The Rock Almighty Wednesday Wake-Up Call. The Prosperity Gospel Is a Lie And They Hated Jesus, They're Going To Hate You.

 

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It is very common for so-called Christian churches and preachers these days to deliver a false message that is not found anywhere in the pages of the Bible. It is known as the "prosperity gospel," and it gives people the false impression that if they accept Jesus into their lives then everything that is going wrong in their life will be fixed. The saying, as you may have heard, goes something like: "Jesus loves you and has a wonderful plan for your life."

The problem with this is that it goes against everything scripture has to say about how what people will experience once they are saved and become born again. In Matthew 10:22 we read: "All men will hate you because of me, but he who stands firm to the end will be saved." Here Jesus Christ Himself warns those who are following Him that the rest of the world is going to hate them simply because they adhere to His name. Contrary to the prosperity gospel's proclamation, this is sure to bring more hardship in life than it would to remove it.

Similarly in John 15:19 we read: "If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you." Those who have been saved "out of this world" by God and been born again will be hated by the world, not loved. The reason that people preach the prosperity gospel in the first place is so that "the world" will love them, rather than hate them.

This results from man taking the gospel of Christ and making in man-centered rather than God-centered. It takes all of the focus off of bringing glory to God and simply tries to let people extract everything they can from it for themselves. The reason people love the prosperity gospel is because it is from the world, not from God. As we have already read that what is from God will be hated by the world. This is why it takes a powerful work of God Himself to save a person.

People are fooled into believing that the reason someone is wealthy and has a big house and car is because they "serve Jesus." As a result of this people who want more for themselves will begin to "serve God," the only problem being it is a false faith and a false profession. The Bible says not to love the world or the things of the world, and the prosperity gospel is in direct contradiction to that teaching. Do not fall into the trap of the prosperity gospel, instead read your Bible and discover what the true gospel has to offer: Spiritual Life and a justified relationship with God who is the creator of heaven and earth.

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The Rock Almighty Tuesday Wakeup Call - The True Story of the Brotherhood of Angels and Pride Month Falling Flat On It's Face!

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Are Angels real? Do they have an impact on your life? Is there a way to see them and what do they look like? Are Angels just a store-manufactured product that aims to flood the market of cherub-faced dolls sporting wings? These are real questions that you must answer. Angels open up new avenues of questions about God, Angels and the effect they have on our daily lives.

Today, most people believe Angels are real and can have an impact on their lives. This is due to the fact that they have experienced, felt or heard things that can't be explained any other way. That is one of their roles as Holy Angels. They provide supernatural guidance, protection and miracles to help us make the right decisions. As workers for God, they have many responsibilities. Our responsibility is to identify who is who. All Angels once belonged to the same brotherhood. However, that brotherhood has been divided into Holy Angels and UnHoly Angels. A third, smaller group of unHoly Angels is called "Those Who Watch", which are those who do not agree or join Satan and demons in their evil activities, but are distinct from God and Holy Angels due to the decisions they made against God's will. All are always around us, and all will also be addressed in this article.

The Holy Angels are among the most beloved creatures in the universe. All Angels were created Holy in the first place, but they were also given free will to choose their own fate, just like humans. They are not living people, and were there before humans arrived. Angels enjoy many privileges, including the ability to send messages to humanity. Both the Hebrew mal-akh' and the Greek ag'gelos words actually refer to "messenger" or spirit messengers, and are found in the Bible almost 400 times. All Angels were created for their specific roles. There are Guardian Angels and Healing Angels. Protection Angels and Protection Angels. Homing Angels help with death. For clear organization of what is needed, there are additional blessings and responsibilities. Many do more now than they used to to help the Angels who fell. All people love God, desire to see his name sanctified, and share in his will.

The appearance of Angels is a reflection of what they were made to do. Every Holy Angel has a different colour in their mid-region. They are constantly changing and shining like beautiful jewels in the sun. Every combination of colours can be used to show who they are, what their accomplishments and what their responsibilities are. These colours are not available to Angels who have been unplugged from Father. Similar facets of love are also found in human beings. We continue to polish them, as we are sparks from the Divine Flame and redeemed through Grace. Angels' wings aren't actually feathers. They can be compared to glowing beams of shining light. Angels have no sex; they do not marry nor procreate. They are referred to as males in the scriptures, but are often depicted as females in most paintings.

Angels also have personalities and names. The Bible only gives two names for Angels, Michael and Gabriel. God sent angels in God's name, not theirs. There are many references in scriptures to people asking Angels for their names or wanting them to worship them. But they were told: "Be careful!" Don't do it! I am a servant alongside you and your brothers who believe in Jesus. Worship God! (Revelation 19:10) This explains why so many occult texts are full of names. The unHoly Angels pride themselves on their ability to be famous and make a name for them.

