesnât matter. It is not approving of what the other person has done, minimizing the offense, or denying weâve been wronged. Forgiveness is  acknowledging that the other person has sinned against us and may never be able to make it right. The apostle Paul writes, âBe kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you â (Ephesians 4:32). If God in Christ forgave us, then forgiving someone cannot  mean diminishing the wrong theyâve done. God could never do that with sin and remain just. Forgiveness doesnât always mean reconciliation or restoration. And it does not require restoring trust or inviting the people who hurt us back into a relationship. Forgiveness is unconditional, but meaningful reconciliation and restoration are conditional (in the gospel and in human relationships) on the offenderâs genuine repentance, humble willingness to accept the consequences of his actions, and a desire by both parties to work on the relationship. Forgiving people also doesnât mean they wonât experience consequences for their sin. When we forgive them, however, we leave those consequences to God, who says, âVengeance is mine, I will repayâ (Romans 12:19). This doesnât mean we may not pursue legal action, if warranted, against someone who has hurt us. In certain circumstances, that may be vital for the rehabilitation of the offender or for protecting other potential victims. Forgiveness is costly. In the Bible, it involves shedding blood (Hebrews 9:22). Sacrifice. Death. Honestly, the first step of forgiveness still often feels like death. I want to cling to my right to be angry and often resent being asked to give that up. It all seems so unfair. My flesh still demands some type of retribution. My resistance shows me I need Godâs help to understand forgiveness and to truly forgive. Where Do We Begin? I have often had to say, Lord, I donât want to forgive now, but could you make me willing to forgive? You have forgiven all my sins and I know anything I forgive others is small by comparison  (Matthew 18:21â35). But I cannot do this without you. Please help me. Often, I have to repeat this prayer until God changes my heart. When he does, he usually helps me see the wounds of the person who has hurt me â wounds that do not diminish, justify, or excuse the offense, but that do soften my attitude toward the person. Once I am engaged in wanting to forgive, I begin the process of forgiveness by naming what has happened and all the negative repercussions from the personâs actions and words. I include everything. What Iâve lost. Whatâs been hard. How itâs made me feel. I want to know what Iâm letting go of before I forgive so I can move forward, knowing I have counted the cost. For most offenses, forgiveness is both an initial decision to let go of bitterness as well as a long, ongoing process. When offenses come to mind and painful memories resurface, I must intentionally stop rehearsing them and ask the Lord to help me release those thoughts and practice forgiveness. Why Forgiveness Is Vital to Joy For years I didnât realize the importance of forgiveness and somehow assumed it was optional; now I see it as a command. âAs the Lord has forgiven you,â Colossians 3:13 says, âso you also must  forgive.â So to truly forgive those who have wronged us, we must first receive Godâs forgiveness, acknowledging our need before him, which empowers us to forgive others. Christian forgiveness is vertical before it is horizontal. Throughout Scripture, our Lord intertwines his forgiveness of us with our forgiveness of others (Matthew 6:14â15). And like all of his commands, it is always for our good. âJoy and sorrow often coexist, but joy and bitterness cannot.â Forgiving those who have hurt us sets us free. It keeps bitterness from taking root, bitterness that would defile us and everyone around us (Ephesians 4:31). When we cling to resentment, we unknowingly give our offender ongoing power over our hearts, which keeps us enslaved to our anger. This prison we have created pulls us away from our Lord because we cannot hold on to bitterness and hold on to God. Correspondingly, forgiving those who have wronged us releases the hold of bitterness on us. God, who has forgiven our enormous debt, gives us the power to forgive others. It is his power, not ours. This is the miracle of Christian forgiveness: when we forgive, Christ does something profound in us and for us. Those wounds inflicted by others firmly graft us into Christ, the vine, and his life flows all the more powerfully through us. The process unleashes Godâs power in our lives in an unparalleled way, making forgiveness one of the most life-changing steps we ever take. Forgiveness, Freedom, and Peace Joy and sorrow often coexist, but joy and bitterness cannot. Bitterness and unforgiveness rob our lives of vitality, peace, and the refreshing joy of Godâs presence. We see the power of forgiveness and grace in the lives of Joseph (Genesis 50:15â21) and Job (Job 42:7â10), who both forgave those who wronged them. And we see the hold of unforgiveness and rage on others like Joash, who murdered the priest who disagreed with him (2 Chronicles 24:20â22), and even on Jonah, who was angry at Godâs compassion (Jonah 4:1â3). Being able to forgive not only changes our present; it changes our future. When we forgive, we can begin walking in freedom and joy. I donât know where you are in your journey of forgiveness. Perhaps the wound for you is still fresh, and you need time to process all thatâs happened. Maybe youâve been holding on to bitterness for a long time, and God is asking you to let go. If thatâs you, I encourage you to pray. To trust God. To forgive your offender. You wonât regret it. And after you have forgiven, after youâve been released from the prison of bitterness, you may be amazed at how quickly God begins to flood your life with the joy and peace you lost.