Good day beloved,fair-haven-2017

I believe you have been enjoying divine benefits of Mikoas Prayer Ministry Online through our Daily Messages and Prayer Bombs for a while in one way or the other and you have been blessed.

This year make it 7 years old when Our Yearly Program called Fair Haven (Ebute-Yiyanju) started. Thousands of people have been blessed through this life transformation Online program. The record shows that people are participating in this program from over 120 countries around the world.  However, this year edition is around the corner.

If you’re in a place in your life right now where you’re ready to turn your life around in a BIG way and make 2017 your best year EVER, then make sure you participate  in this life-transformation program – 2017 FAIR HAVEN, tagged:  “Divine Enlargement” 2Samuel 22:37

In this 14 days life-changing program you will be teaching and praying on enlargement in ALL areas of your life (spiritually. finances, ministry,  relationships, health, business and career)!

No matter what your current situation is, whether you’re experiencing spiritual attack, confronting financial problems, going through a breakup, experience delay in marriage, you are exposed to shame and reproaches because you have no child, just lost your job, having trouble with your business, suffering from health issues, or maybe you’re just feeling “stuck” in your life — you CAN turn things around really quickly and bounce back higher than ever!

The power of the Almighty God will terminate all your challenges and Enlarge your Borders. Do everything you can to participate in this 14Days Fasting and Prayers from 20th Feb – 5th Mar. 2017.

All Participants around the world will receive the Digital Version of the Prayer Booklet that contains the Daily Messages and Prayer Bombs for the Program. Therefore request for your copy for FREE at

Get ready to Bounce Back BIG in 2017! Get ready for Divine Enlargement!! Get ready for Enlargement of Testimonies!!!

P.S. If you’re serious about living your greatest life and achieving massive success in ALL areas of your life in 2017 (wealth, health, relationships, business and career), then make sure you do everything you can to participate in this life-changing 14Days Fasting and Prayers. Surely your delaying in marriage and long years of barrens will be terminated by the Power of God.

Request for your copy for FREE at

Where Will You Spend Your E


As you wake up today, journey your life to your place of work, have you ever ask yourself this important question – WHERE WILL I SPEND MY ETERNITY?

It is a great and uncommon question that people don’t ask. Spending eternity is in two places, is either you spend it in HEAVEN or HELL. Both are forever. The choice is YOURS!

Nobody can choose where you will spend eternity for you, you are the one to choose it. Heaven is prepared for those that ready for it. Heaven is the God-ordained place for those that accept JESUS CHRIST as their personal Lord and Saviour to lives there forever.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” John 3:16-19

If you are not born again, you are still living in iniquity in Christ Jesus, you are a satanist or you belong to occult groups come to God in repentance NOW; if you have sold your soul to the devil for worldly materials, fame, money and financial gain come to God in repentance NOW; if you are in Christ Jesus, but leading a sinful and double life, come to God in repentance NOW; if you are gay or lesbian come to God in repentance NOW by praying with meaning in your heart: God be merciful to me, a sinner. I repent now of all my sins and turn from them, trusting you to wash them away in the Blood Jesus shed on the Cross. Make me a new creation in Christ Jesus, and give me power to live for You from this day forward. In Jesus name I pray. Amen.”

God your Creator have planned and purpose for you to live forever in HEAVEN not in hell. Moreover, it is not by force but by choice. The choice you make now is the beginning of your journey to eternity in HEAVEN or in hell. If you make the right choice by accepting JESUS CHRIST as your SAVIOUR AND LORD, truly you are on your way to HEAVEN with Jesus. But if you refuse and deny HIM, you are on your way hell which is not good for you.

If you meant the prayer in your heart congratulations, you are NOW a child of God, and your name is written in the Lamb’s Book of Life.

(See: John: 1:12:13, Luke: 10:20, Revelation: 20:15, Galatians: 3:26; 4:7)

Remember having a personal relationship with Jesus means you will need to spend time with Him in prayer and regular Bible study. To know more about your new friend Jesus Christ, you need to plug into a good Bible believing Church. A Bible believing Church is one that believes in the truth of the Bible and practices the teachings of Jesus Christ in our daily walk. Be baptized and tell others about Jesus Christ.

Words of Jesus Christ in John: 15:22: If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. Selah

#Everyone you meet with today on your way out, greet him or her, and say to him or her: JESUS LOVES YOU.

#Make it your aim to win ONE SOUL every Month into God’s marvellous Kingdom.

#James: 1:22 says: But be ye doers of the word, and not hearers only, deceiving your own selves.