Angels communicate using a language I call "AngelSpeak", which they create and then transmit to the listener. It's a combination of five things: numbers, musical tones and colours, space, dimension, space, and dimension. If I say the word "picnic", you might think of a sunny July day and fried chicken. AngelSpeak shows the picnic was July 4, 2004 at 11:00:24 A.M. Pacific Time. There were 7 pieces crispy brown chicken, and the sun was shining. It's like a whole vision experience that's telepathically created in the mind of another. All spirit beings use this language throughout the universe. It was intended for mankind, but it is not what we use today. We can still see the basics around us, and we are more likely to identify with combinations of these things. The football team's fight song, hometown, colours and shirt numbers are all included in TV ads. They also have a price, theme, and other details that you can use to identify them.

Angels can travel at incredible speeds. They are numerous and can travel at incredible speeds. They have greater intelligence and power than us, and are more powerful than us. Angels may not be all-knowing, and they don't fully grasp or know many things. They are interested in how God's love interacts with humanity, and the timing of important events. Even Angels want to see these things. (1 Peter 1:12) Angels rejoice when a person repents of bad choices, and they also watch the "theatrical spectacle", which we create as we live our lives and make our own choices for good or evil. (1 Corinthians 4:9) This TV is Reality TV. Can you imagine the titles? "The Political Comedy Hour- Red Light in White House", "The Hating Game- How Long Will This Couple Stay Married?" "Religion Today: Why Are Humans Playing God?" They can't change the channel if there is too much violence. They are permitted to pray and participate in Divine intervention if they choose. This shows how God values free will. He won't force us to do anything even if it's good for us. We must ask the Angels for help, even in small matters. They are eager to help.

One of the most touching aspects about Angels is that they sing a prayer to humankind wherever the sun goes down. This is a blessing for those who choose to stay another day. They are aware of the evil plans of the unHoly Angels against us, and the confusion many have about the situation. We often forget that we are not alone and separate. It is hard. They were used to being taunted by unHoly Angels. Then Michael the Archangel sent out "a third" of the stars of heaven, literally thousands upon thousands of Angels in what is known as The Great War. The fallen Angels used to come and go from heaven in the past (Job. 2:2, 2. However, after the war, they were forbidden from returning for any reason. A great chasm was constructed to stop one side from hearing the other. They are now held for a brief time in the vicinity of the earth (which also includes the moon). You heavens and all those who live in them, rejoice! Woe to the earth, and the sea! "He is full of fury because he knows his time is limited." (Revelation. 12:12

Although Holy Angels are usually invisible, they can appear in many forms and manifest a human body when necessary. Remember what Einstein said? Matter is simply slowed down energy. They can appear as a mist, brightly lit man, shimmering heat waves, or vibrational energy. You may not be able to see the love swirling within them depending on their form. You will likely not see much with your eyes, but you will feel connected. Because angels are so frequent, it is difficult to see them. To be able to see them, they must slow down. While the Holy Spirit can be warm or cold, most often spirits, ghosts, and Angels make the room feel extremely cold. Feel these sensations? Try to raise your vibration as high as possible. Next, pray and allow the Holy Spirit to work in you. Cross your eyes as if you were looking into a 1980's "magic eye" puzzle. Now ask for a Holy Angel from God. You must also choose to allow the Angel to see you, and slow down his energy to make this possible. Holy Angels don't want to be praised, and will only show their support if they are best suited for the job. You might see Angels differently than Hollywood portrays. They can be enormous - I have seen Angels standing over houses that were truly blessed, almost 40 feet high. They can also be extremely, very small.

The unHoly Angels: Because of freedom and the ability to make your own decisions, there were Angels that appeared in Noah's time and created male bodies. "The Sons of God saw the beauty in the daughters of man and married them. The Nephilim lived on earth during those days when the sons and daughters of God had children. (Genesis 6,2-4) Angels who left their responsibilities were called fallen Angels, unHoly Angels, or demons. They were forbidden from returning to their original jobs, which they were originally created to do. They now stood on the same side of Satan the Angel, the first Angel to rebel against God in the Garden of Eden.

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These wilful, unHoly Angels created a hybrid of human and angel offspring called "Nephilim." They were a race of giants, with supernatural powers. They used their power without restraint to manipulate and destroy the human race. At four months old, the babies were born to mothers who died tragically. They were not made by God and had no spirit. The unHoly Angels must be close to them to exist. Their hybrid bodies were one of the reasons the flood took place. These superhuman giants' memories were a strong source of inspiration for Noah's eight survivors. The stories of how God saved them were passed down through generations. Many mythologies about ancient Greece were built on fragmented memories from these real-life experiences. The flood has stopped Satan and the other unHoly Angels from ever resurfacing in physical form. They still attempt to appear as mist or brightness like a Holy Angel, and to manipulate the scene. They seek out humans to become their "eyes" and "hands".

Lucifer, once a Holy Son of God, had opted to rebel and became the devil or Satan (meaning "slanderer," etc.). Lucifer raised three questions in the Garden of Eden about God's authority to govern. God's patience, grace and love answered these questions. The evidence against Love has been building for thousands of years, much like a large court case. We are now at the end of the case. The demons are doing their best to cause as much destruction as possible. If we call on the Holy Angels, they will guide and protect us. It can be as simple as a thought, a personal prayer, or citing the Divine Decrees given to us by God through stigmata to assist with this world shift.

