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About the Book
"Provoking God's Visitation" by Mathew Ashimolowo is a Christian self-help book that encourages readers to pursue a deeper and more intimate connection with God in order to experience His blessings and favor in their lives. The author offers practical advice and spiritual insights on how to attract God's presence and blessings through prayer, faith, and obedience to His word. This book serves as a guide for individuals seeking spiritual growth and a closer relationship with God.
J.C. Ryle
​John Charles Ryle (May 10, 1816 - June 10, 1900) was an evangelical Anglican clergyman and first Bishop of Liverpool. He was renowned for his powerful preaching and extensive tracts.
Biography
Ryle was born on May 10th, 1816 at Park House, Macclesfield, the eldest son of John Ryle MP and Susannah Ryle. His family had made their money in the silk mills of the Industrial Revolution, and were prominent members of Cheshire society. Accordingly, Ryle was educated at Eton College and then Christ Church, Oxford, where he took a congratulatory First in Greats, and a Blue in cricket.
Conversion and ordination
Ryle's family were nominal Anglicans, and until his time as an undergraduate Ryle had a similar attitude to Christianity. However, as he was due to sit his final examinations, he became seriously ill with a chest infection, and was confined to his bed. During this time he began to pray and seriously read the Scriptures. However his conversion occurred when he attended an unknown church, and arriving late, he heard the reading Ephesians 2:8-9. The force of these words hit his heart, and from that point on he was assured of his salvation.
After leaving Oxford, he returned to Macclesfield to assist his father in business and with the assumption that he would inherit the estate. However in June 1841 Ryle Senior was bankrupted, and the family was left ruined, and forced to leave Macclesfield.
With his future now in tatters, Ryle was forced to look for a profession to sustain himself, and as a last resort, he offered himself for ministry in the Church of England. He was duly accepted and ordained in December 1841 by Bishop C.R. Summner of Winchester.
Parish ministry
Ryle's first charge was as curate of the hamlet of Exbury in Hampshire, an area of a rough but sparse agricultural population, and riddled with disease. After a difficult two years, he became unwell, and was forced to spend several months recuperating. In November 1843 he moved to become the rector of St Thomas', Winchester, where he made a reputation for himself as an energetic and thorough pastor. Over a period of six months the congregation grew to well over six hundred communicants, and the church was forced to consider alternative accommodation. However Ryle was offered the living of Helmingham, Suffolk, and it was to here that he moved in 1844, where he stayed until 1861. With a congregation of some two hundred, it was here that Ryle began to read widely amongst the Reformed theologians, and produce the writings that would make him famous. It was at Helmingham that he began his series of "Expository Thoughts on the Gospels", and started his tract-writing.
Though his time at Helmingham was extremely fruitful, Ryle quarreled with the squire John Tollemache, and by 1861 he felt the need to move on. His final parish incumbency was Stradbroke, also in Suffolk, and it was from here that Ryle became nationally famed for his firm preaching and staunch defense of evangelical principles, both from the study and the platform. He wrote several well-known books, mainly based on his tracts and sermons, and often addressing issues of contemporary relevance for the Church from a Biblical standpoint. Of these, perhaps the most enduring are "Holiness" and "Practical Religion", both still in print.
Episcopate
Ryle's uncompromising evangelicalism in the face of increasing liberal and Tractarian opposition gained him many admirers, and he was fast becoming one of the leading lights of the evangelical party. He was originally recommended for the post of Dean of Salisbury, but before he was appointed the out-going Conservative Prime Minister Benjamin Disraeli offered him the position of Bishop of the newly-created Diocese of Liverpool.
Ryle moved to Liverpool in 1880, and would stay until 1900. Despite his previous ministry experience having been almost exclusively exercised within a rural context, his plain speech and distinctive principles made him a favorite amongst Liverpool's largely working-class population. He proved an active bishop, encouraging the building of more churches and missions to reach out to the growing urban communities, and generally seeking to develop the new diocese as best he could.
In common with many late Victorian bishops, Ryle was increasingly forced to deal with the tensions caused by the developing Anglo-Catholic wing of the Church of England. Of particular note is the so-called "Bell Cox Case" of 1885. Bell Cox was vicar of St. Margaret's, and a committed Ritualist. His Catholic practices soon came to the attention of several prominent evangelicals in the city, and one of them, James Hakes of the Liverpool Church Association, brought a private prosecution against Bell Cox under the Public Worship and Regulation Act of
Despite Ryle's entreaties, Bell Cox refused to moderate his behavior, and thus the case proceeded to the Chancery Court of York, where Bell Cox was found guilty of contempt of court, and imprisoned for seventeen days. Ryle's behavior in particular was criticized for his failure to exercise his legal episcopal veto over the prosecution, and his apparent willingness to allow one of his clergy to be imprisoned over matters of worship. However, an examination of letters written by Ryle from the time suggest that Ryle was by no means a supporter of such practice, yet felt it wrong to come between the law and the defendant, particularly in the case of a private prosecution. In his speech to the Liverpool Diocesan conference the same year he openly declared the imprisonment of clergy over such matters as "barbarous", hardly a note of support.
​
Ryle's tenure as bishop in general is remarkable for his efforts to build churches and mission halls to reach the rapidly expanding urban areas of Liverpool. Though subsequent biographers have criticised this policy, owing to figures which suggest a general decline in church attendance,[[ Link title]] it perhaps says most about Ryle's heart as an evangelist; a desire for all to hear and respond to the Gospel.