Why The Rich Man In HelI?

(Read Luke: 16:19:31)

The Bible says in Luke: 16:19:21: There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

As the rich man was clothed in purple and fine linen, and fared sumptuously every day; if you were to approach him to tell him about Jesus Christ, he would not have listened to you.
If you were to approach the richest men or women in the world, in Europe or in Africa to tell them about Jesus Christ or to preach the Gospel of Jesus Christ to them, they will not listen to you. If you carry on insisting on sharing God’s word with them, they may even get you arrested. They think because they are rich, they do not need Jesus Christ in their lives, for they have 4 to 5 private jets, houses all over the world, but the only person they do not have is Jesus Christ to usher them in the world to come, that is after death into Heaven. Selah

The rich man is not in hell because he was rich on earth; the rich man is in hell because he said NO to Jesus Christ as many Billionaires will say NO to Jesus Christ if you were to approach them today to share Jesus Christ with them. Selah.

Jesus Christ said to the young rich man: If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Matthew: 19:21:24

#Underline in your Bible: But when the young man heard that saying, he went away sorrowful: for he had great possessions.

#Underline in your Bible: Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Selah

#It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Selah

You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. Revelation: 3:17:18.

Lazarus is not in Heaven because he was poor on earth; Lazarus is in Heaven because he has accepted Jesus Christ as his Lord and Saviour.

Jesus Christ says in Matthew: 5:3: Blessed are the poor in spirit: for theirs is the kingdom of heaven.

James: 2:5 says: Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him?

Today you have Evangelists, Pastors, Bishops, Reverends, Deacons and Deaconesses who have sold their souls to satan for money, fame, worldly materials and demonic powers to use on their pulpits; if you were to approach them to tell them to return to God in repentance, they would not listen to you, they would rather have everything in this VAIN world, but nothing in the world to come and end up ETERNALLY in hell fire. They have chosen to spend their eternity in hell fire because of money, fame, demonic powers and worldly materials that they will soon leave behind the second they breathe their last breath on planet earth.


These satanists Pastors, Bishops, Reverends, Deacons, Deaconesses, Brothers and Sisters have chosen hell fire over Heaven because of demonic powers, fame, money and temporary things. Selah

Jesus Christ is asking you these SOLEMN QUESTIONS:

1. For what shall it profit a man, if he shall gain the whole world, and lose his own soul?

2. Or what shall a man give in exchange for his soul?
(See: Matthew: 16:26, Mark: 8:36:37)



As the rich man said NO to Jesus Christ, so these satanists, Bishops, Reverends, Deacons, Deaconesses, Brothers and Sisters who have sold their souls to satan for money, demonic powers, fame and worldly materials.

#The Saddest TRUTH about Pastors, Evangelists, Deacons, Deaconesses, Reverends, Bishops, Brothers and Sisters ending up in Hell fire is that they will hear themselves Quoting Scriptures that they knew and were warned about in Hell Fire. Selah

#I do not know about you Brothers and Sisters, but I do NOT want to end up in a place (Hell fire) that I have tirelessly WARNED many, and continue to warn about.

(See: 1 Peter: 1:15:16, Leviticus: 11:44:45, Hebrews: 12:14)


(See: Hebrews: 9:27)


Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. Luke: 16:27:29.

This is the rich man’s wish while burning in hell fire: I pray thee therefore, father, that thou wouldest send him to my father’s house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. Luke: 16:24

He was answered by Father Abraham Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
Luke: 16:25.

The rich man’s wish while burning in hell fire was to send Lazarus to warn his five Brothers so that they will not go to hell fire.

The Rich man was told: They have Evangelist Idaline Joelle and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Brother Paul Sekgarametso and the prophets, neither will they be persuaded, though one rose from the dead. Selah

WHAT WILL YOUR WISH BE IN HELL FIRE, SEEING THAT YOU KNOW THE BIBLE, YOU ARE WARNED ABOUT HELL FIRE, BUT CARRY ON USING satanic powers behind the pulpit, sinning in the name of God’s grace, leading a double life in Christ Jesus, you have sold your soul to satan for money, fame, worldly materials and demonic powers?







Prayer is the Work of a Lifetime

Not About Me: Prayer is the Work of a Lifetime

by Merold Westphal

Our neighbors were visiting a cathedral in Italy with their three-year-old son. He saw a woman kneeling in one of the pews and asked what she was doing. “She’s praying,” he was told. “She’s asking God for things.” A few minutes later his parents found him kneeling in one of the pews. In response to their query, he replied that he was asking God for – gelato!