Love always wins! This is God's law: Good always triumphs over evil, and love is the best and most beneficial choice for everyone. Even in these final moments, God's arms remain open to all Angels who wish to return to him. Their former brothers will welcome them with joy. This is why the things have continued so long. God wants no one cut off and he allows the demons to see that we choose love over fear and light over darkness, even when we are imperfect. Many of our human testimony has actually changed the minds and led to demons returning to God. We humans do not need to fear Angels. They are not only there, but also want to help us. We have them all at our disposal, and we are the winners - just call in the Holy Angels. It's all we could ask for!

Please visit https://talktoyourangels.com to find out more about this fascinating subject.

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The Rock Almighty Monday Wakeup Call: What Does It Mean to Love One Another with God’s Love? And He Rose For His Heirs.

 

PART 5 TESTIMONY

What Does It Mean to Love One Another with God’s Love?

 GOD’S SPECIFIC PLAN

Now that we know what God’s general plan is for the believer, we need to learn what His specific plan is all about. In this particular instance, we are looking to address the opinion of a male who was involved in a Christian megachurch that expressed his belief about having a relationship with another man that he contends would be full of love like any other relationship between two adults.

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It’s understandable when some Christians are not sure as to whether operating in God’s love condones fornication, adultery, homosexuality, lesbianism, etc. Like any other biblical topic, we need to be taught by someone in leadership as to what Scripture has to say about this. I’m not writing on this study entitled TESTIMONY to give you my opinions, but what Scripture has to say on this topic.

What I have found out in attempting to determine what are the characteristics and expressions of God’s love is that there are other words that are used in Scripture to denote affection. So, what we will attempt to do is look at each of these and try to determine which ones reflect godly qualities and actions and which ones do not.

The first one we will look at pertains to God’s love.

 

AGAPE LOVE

Agape is the noun form, and agapao is the verb form.

What kind of love is this?

When we consider how Christians operate in this love, what are the thoughts and actions that they should be thinking and expressing toward others?

Please go to the book of Galatians.

 

Galatians 5:22-23

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.

This is God’s love that is a fruit of the Spirit. The word fruit, which we talked about earlier in this study, can also mean elements of character. There are nine elements of character that God wants to produce in us, become operational in us, and be expressive to others. The first element of character is called love. The Greek rendering of this word in the noun form is transliterated (to change letters from one language to another) into English and written as agape.

Because most of our English New Testament is derived from Koine Greek (the common language of the Greeks during the time of Christ) and in certain minimal instances Aramaic, all we need to do is find this particular word love in Scripture by using a concordance, which will indicate to us every place it appears. We’ll also be able to find out whether this word was used to signify God’s agape love or another expression for love. And along with this, wherever this word love appears, we will be made aware as to whether it was used as a noun or verb.

So, this particular word for love means divine love, which is a love produced in the heart of the yielded believer by the Holy Spirit; its chief ingredient, self-sacrifice for the benefit of the one loved.43

Are you ready to find out more about what this word love means, whether in the form of a noun or a verb?

Please go to the book of 1 Corinthians.

 

Suggested Reading: 1 Corinthians 13:1-8

The word used as synonymous with the word love in these verses is charity, and it’s used primarily as a noun. There is much to say about God’s love when a Christian is operating in it toward others and whether the recipients of such are believers or unbelievers.

1 Corinthians 13:4 Charity suffereth long…

Charity (God’s agape love) is patient in bearing the offenses and injuries of others. It has a long mind.44 Stay with me in looking at another part of the same verse.

1 Corinthians 13:4 …charity envieth not…

God’s love is not [grieved] because another possesses a greater portion of earthly, intellectual, or spiritual blessings.45 Take a look at the next verse, which follows this one.                                                   

1 Corinthians 13:5 …seeketh not her own…

Charity does not seek one’s own happiness to the injury of another.

To find out another perspective about God’s love, please go to the book of Romans.

 

Romans 13:8

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

This is an interesting verse, which talks about the fact that if we owe someone a debt, we must make sure we pay it back. Why? Because this is an expression of God’s love in interpersonal relationships. God’s love is responsible for its actions.

Go forward in your Bible to the book of 1 John.

 

1 John 3:16

Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

As we perceive (gain spiritual knowledge by experience) the love of God expressed in the laying down of His life for us, because of our response to such, we will have become the recipients of salvation.46 And likewise, we should lay down our life (by giving our time, care, prayers, substance47) for the brethren.

What else can we learn about God’s love?

1 John is where we should go next.

 

Suggested Reading: 1 John 4:7-19

7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.   

The apostle John instructed believers to habitually love one another (be ready to promote each other's welfare, both spiritual and temporal48).

The next verse talks about God’s love operating in marriage.     