Ryle served as Bishop until March 1900, where in his eighty-fourth year, a stroke and a general decline in health forced him to retire, despite his desire to die "in harness." He retired to Lowestoft, Suffolk, however passed away on 10th June 1900. He was interred in All Saint's, Childwall, next to his third wife, Henrietta.
Bio. Taken from Theopedia
The Harvest of Homemaking
I have been a homemaker for over eighteen years now, and I feel confident saying it is a difficult and demanding job. What is more, it is a job with a massive PR problem. “It’s a soul-crushing grind!” some say. Others ask, “Do you work?” Public opinion on the nature of homemaking has not been subtle. For a generation at least, homemaking has been spoken of as a prison-like existence that stifles a woman’s gifts — as though homemakers have less ambition than others, less ability, less scope, less understanding. This propaganda effort has been radically effective, shaping the imagination of many women who find themselves at home for one reason or another. It takes little effort to see our calling and the work therein through the lens of resentment. Lately, there has been some pushback to the public opinion that homemaking is a life of boredom and ease, but it has been of the worst kind: long-faced social-media posts bemoaning how no one appreciates your work; TikTok videos telling everyone that because your family failed to notice the work you did, you feel invalidated as a person. This too is the fruit of worldly propaganda — and it too will have devastating effects. Homes in the Great War Homemakers often find ourselves without support — not physical support, the absence of which is so loudly reflected on, but rather the spiritual support of understanding why this field of work is glorious, worthy, essential, God-honoring, and strategic. We need an understanding of the value of the home that is strong enough to endure the tumultuous cultural winds around us. We need to see clearly how we are serving God in and with our work. “The Christian home is an essential work of the Christian resistance.” The Christian home is an essential work of the Christian resistance. In any war, it is customary to target your enemy’s supply lines, manufacturing plants, and headquarters. In our spiritual war, the Christian home is all of those things. Why then would it surprise us that the enemy would like to see the home destroyed? Why are we surprised by the obstacles we face — by the threefold resistance of the world, the flesh, and the devil? We have been cleverly fooled into thinking that the obstacles we face at home are due to the work being unimportant, insignificant, unappreciated, or mindless. We should have noticed that anything under such attack from both without and within must be desperately important. Beautiful or Embarrassing? You shall eat the fruit of the labor of your hands; you shall be blessed, and it shall be well with you. Your wife will be like a fruitful vine within your house, Your children will be like olive shoots around your table. Behold, thus shall the man be blessed who fears the Lord. (Psalm 128:3–4) Scripture is the basis for my commitment to being a homemaker, and if I never saw any other reason to love it, never saw the fruit, never understood the importance of the role, that should still be enough. Paul lays out the importance of older women teaching younger women to be “self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:5). And Proverbs 31 describes a glorious picture of the woman who is clothed in strength and dignity as she gives herself to the needs of her household. At this point, some readers may have rolled their eyes because I mentioned Titus 2 and Proverbs 31 in the same embarrassingly uncool paragraph. Why is that? Could it be because you have been trained to despise passages like these? Could it be that you have listened to countless people explaining them away? Could it be that you have taken in enough worldly propaganda that you feel free to look down on the tone of the word of God and those who embrace it? I am asking you to consider that perhaps you have been played. You have been had. You have welcomed the lies of the world into your home and given them authority in your life. To say, “Women, be self-controlled, pure homemakers who love your husbands and children” is to speak a biblical, God-fearing statement. I am asking you now to listen to your own heart’s response to that. Is your heart bridling? Is it angry? Are you ready to post angry comments on my ignorant or backward ways? Well, think about what you are doing — it’s not me you are despising, but the words of God. What does your response say about where your heart is? Harvest of Homemaking I say that raw obedience to God’s word is enough, and in a sense it should be. But it is far from all that we are given. When I read those sorrowful monologues about the mental load, about how much it all weighs on the poor woman, about how unfair it all is, about how husbands should be responsible for far more housekeeping, all I can see is that women are suffering from the horrible pairing of trying to do the Lord’s work with the attitude of those who hate him. There will be no joy of obedience there. There will be no fruit of free giving there. There will be no strength and laughter and dignity there, because there is a thick fog of accusation, discontent, and envy. “The end of all our small daily plantings may be a harvest of staggering beauty.” I have come to realize through the years that the countless tasks I do that no one notices still shape our home and the people in it. Every meal I lay on the table is a small picture of the feeding of the five thousand. My meager offering, broken in the hands of Jesus, will feed generations of children. This home — the flavors and the smells and the atmosphere of love — will by God’s grace shape people who will go on to be the mothers and fathers of thousands. Is there any other work I could be doing that would be this exponentially fruitful or influential? A hundred years from now, I hope there are people who do not know my name or remember me, but nevertheless carry about with them seeds of faithful living that were first planted in the soil of this home. Do you have the burden of a million duties on your mind? Ask the Lord to establish the work of your hands. He makes valuable all that is done in him, so ask him to do so with your messy duties. Rejoice in him as you offer yourself as a living sacrifice — a sacrifice that cooks and cleans and blows noses and folds clothes and lays a table and looks after the ways of your household. He is shaping something of great beauty and strength that is far beyond our own capacity to imagine. May God give us all eyes to see it, and hearts to imagine it. The end of all our small daily plantings may be a harvest of staggering beauty. Article by Rachel Jankovic