There’s something right about that prayer. After all, Jesus teaches us to pray for our daily bread, if not exactly for gelato. But it is the prayer of a three-year-old, a beginner in the school of prayer who is not yet ready even for kindergarten. I remember reading a list of the five elements of prayer: praise, thanksgiving, confession, petition (for self) and intercession (for others). It triggered a shocking recognition: the most important part of prayer is the most difficult. I feel reasonably at home with the last four items on the list. But praise? It is the one item in the list not concerned with benefits for me or those I care about. Here we have that disinterested delight (to cite Evelyn Underhill) in the bare goodness of God (to cite Luther) that escapes the self’s preoccupation with itself.

Praise presupposes, I believe, a prior kenotic gesture, an inner posture from which all five elements of prayer most properly emerge. It is the willing decentering of the self. Ironically enough, it is utterly fundamental to what is increasingly called centering prayer. For centering prayer is anything but positing the self as its own center; it is rather a movement from oneself toward God both at and as the center of one’s being.

Three specific prayers might teach us this gesture. Let us begin with the prayer of Samuel in 1 Samuel 3. Putting together his responses to Eli and then to the Lord, we get our first prayer: “Here am I, for you called me. Speak, LORD, for your servant is listening.” While this speech act is an expression of Samuel’s freedom, there is more heteronomy than autonomy in it. He does not originate the conversation but is called, called forth, even called into being by a voice not his own. The meaning of the situation in which he finds himself is not determined by his horizons of expectation, which are simultaneously surprised and shattered. Nor is it just his situation that is changed; his very identity is changed as he becomes no longer merely Hannah’s son or Eli’s helper, but the one who stands coram deo, in God’s presence.

This challenge to our autonomy has the form of authoritative asymmetry. In response to the voice, Samuel identifies himself as the servant (ehbed, bond-servant) of the Lord, anticipating the many New Testament epistles that begin with the author identifying himself as a slave (doulos) of God and of Jesus Christ, and the Pauline identification of the self-emptying (kenosis) of Christ as “taking the form of a slave” (Phil. 2:7). Thus “Here am I” signifies not merely presence but putting oneself at the disposal of another, an act confirmed and specified in Samuel’s “Speak, for your servant is listening.”

We can learn three things about prayer from Samuel. First, we learn that prayer is the task of a lifetime, so that even those who have been praying all their lives may not have gotten much farther than kindergarten. For Samuel’s prayer is the presentation of himself to God as a listener — and that is easier said than done. It is an act that can scarcely be said to be performed more than to a certain degree. We know from merely human conversations how enormously difficult it is really to listen, to be fully present to our interlocutors. So we only kid ourselves, like the tyro who reports that he learned to play golf yesterday, if we think we have finished learning how to listen to God as God deserves to be heard. The praying soul seeks to be fully present to God, but that is the always unfulfilled task of a lifetime.

Second, we learn why silence is such an important part of prayer. It is those who seem to know the most about prayer who emphasize this most strongly, and now we can see why. We cannot listen very well to the voice of God if we are chattering ourselves, or even if we merely keep ourselves surrounded by noise, almost as a barrier to protect us from hearing the voice of any other. As the 14th-century mystic Johannes Tauler puts it, “And therefore you should observe silence! In that manner the Word can be uttered and heard within. For surely, if you choose to speak, God must fall silent. There is no better way of serving the Word than by silence and by listening.” Prayer needs silence, not only external but also internal silence; for our minds and hearts can be, and usually are, very noisy places even when we emit no audible sound.

Finally, we learn why scripture and prayer are so integrally intertwined, why prayer can never be separated from some form of lectio divina. God speaks in and even as silence, to be sure, but prayer cannot grow in a purely apophatic soil, if for no other reason than that in such a context no God personal enough to speak is to be found. If we are engaged in prayer rather than yogic meditation, it is the God who speaks in scripture to whom we listen. The very call to which we may respond, “Here am I,” can come as a mysterious voice in the night, but it typically comes through the words of scripture, either directly or indirectly in preaching, hymnody, liturgy and so forth. Before prayer becomes a fivefold speech act on our part, it is listening to the word of God as found in scripture.