 

Ephesians 5:25

Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Husbands are instructed by the apostle Paul to love their wives (to give himself in self-sacrifice for the well-being of the one who is loved;49 to promote the salvation of their wives, and their constant edification in righteousness;50 to seek the highest good for another person51), even as Christ loved the church and gave of Himself to redeem it.

Let’s proceed onward to the book of Galatians.

 

Galatians 5:13

For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

Brethren, you have been called unto liberty (through the Spirit free from the power of sin in his daily life; and free from the Law with its demands and threats52). Only use not this liberty for an occasion to the flesh (to indulge the sinful nature or as a furtherance to corrupt passions53), but by the love of the Spirit (divine love; [such love] means death to self, and that means defeat for [sin] since the essence of sin is self-will and self-gratification54) serve one another (to do that which is for the advantage of someone else55).

Now that we know some of the thought patterns and subsequent expressions of divine love, the next question we can seek an answer for will help us determine what is contrary to it.

What are the thought patterns and subsequent expressions that are contrary to divine love, which a Christian should no longer be entertaining in their mind and thus committing in their actions?

Let’s begin by going to the book of 1 John.

 

1 John 2:15-16

15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

God’s love commands us as to what we should not love. We are not to love the world (the ordered system of which Satan is the head, his fallen angels and demons are his emissaries, and the unsaved of the human race are his subjects, together with those purposes, pursuits, pleasures, practices, and places where God is not wanted.56

16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

We are also commanded to not love what is in the world, which consists of the lust (sensual and impure desires) of the flesh (of the depraved nature), and the lust (the mental pleasure) of the eyes, and the pride of life (includes the desire to gain credit which does not belong to us, and outshine our [neighbors];57 an insolent and vain assurance in one's own resources, or in the stability of earthly things58).

What stood out to me is that we are commanded not to love the sensual and impure desires of the depraved nature. And we can speculate that whatever these desires are that may occupy us will express themselves in sensual and impure actions. What actions are considered sensual and impure in Scripture? Keep on reading, and hopefully, we’ll find out.

I don’t know about you, but I found learning about God’s agape love enlightening. Here is a summary of it.

God’s agape love:

Self-sacrifices for the benefit of someone else.

Operating in a husband seeks the spiritual well-being of his wife.

Is patient in bearing the offenses and injuries of others.

Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings.59

Does not seek one’s own happiness to the injury of another.

Lays down its life (by giving our time, care, prayers, substance60) for the brethren.

Does not operate in the sin nature and continue in corrupt passions.

Does not love the sensual and impure desires of the depraved nature.

Is not kindled by the merit or worth of its object, but it originates in its own God-given nature.61

Does not find assurance in one's own resources or in earthly things.

Did you know that there is another word for love that Scripture mentions? Any idea what this love is all about? Let’s find out.

PHILIA LOVE

Philia, a noun, is the transliteration of the Greek word. The verb form is phileo.

What is Philadelphia love all about?

How is it different from agape love?

Please go to the book of Titus.

 

Titus 2:4

That they may teach the young women to be sober, to love their husbands, to love their children,

Titus is instructing the aged Christian women (those advanced in years) that they teach the young Christian women, who are married, to be sober (to have their desires and passions well-regulated or under proper control62), to philia love their husbands (not be fond of other men than their own), and to philia love their children (maternal affection; used to describe feelings or actions which are typical of those of a kind mother [toward] her child63). This love is described as being that of a philia type of love, a love for one’s family.

Why wasn’t this love mentioned as being agape?

I can only assume, based on what we know about agape love is that it is a love that is self-sacrificing, i.e., it loves irrespective of the person loved or their response to it, whereas philia love appears to be a love based on something about the person who is loved which causes us to love them. Let’s see if what I just said is true about philia love by looking at more verses where this type of love is being illustrated.

The book of 1 Peter is where we should go next.

 

1 Peter 1:22

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

Apparently, there were some Christians who had issues with philia loving their fellow believers. Unfortunately, they were operating in feigned (hypocritical) love. This love was described as being like a mask of feigned love placed over their usual countenances when associating with certain others of their brethren.64 Their only way out of living in this counterfeit love was by continual obedience to God’s Word while operating under the influences of the Holy Spirit.

By choosing to appropriate and think with God’s Word, this caused them to operate in the fruit of the Spirit, and as such, they evidenced God’s love toward their brethren, which was characterized as being a philia unfeigned love (an unhypocritical love). This love is characterized as liking someone else because that person is like himself [herself] in the sense that this person reflects in his (her) own personality the same characteristics, the same likes and dislikes that he [she] himself [herself] has65). Based on the context, these characteristics would be those exemplified by the Word of God.

Then, the apostle Peter said to them to see to it that they agape love one another with a pure [not for the love of ourselves; to not use for our advantage; free from hypocrisy (a pretense of having a virtuous character66)] heart (mind) fervently (in an all-out manner).

This is interesting in that both philia and agape love are mentioned in the same verse. This seems to be saying that we should always be operating in divine love toward our fellow believers. And when we love them, because of something about them, this love can be described as a philia type love of the brethren.

