Soaking In God's Presence Order Printed Copy
- Author: Paul Yadao, Leif Hetland
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About the Book
"Soaking In God's Presence" by Paul Yadao and Leif Hetland is a practical guide that explores the benefits of spending extended time in God's presence through soaking prayer. The authors share personal experiences and offer insight on how to deepen your spiritual connection, receive healing, and encounter God's love in a transformative way. This book encourages readers to prioritize intimacy with God and develop a lifestyle of soaking in His presence for spiritual growth and renewal.
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
weakness may be your greatest strength
How well are you investing the weaknesses youâve been given? Perhaps no one has ever asked you that question before. Perhaps it sounds nonsensical. After all, people invest assets  in order to increase their value. They donât invest liabilities . They try to eliminate or minimize or even cover up liabilities. Itâs easy for us to see our strengths as assets. But most of us naturally consider our weaknesses as liabilities â deficiencies to minimize or cover up. But God, in his providence, gives us our weaknesses just as he gives us our strengths. In Godâs economy, where the return on investment he most values is âfaith working through loveâ (Galatians 5:6), weaknesses become assets â we can even call them talents  â to be stewarded, to be invested. It may even be that the most valuable asset God has given you to steward is not a strength, but a weakness. But if weâre to value weaknesses as assets, we need to see clearly where Scripture teaches this. The apostle Paul provides us with the clearest theology of the priceless value of weakness. I have found 1 Corinthians 1:18â2:16 and, frankly, the entire book of 2 Corinthians, to be immensely helpful in understanding the indispensable role weakness plays in strengthening the faith and witness of individual Christians and the church as a whole. Paradoxical Power of Weakness Paulâs most famous statement on the paradoxical spiritual power of weakness appears in 2 Corinthians 12. He tells us of his ecstatic experience of being âcaught up into paradise,â where he received overwhelming and ineffable revelations (2 Corinthians 12:1â4). But as a result, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, âMy grace is sufficient for you, for my power is made perfect in weakness.â Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7â10) In these few sentences, Paul completely reframes the way Christians are to view weaknesses, even deeply painful ones that can appear to hinder our calling and that the powers of darkness seek to exploit. What at first seems to us like an expensive liability turns out to be a valuable, God-given asset. Weakness and Sin Before we go further, we need to be clear that Paul does not include sin  in his description of weakness here. The Greek word Paul uses is astheneia , the most common word for âweaknessâ in the New Testament. J.I. Packer, in his helpful study on 2 Corinthians, Weakness Is the Way , explains astheneia  like this: The idea from first to last is of inadequacy. We talk about physical weakness [including sickness and disability] . . . intellectual weakness . . . personal weakness . . . a weak position when a person lacks needed resources and cannot move situations forward or influence events as desired . . . relational weakness when persons who should be leading and guiding fail to do so â weak parents, weak pastors, and so on. (13â14) But when Paul speaks of sin, he has more than inadequacy in mind. The Greek word for âsinâ he typically uses is hamartia , which refers to something that incurs guilt before God. Hamartia  happens when we think, act, or feel in ways that transgress what God forbids. âWeaknesses manifest Godâs power in us in ways our strengths donât.â Though Paul was aware that hamartia  could lead to astheneia  (1 Corinthians 11:27â30) and astheneia  could lead to hamartia  (Matthew 26:41), he clearly did not believe âweaknessâ was synonymous with âsin.â For he rebuked those who boasted that their sin displayed the power and immensity of Godâs grace (Romans 6:1â2). But he âgladlyâ boasted of his weaknesses because they displayed the power and immensity of Godâs grace (2 Corinthians 12:9). In sin, we turn from God to idols, which profanes God, destroys faith, and obscures God in the eyes of others. But weakness has the tendency to increase our conscious dependence on God, which glorifies him, strengthens our faith, and manifests his power in ways our strengths never do. And thatâs the surprising value of our weaknesses: they manifest Godâs power in us in ways our strengths donât. Thatâs what Jesus meant when he told Paul, âMy power is made perfect in weaknessâ (2 Corinthians 12:9) â âperfectâ meaning complete  or entirely accomplished . Our weaknesses are indispensable because God manifests the fullness of his power through them. Asset Disguised as a Liability At this point, you may be thinking, âWhatever Paulâs âthornâ was, my weakness is not like that.