Very closely related to Samuel’s prayer is Mary’s prayer at the annunciation. This is the prayer that precedes the canticle we know as the Magnificat (Luke 1:46-55), and we can hear this earlier prayer as the prior condition of the possibility of that overflowing outburst of praise and thanksgiving. We might say that in the earlier prayer Mary assumes the posture from which her praise proceeds. The Magnificat is so heavily dependent on the song of Samuel’s mother, Hannah (1 Sam. 2:1-10), that we can only assume that Mary also knows the story of Samuel and of his prayer. In response to the angel Gabriel’s stunning and scary news about what is soon to happen, she replies, simply, “Here am I, the servant of the Lord; let it be with me according to your word.” (Lukel:38). She speaks these words immediately to Gabriel, but she understands him to be a messenger from God. Ultimately she is responding to God; her words are a prayer.

In this prayer we find Mary’s theology and ethics in a nutshell. The theology revolves around the notion of God as one who speaks, or better, as the One who speaks. God is not so much First Cause as First Speaker, the One whose word is always the beginning. Before I speak or act or even am, God has always already spoken.

Mary’s ethics is one of holy receptivity: Let it be, If we see this not merely as resignation before the inevitable or submission before the superior but as welcoming the will of another, we are again reminded of how prayer is the decentering task of a lifetime. We might call this an adverbial ethics. It is about Mary’s basic posture or fundamental project. It signifies the “how” rather than the “what” of her life, though it is not without a “what.”

In looking at Samuel’s “Here am I,” our focus was on the phrase “for you called.” Mary’s “Here am I” gives us the opportunity to look more closely at the act itself. It is an act of self-presentation to the God who is already present. There is no attempt, because there is no need, to find God. Having spoken, God is already present. Mary would easily understand Augustine’s notion that God is nearer to us than we are to ourselves (interior intimo meo) and his bittersweet confession, “Late it was that I loved you, beauty so ancient and so new, late I loved you! And, look, you were within me and I was outside . . . You were with me, and I was not with you.” She understands that God is here, unusually so in the present instance, and the only question is whether I am willing and able to be here too. No doubt part of the problem is that while the messenger may be quite visible (we don’t know the form of her visitation), God is not. As Jean-Louis Crétien puts it, “The first function speech performs in prayer is therefore a self-manifestation before the invisible other.”

Mary also understands that to be present to God she must turn away from the world in which she has been immersed. Not that there is something evil about the world, into which, in fact, God will send her back with a task. It is rather that apart from that turning the world is defined by her agenda or the world’s, however innocent, and not God’s. As Thomas Merton puts it so beautifully, “Detachment from things does not mean setting up a contradiction between ‘things’ and ‘God’. . , as if His creatures were His rivals. We do not detach ourselves from things in order to attach ourselves to God, but rather we become detached from ourselves in order to see and use all things in and for God.”

Mary’s prayer is echoed in two prayers of her son. The first is the prayer he taught his disciples to pray. To get a feeling for its force, let us listen to the way it can all too easily be intended:

Our Father in heaven,
hallowed be my name,
my kingdom come,
my will be done on earth as yours is in heaven.

Even to the most cynical secularist, this is bound to sound like sacrilege. The crassness of this formulation is barely mitigated if we substitute “our” name, kingdom and will for “my.” We hear the decentering force of the prayer in its actual wording: your name, your kingdom, your will (Matt. 6:9-10). Here is a triple threat against all aspiration to autonomy, a triple abandonment of my preoccupation with myself. After, but only after, I have made this move, I am in a position rightly to pray for material and spiritual blessings, daily bread and forgiveness, for myself and for “us.” And no sooner have I done so than the doxology, which is sometimes included in the prayer and sometimes serves as its liturgical trailer, reminds me of what I can so quickly forget: “for the kingdom, the power, and the glory are yours, now and forever.” The Amen (so be it) that concludes this prayer, echoes the “Let it be” of Mary’s prayer, just as the “your name, “your kingdom” and “your will” echo her “your word.” To feel the full force of the self-transformation called for by this self-transcendence is to understand how learning to pray is the task of a lifetime.

The second prayer in which Mary’s is echoed by her son comes to us from Gethsemane. Anticipating the violent death that is about to strike, Jesus offers perhaps the most basic prayer of petition, which we might call the foxhole prayer: Lord, spare my life. “My Father, if it is possible, let this cup pass from me.” But he prays this prayer from the posture that is its precondition in the sense that in a different posture it would be a different prayer altogether. The posture is that of being at God’s disposal: “yet not what I want but what you want” (Matt. 26:39). Here Jesus remembers the “your name . . . your kingdom . . . your will” that he taught his disciples to pray; here he echoes his mother’s “let it be with me according to your word,” of which he may or may not have known anything; and here he enacts the kenosis celebrated in the early Christian hymn in praise of him who

emptied himself,
taking the form of a slave.
he humbled himself
and became obedient to the point of death –
even death on a cross. (Phil. 2:7-8)