Where should we go next? How about the book of 1 Thessalonians?

 

1 Thessalonians 4:9

But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

This verse talks about both agapao divine and philia brotherly love. The reason why I included it is that in this context, it is referred to as a love that is shown in relieving distressed brethren.67

So, to recap, philia love is a deep friendship kind of love, where we love the brethren or a family member because that person is like ourselves as to our personality or they have the same likes or dislikes that we do. We could also say that this love is called out of one’s heart by qualities in another.68

Is there any other Greek word for love that we need to look at?

Believe it or not, there is another one. Are you ready to take a look at this?

STERGE LOVE

Sterge is the noun form, and stergo is the verb form.

How can this type of love be explained?

Please go to the book of Romans.

 

Romans 12:9-10

9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

The Apostle Paul was instructing the believers at Rome that their agape love be without dissimulation (without hypocrisy; a love that puts self aside in an effort to help and bless others. Yes, a love that goes to the point of suffering if that is necessary in order to bless others69). They were also instructed to Abhor (turn away from) that which is evil (whatever is unkind or injurious to a brother70) and to cleave (hold fast) to that which is good (sharing the burdens and the blessing of others so that we all grow together and glorify the Lord71).

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

Along with this, they were admonished to show tender affection to one another with philia storge brotherly love (the warmth of family affection72). One evidence of such is in showing honour (respect shown [to] another which is measured by one’s evaluation of another73) by preferring one another (every act of friendly kindness74).

In this context, we are to agape love the brethren with genuine love and philia storge family affection. Believe it or not, storge love, the love for one’s family, is found nowhere else in the Epistles. You might ask, then how do you know that it means family love? We can determine this by finding out what the antitheses of this word mean. The antithesis Greek word astorgos means to be heartless, without affection to kindred, and lacking natural love among family members. The transliteration of this Greek word is found in only two places in Scripture, where the words without natural affection refer to the lack of love in the family.

Romans 1:31 Without understanding, covenant breakers, without natural affection, implacable, unmerciful:

2 Timothy 3:3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

We can conclude, therefore, that storge love is natural family affection for husband, wife, child, and fellow believers.

I know you are not going to believe this, but there is one more word in Greek that refers to love. Really? What kind of love?

EROS LOVE

Eros is the noun form, and eros is the verb form.

This kind of love is passionate love. It’s comprised of pleasure. The basic idea of this love is self-satisfaction.75 This love looks for whatever it is in another person that makes them happy. If for whatever reason that which makes one happy is gone or has somehow changed into that which is undesirable, then this love no longer expresses itself toward the other person and subsequently seeks someone else to make them happy.

The transliteration of the original Greek word, which in its English form is eros, is not found in the New Testament. However, I do think that the way to characterize this kind of love is that of it being a sensual love, which in the expression of its action could be considered moral or immoral based on societal norms. Are societal norms God’s norms? If society approves of a certain sexual behavior, does this mean that God’s people should approve of it?

Based on this study on the four different types of love according to the Koine Greek language, we have learned that each of these has their own characteristics. We know that God would desire for us to operate in His agape love toward believers and unbelievers, philia friendship brotherly love, and in storge love toward family. But what about eros love? Does He desire for us to operate in this type of love, which is a sensual type love that could seek its pleasure in such sexual avenues as marriage, polygamy, fornication, prostitution, adultery, homosexuality, lesbianism, incest, and pedophilia?

You should know the drill by now. The only way to answer this question or any other pertaining to whatever the topic is to find out what Scripture says about these sexual practices. But before we do, let’s take a look at societal norms concerning sexual behavior. I think this would be an interesting avenue that will allow us to gain perspective on one very important principle. What is that principle, you ask? Please go to the next chapter and find out.

 

Endnotes

43 Weust.

44 Thayer’s Greek Lexicon.

45 Adam Clarke’s Commentary.  

46 Weust.

47 Jamieson, Faucet, and Brown Commentary Pc Study Bible version 5, 2005. BIBLESOFT. WEB. 27 February 2019 ˂http://www.biblesoft.com>.

48 Adam Clarke’s Commentary.  

49 Weust.

50 Adam Clarke’s Commentary.        

51 Bible Knowledge Commentary/New Testament.      

52 The Bible Exposition Commentary/New Testament.      

53 Barnes.   

54 Weust.  

55 Dictionary.com.

56 Weust.    

57 The Pulpit Commentary.      

58 Weust.    

59 Adam Clarke’s Commentary.        

60 Jamieson, Faucet, and Brown Commentary.      

61 “Four Greek Words for “Love”,” .

62 Barnes. 

63 Dictionary.com.    

64 Weust. 

65 Weust.    

66 Dictionary.com.

67 Jamieson, Faucet, and Brown.      

68 Four Greek Words for “Love”.    

69 Weust.   

70 Jamieson, Faucet, and Brown Commentary.      

71 The Bible Exposition Commentary/New Testament.    

72 The Pulpit Commentary.    

73Weust.