â Right. Thatâs what we all think. I have a thorn-like weakness, known only to those closest to me. If I shared it with you, you might be surprised. It dogs me daily as I seek to carry out my family, vocational, and ministry responsibilities. It makes almost everything harder and regularly tempts me to exasperation. Itâs not romantic, certainly not heroic. It humbles me in embarrassing, not noble, ways. And most painful to me, I can see how in certain ways it makes life harder for those I live and work with. Often it has seemed to me a liability. Iâve pleaded with the Lord, even in tears, to remove it or grant me more power to overcome it. But itâs still here. Paul also initially saw his weakness as a grievous liability and pleaded repeatedly to be delivered from it. But as soon as he understood Christâs purposes in it, he saw it in a whole new light: a priceless asset disguised as a liability. And he gloried in the depths of Godâs knowledge, wisdom, and omnipotent grace. âGod, in his providence, gives us our weaknesses just as he gives us our strengths.â I have been slower than Paul in learning to see my thorn as an asset (and honestly, Iâm still learning). But I see at least some of the ways this weakness has strengthened me. It has forced me to live daily in dependent faith on Godâs grace. It has heightened my gratitude for those God has placed around me who have strengths where Iâm weak. Beset with my own weakness, I am more prone to deal gently and patiently with others who struggle with weaknesses different from mine (Hebrews 5:2). And I can see now how it has seasoned much of what Iâve written over the years with certain insights I doubt would have come otherwise. In other words, I see ways God has manifested his power more completely through my perplexing weakness. The fact that we donât know what Paulâs thorn was is evidence of Godâs wisdom. If we did, we likely would compare our weaknesses to his and conclude that ours have no such spiritual value. And we would be wrong. Stewards of Surprising Talents Paul said that his weakness, his âthorn . . . in the flesh,â was âgivenâ to him (2 Corinthians 12:7). Given by whom? Whatever role Satan played, in Paulâs mind he was secondary. Paul received this weakness, as well as âinsults, hardships, persecutions, and calamitiesâ (2 Corinthians 12:10), as assets given to him by his Lord. And as a â[steward] of the mysteries of Godâ (1 Corinthians 4:1), he considered his weaknesses a crucial part of the portfolio his Master had entrusted to him. So, he determined to invest them well in order that his Master would see as much of a return as possible. If youâre familiar with Jesusâs parable of the talents (Matthew 25:14â30), you might recognize that Iâm drawing from its imagery. Jesus has given each of us different âtalentsâ to steward, assets of immense kingdom value, âeach according to his abilityâ (Matthew 25:15). And his expectation is that we will invest them well while we wait for his return. Some of these talents are strengths and abilities our Lord has given us. But some of them are our weaknesses, our inadequacies and limitations, which heâs also given to us. And heâs given us these weaknesses not only to increase in us the invaluable and shareable treasure of humility (2 Corinthians 12:7), but also to increase our strength in the most important aspects of our being: faith and love (2 Corinthians 12:10). But our weaknesses are not only given to us as individuals; they are also given to the church. Our limitations, as much as our abilities, are crucial to Christâs design to equip his body so that it works properly and âbuilds itself up in loveâ (Ephesians 4:16). Our weaknesses make us depend on one another in ways our strengths donât (1 Corinthians 12:21â26). Which means they are given to the church for the same reason they are given to us individually: so that the church may grow strong in faith (1 Corinthians 2:3â5) and love (1 Corinthians 13) â two qualities that uniquely manifest Jesusâs reality and power to the world (John 13:35). Donât Bury Your Weaknesses Someday, when our Master returns, he will ask us to give an account of the talents heâs entrusted to us. Some of those talents will be our weaknesses. We donât want to tell him we buried any of them. It may even be that the most valuable talent in our investment portfolio turns out to be a weakness. Since âit is required of stewards that they be found faithfulâ (1 Corinthians 4:2), we would be wise to examine how faithfully we are stewarding the talents of our weaknesses. So, how well are you investing the weaknesses youâve been given?