Whether we kneel, sit or stand to pray, the inner posture or basic attitude we find in these prayers is presupposed by all five dimensions of prayer mentioned above. A couple of examples: The self still centered on itself might consider confession as a useful means to an assuaged conscience, to divine blessings here, and to heavenly reward hereafter. The decentered self need not deny these considerations, but it takes a different posture. This is beautifully expressed in a prayer found in the Book of Common Prayer and the Lutheran Book of Worship, where confession of sins is followed by a request for forgiveness. To what end?

that we may delight in your will,
and walk in your ways,
to the glory of your holy name. Amen (emphasis added)

The self that has begun the kenotic journey prays for forgiveness in order, above all, to be more deeply decentered.

The other example is from a prayer of thanksgiving found in the Book of Common Prayer. At about the midpoint, thanksgiving turns into petition, asking that God will

give us such an awareness of your mercies,
that with truly thankful hearts we may show forth your praise,
not only with our lips, but in our lives,
by giving up our selves to your service,
and by walking before you
in holiness and righteousness all our days.

This is not writing a thank-you note to Aunt Susie after Christmas so she will be well disposed toward me when my birthday comes around in February. The telos of thanksgiving is that through an awareness of “your mercies” our lives may be more completely given over to “your praise” and “your service.”

Another prayer for our consideration is a line from a song by Elvis: “I want you, I need you, I love you with all my heart.” I know that it wasn’t a prayer as sung by Elvis. It is addressed to the latest hormonal heartthrob, and the reference to the heart seems to be a euphemism for another seat of desire. But let us imagine that these words are addressed by the believing soul to God. They exhibit the fundamental trope of Hebrew poetry, parallelism, in which the same thing is said a second and even a third time in a slightly different way. In Elvis’s version, “I love you” adds nothing new to “I want you” and “I need you.” And therein lies the problem. Even when we convert the earthly eros into the heavenly by addressing these words to God, it’s all about what I want, what I need and what I, in those senses, love. The prospects for deepening our understanding prayer as a deeply decentering posture do not seem very great.

If it’s always darkest just before the dawn, we might find our way forward by seeing the problem in its starkest form. When I want to introduce my students to the difference between eros and agape, need love and gift love, where sexual desire is only a single instance of a more general structure, I say, “I love cheese omelet. Would you like me to love you too?” This is a perfectly legitimate use of the word “love” in English. And its meaning here is clear. What I love is what I devour, what I assimilate to myself, what I make into a means to my ends. I give to it a double career: in part it becomes what satisfies and strengthens me, and in part it becomes what I flush away as worse than useless.

Now comes our first glimmer of hope. Even before we convert these words to a prayer, this alimentary attitude begins to unravel as I am deconstructed by my own desire. I want you, I need you, I love you. I can say these words in such a way as to make a sex object of the addressee. They can mean “I want you to belong to me so that you are my (play)thing; I will dispose of you as I want.” This project can be frighteningly successful. All too often it is possible to dominate another who, in such a setting, becomes codependent on my addiction to myself.

But my own word, “you,” undermines and rebukes such a speech act. I contradict myself when I say “you” in order to reduce someone to an it. It’s still about what I want, but to paraphrase Martin Buber, the I that relates to a you is a different I from the I that relates to an it. I am still the one speaking, not the one spoken to, but a certain decentering has begun, whether I like it or even notice it. It cannot address me, but you can. To desire you is to desire vulnerability to another.

Now let us return to the supposition that the you to whom I address these words is God. I could hardly mean, or at least could hardly admit to myself that I mean, “I want you to belong to me so that you are my thing; I will dispose of you as I want.” That is as hopelessly crass as the my name, my kingdom, my will” version of the Lord’s Prayer. But I might mean by “I love you” simply that I want and need your help, your blessings, the benefits of having you on my side. Here, once again, decentering seems to get derailed by my preoccupation with myself.

But now suppose that what I mean is really “I want you,” you yourself, not your gifts.