74 Calvin's Commentaries. Pc Study Bible version 5, 2006. BIBLESOFT. WEB. 20 March 2019 ˂http://www.biblesoft.com>.

75 Four Greek Words for “Love”.

     

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My name is James Rondinone. I am a husband, father, and spiritual leader.

I grew up in Massachusetts and began my own spiritual journey early on in life.

I attended Bible college, having completed a two-year Christian Leadership Course of Study and graduated as valedictorian (Summa Cum Laude).

Studying and teaching the Word of God has been a passion of mine for over 20 years.

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The Rock Almighty Friday Wake - Up Call: Controversies and Consequences: The Impact of Sharia Law on Human Rights with Nigeria as a case study.

 -Olonade Joshua

“Where, after all, do universal human rights begin? In small places, close to home — so close and so small that they cannot be seen on any maps of the world. Yet they are the world of the individual person; the neighborhood they live in; the school or college they attend; the factory, farm, or office where they work.” — Eleanor Roosevelt

In the year 2002, a dark shadow of injustice descended upon the life of Amina. She was accused of committing adultery, a grave offense under the stringent interpretation of Sharia law in Katsina State, Nigeria. Amina, a single mother, found herself ensnared within the unforgiving grip of the Sharia court. Despite her fervent protests of innocence and the unique circumstances of her being a divorcee, the court’s verdict was chillingly clear and unyielding — she was to face death by stoning. Amina’s case became an international focal point, exposing the severe and irreversible nature of the sentences imposed by Sharia law. Human rights organizations, women’s rights advocates, and governments worldwide voiced profound concern and outrage. At the forefront was the fundamental issue of the right to a fair trial, exemplified by Amina’s case. It cast serious doubts on the fairness of the proceedings and adherence to international standards of justice. Many believed that the evidence against her was insufficient, and her legal representation was egregiously inadequate. Amina’s ordeal underscored the glaring gender disparity that permeated the strict implementation of Sharia law. Amina’s case exemplified this unequal treatment, further igniting international condemnation. The global community rallied behind Amina’s cause, launching protests, advocacy campaigns, and diplomatic efforts to implore Nigerian authorities to reconsider her case. In September 2003, an Islamic appeals court overturned Amina Lawal’s conviction, and she was acquitted of the charges. Her journey through the labyrinthine complexities of Sharia law within the Nigerian legal system serves as a haunting reminder of the profound challenges and concerns it poses to human rights, particularly women’s rights. Her ordeal glaringly emphasized the critical need to safeguard human rights against oppressive interpretations of the law. In the intricate mosaic of global legal systems, the incorporation of religious laws within a nation’s legal framework often ignites fervent debates and soul-searching. Such is the case with the accommodation of Sharia law in the Nigerian legal system, a matter that strikes at the very heart of the nation’s constitutional foundations.

As the sun casts its vibrant hues over Nigeria’s diverse landscape, the clash between tradition and modernity, religion and secularism, reaches a crescendo. In this realm of conflicting perspectives, we embark on a journey to explore the heated discourse surrounding the constitutionality or lack thereof in incorporating Sharia law into the Nigerian legal framework. Also in the year 2014, the world was gripped by the harrowing ordeal of Meriam Ibrahim, a Sudanese woman whose plight brought into sharp focus the tragic implications of the application of Sharia law in certain countries. Meriam’s story stands as a poignant example of individuals who have seen their fundamental rights violated as a result of the strict implementation of Sharia law. Meriam Ibrahim entered this world as the daughter of a Christian mother and a Muslim father in Sudan. Raised under the Christian faith by her mother, Meriam embraced Christianity as her way of life. However, Sudan’s legal framework, deeply intertwined with Sharia law, deemed it unlawful for a Muslim woman to marry a non-Muslim man. Offspring born to such unions were automatically categorized as Muslims. Meriam, driven by love, married a Christian man, openly professing her Christian faith with unwavering devotion. The year 2014 brought her a calamity she could not have foreseen — she was accused of apostasy, the act of renouncing one’s faith, and subsequently charged under Sudan’s interpretation of Sharia law. The shockwaves of her arrest and the subsequent trial reverberated across the globe. Meriam, at the time heavily pregnant, faced the unimaginable ordeal of giving birth while in prison and in shackles. Her conviction was horrifyingly severe — she was sentenced to flogging for adultery and, devastatingly, to death for apostasy. The Sudanese legal system considered her a Muslim due to her father’s faith, rendering her marriage to a Christian man as an act of adultery. The international community responded with widespread condemnation and outcry. Human rights organizations, governments, and impassioned activists from every corner of the world united in demanding her immediate release and an end to the discriminatory application of Sharia law. In the midst of international pressure, Meriam’s case navigated a convoluted legal path, ultimately resulting in the overturning of her conviction. She was granted her freedom, but the scars of her agonizing experience ran deep. Meriam Ibrahim’s tragic narrative serves as an indelible reminder of the grave human rights transgressions that can occur when Sharia law is zealously enforced, particularly in cases involving interfaith marriages and personal religious choices. Culture and religion are deeply interwoven, with the moral fabric of a society deeply rooted in the spiritual beliefs that shape its conscience. Throughout pre and post-colonial times, culture and religion have been vital components of Nigeria and its people’s identity. From the 18th century, when Uthman Dan Fodio embarked on his Islamic crusades, introducing the Muslim faith to the people of northern Nigeria, it became the official religion of the region. Over centuries, the moral judgments and rules that shaped their conscience were deeply intertwined with Islamic culture, rendering it inseparable from the northern (Hausa, Fulani, etc.) culture. Even during the colonial era, despite the imposition of Western culture, customary laws persisted as they couldn’t be completely eradicated. Thus, the implementation of customary laws coexisted alongside constitutional law and common law. Sharia law, also known as Islamic law, is a legal system derived from the teachings of the Quran and Hadith, the sacred texts of Islam. Sharia law encompasses all aspects of a Muslim’s life, governing social, political, and economic activities. In Nigeria, Sharia law has been a contentious issue since its introduction in 1999. Prior to the introduction of Sharia law in Nigeria, the country operated under a common law system inherited from its British colonial past. The introduction of Sharia law in Nigeria was driven by the demands of the Muslim community, who felt that the existing legal system did not adequately cater to their religious needs. However, the introduction of Sharia law was not without controversy, with some viewing it as an attempt to Islamize the country and undermine its secular character.

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Since the adoption of a federal system of government in 1999, several northern Nigerian states introduced Sharia law as a complement to the existing legal system. The implementation of Sharia law in Nigeria has sparked heated debates and controversies, with some arguing that it is a means of promoting Islamic values and strengthening the legal system, while others contend that it is discriminatory and violates human rights. Sharia law’s implementation has been marked by controversy, including reports of human rights abuses, such as floggings, amputations, and stoning to death in areas where it is enforced. There is an ongoing debate, even among Muslim scholars and activists, regarding the compatibility of Sharia law with modern democratic values, including human rights and gender equality. Some assert that Sharia law inherently discriminates against women and non-Muslims, making it incompatible with modern notions of justice and equality. The accommodation of Sharia law in Nigeria raises fundamental questions that demand examination. How has Sharia law been integrated into the Nigerian legal system, and what are the implications for human rights, the legal system, and the socio-political landscape? These questions form the core of this study, seeking to determine whether the accommodation of Sharia law in Nigeria is constitutional and exploring potential remedies. Sharia law’s implementation in Nigeria has sparked significant controversy and debate. It has been a subject of contention since its adoption in some northern states in 1999. Initially intended to provide a legal framework for Muslims to practice their religion, Sharia law has raised concerns about its compatibility with Nigeria’s secular constitution and its potential impact on human rights. One of the main controversies centers around the use of corporal punishment, including amputations and stoning to death for certain offenses. These punishments are considered cruel and inhumane, violating international human rights standards. In response to these concerns, some states have modified the implementation of Sharia law to limit the use of corporal punishment. For instance, in Kano State, amputations have been replaced with fines, and stoning to death has not been carried out since the introduction of Sharia law. Another contentious issue is the unequal treatment of women under Sharia law. Sharia law metes out harsher punishments for offenses like adultery. In some cases, women accused of adultery have been sentenced to death by stoning, while men received less severe punishments such as flogging. In response to these concerns, some states have introduced reforms to promote gender equality within the scope of Sharia law. For example, in Kano State, women are now permitted to serve as judges in Sharia courts, and the punishment for adultery has been made more equitable for both men and women. Nigeria’s constitution guarantees freedom of religion and prohibits discrimination on religious grounds, raising questions about the constitutionality of implementing Sharia law. In response to these concerns, some states have adapted their implementation of Sharia law to ensure it aligns with the country’s secular constitution. For example, in Kaduna State, Sharia law is applied only to Muslims, while non-Muslims are subject to the secular legal system. However, these adjustments alone do not fully address the inherent conflict between Sharia law and Nigeria’s secular constitution. Section 10 of the Nigerian Constitution mandates the separation of state and religion, explicitly stating that “the Government of the Federation or of a State shall not adopt any religion as State Religion.” As such, calls for the complete abolition of Sharia law in Nigeria persist, while others argue that it should be allowed to continue in a more limited capacity. Some cases heard in Sharia courts can be appealed to the regular courts, yet the relationship between the Sharia courts and the regular legal system remains unclear. A lack of consistency and uniformity in their operation further complicates the matter. Sharia law’s implementation in Nigeria has had a notable impact on human rights, especially in areas concerning women’s rights, freedom of expression, and freedom of religion. The establishment of Sharia courts in some northern states has raised concerns over preferential treatment for Muslims and potential discrimination against non-Muslims. Furthermore, the implementation of Sharia Law has raised concerns about the constitutionality of criminal cases handled under its jurisdiction. It is argued that the application of Sharia Criminal Law in Nigeria violates the right to a fair hearing, the right to equality before the law, and the prohibition of cruel, inhuman, and degrading treatment. According to J.A. Omotola, the establishment of Sharia courts in some northern states gives special treatment to Muslims and undermines the rights of non-Muslims in those states. Similarly, T. M. Ahmed argues that the adoption of Sharia Law violates the principle of secularism enshrined in the 1999 Constitution of Nigeria. Opponents of the accommodation of Sharia Law argue that it can lead to human rights abuses, particularly against women and religious minorities. Human rights groups have accused Sharia courts of violating international human rights standards, particularly in cases involving women and religious minorities. For example, a 2017 report by Amnesty International documented cases of women and girls who were sentenced to flogging and imprisonment for alleged moral offenses, such as premarital sex and alcohol consumption. Furthermore, there are concerns about the unconstitutionality of the application of Sharia Law in Nigeria, particularly in cases involving criminal offenses. Sa’adatu Balarabe Dawakin-Tofa argues that the application of Sharia Criminal Law in Nigeria is unconstitutional, as it violates the right to a fair hearing, the right to equality before the law, and the prohibition of cruel, inhuman, and degrading treatment. Similarly, Anthony A. Olabode argues that the application of Sharia Law in Nigeria violates the principle of secularism and the separation of powers enshrined in the 1999 Constitution of Nigeria. The implementation of Sharia Law in Nigeria has been marked by controversial and discriminatory practices. In 2002, a Sharia court in Sokoto sentenced Safiya Husseini to death by stoning for alleged adultery, despite her being a divorcee and, according to Islamic law, not subject to such punishment. The case garnered international attention and condemnation from human rights organizations and governments across the globe. Despite the controversies surrounding the accommodation of Sharia Law in the Nigerian legal system, there have been efforts to reconcile Islamic law with the provisions of Nigeria’s 1999 Constitution. One such effort was the introduction of the Sharia Penal Code in Zamfara State in 2000, aimed at aligning the application of Sharia Law with the constitutional provisions of Nigeria. However, this introduction encountered resistance from human rights groups and the federal government, which argued that it was unconstitutional and violated the principle of secularism. In 2001, the federal government established a committee to assess the implications of adopting Sharia Law in some northern states of Nigeria. The committee’s report, known as the “Sharia Report,” recommended that the federal government should take measures to ensure that the adoption of Sharia Law in Nigeria does not violate citizens’ constitutional rights and does not lead to the violation of international human rights standards. The accommodation of Sharia Law in Nigeria has drawn international attention. In 2002, the United Nations Special Rapporteur on freedom of religion or belief, Abdelfattah Amor, visited Nigeria and expressed concern about the potential for human rights abuses under Sharia Law. The European Union has also expressed apprehension about the application of Sharia Law in Nigeria, particularly in cases involving human rights abuses. In conclusion, the operation of Sharia law in Nigeria, as well as in several other countries, stands in stark contrast to the fundamental principles of justice that underpin modern legal systems. This form of legal implementation not only undermines the very essence of justice, but it also poses a significant threat to the peace, unity, and constitutional integrity of nations. Sharia law’s rigid application, as exemplified by tragic cases like that of Meriam Ibrahim in Sudan, demonstrates a disconcerting departure from the principles of fairness, equality, and respect for individual rights. Its discriminatory treatment of women and religious minorities, often leading to harsh and inhumane punishments, serves as a stark reminder of the inherent injustices within its framework. Furthermore, the implementation of Sharia law in a multi-religious and culturally diverse nation like Nigeria raises concerns about the violation of constitutional rights. It disrupts the delicate balance between state and religion, infringing upon the constitutional provisions that guarantee freedom of religion and the separation of religion and state. This, in turn, jeopardizes the constitutional fabric of the nation and fosters divisions among its people. The detrimental effects of Sharia law on human rights, particularly in cases involving interfaith marriages and personal religious choices, underscore the urgent need for legal reform. Reforms should aim to harmonize the legal landscape with the principles of justice, equality, and the protection of fundamental human rights. Such reforms would not only promote a more just and inclusive legal system but also enhance the peace and unity of the nation. In light of the evidence presented, it becomes clear that Sharia law, in its current form and application, is inconsistent with the principles of justice, harmful to legal systems and nations, and ultimately unconstitutional in Nigeria. The time has come for a reevaluation of the role of Sharia law within the legal framework, with a steadfast commitment to upholding the constitutional rights of all citizens and ensuring a just and equitable society for everyone.

“The rights of every man are diminished when the rights of one man are threatened.” — John F. Kennedy

Versatile adventurer into writing with a passion for diverse pursuits, writing has been a constant thread in my life—evolving from a hobby to freelancing for sheer enjoyment. In the digital landscape, I've cultivated a keen interest, marrying creativity with technology. I'm a versatile individual with a passion for writing, music, law, Cinematography, performing arts and much more. Reach me at https://www.linkedin.com/in/olonade-joshua-28b717180/ and my E-mail above

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