As a deer longs for flowing streams,
so my soul longs for you, O God.
My soul thirsts for God,
for the living God. (Ps. 42:102)

O God, you are my God, I seek you,
my soul thirsts for you;
my flesh faints for you,
as in a dry and weary land
where there is no water.
(Ps. 63:1)

What has changed here is more fundamental than the replacement of a hunger metaphor with a thirst metaphor, and even more fundamental than a replacement of an it with a you. This is not just any old you, though what is true in this case may well be true in a measure in relation to human yous as well. But if we ask how it might be possible to “have” or to “possess” God, to drink of the living water (John 4:7-14, 7:37-39), we will realize that the “you belong to me” path leads away from our goal, and only the “I belong to you — I am at your disposal” path leads to it. God cannot be “had” in any other way. God is always at our disposal, always giving Godself to those who are willing to take. But the only way to take this gilt is to place ourselves at God’s disposal, to give not this or that but our very selves to God. The hymn writer gets it right when describing the love between Christ and the believer:

His forever, only His; Who the Lord and me shall part?
Ah, with what a rest of bliss Christ can fill the loving
Heav’n and earth may fade and flee, Firstborn light in
gloom decline;
But while God and I shall be, I am His, and He is mine.

Only after I am his can it be that he is mine. Rightly to address God as “you” is to present oneself to God as “yours.”

When we learn to speak in this way, a certain transubstantiation takes place and water is changed into wine. What I mean is simply this: eros is not merely reconciled with agape, it becomes agape. Need love and gift love, desire and disposability become two sides of the same corn. Johannes Tauler expresses this nicely when he says that true prayer is a “loving ascent to God, in profound longing and humble surrender.”

But perhaps we shouldn’t get too carried away, as if we occupy such a space very fully or for very long. All too often we experience the two sides of this coin as distinct, and all too easily we fall back into an eros that is not (yet) agape. Prayer is the task of a lifetime.   This article appeared in The Christian Century, April 5, 2005, pp. 20-25. Copyright by the Christian Century Foundation; used by permission.

Prophetic Prayer

“Dearest Friend,
See Matt 27, from verse 62 to 65, see also 28 verse 7. Every manmade problem you are passing through, whether knowingly or unknowingly, the Resurrection power shall overwhelm it in Jesus Name. Receive mercy and grace now from above in Jesus Name. Happy resurrection Sunday and a new lease of live”

How to Use Healing Scriptures and Prayers

How to Use Healing Scriptures and Prayers

Someone has said that prayer is not about overcoming God’s reluctance, but about laying hold of His willingness. This can also be said of healing ministry—it is not about overcoming God’s reluctance, but laying hold of His willingness to heal. God’s willingness to heal is seen in His Word, where He has repeatedly revealed His desire to heal His people. This book is designed to help you lay hold of God’s willingness to heal you by laying hold of His Word and praying it back to Him.

The Scriptures
Most of the Scriptures in this book are directly related to healing. Some are included because they demonstrate God’s continuing desire to bless His people in every way. Others are included because they relate to the operation of faith—an important factor in receiving healing.

Begin reading these healing Scriptures out loud, so that your eyes see them, your mouth speaks them, your ears hear them, your body feels the rhythm of the words, and your mind perceives them. More importantly, keep reading them and let the words penetrate into your heart and into your spirit.

The Bible says that “Faith comes by hearing, and hearing by the Word of God” (Romans 10.17). This happens by an action of the Holy Spirit, so ask the Holy Spirit to make these Scriptures come alive inside you. Then begin to speak them out in faith. Jesus said that the mouth speaks out of the abundance of the heart.

The Word of God reveals the will of God, and so enables us to pray effectively. “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 John 5.14,15). Healing is the will of God for His people, as these Scriptures show, so pray confidently, knowing that He hears you, and that you will receive your healing.

The Prayers
As you welcome the Word of God and meditate on it, and faith begins to stir in your heart, start praying the Word back to Him. This honor’s God because His Word reveals His heart, and when you pray it back to Him, your heart begins to line up with His. Remember that you are not just seeking the healing, you are seeking the Healer.

The prayers in this book are designed to help you exercise your faith and pray the healing Scriptures back to God. Faith comes by hearing, but it is exercised by what you say, and by what you pray. Jesus said that faith is like a mustard seed—it is not the size that is important, its what you do with it. A seed must be planted, and prayer is one way to do that.

These prayers do not include, “if it be Thy will.” This is because the will of God concerning healing has been made known, as the healing Scriptures in this book attest. “If it be Thy will” is appropriate for prayers of dedication or consecration, but not for prayers of healing, where the will of God has already been revealed.

Don’t feel limited by these prayers. They are merely examples to give you a place to begin. They are a framework to lend you support, not a structure to confine you. So feel free to alter, expand or discard them as you will. The important thing is to respond with faith to the healing Word of God. If you would like to use these prayers to pray for healing for someone else, simply insert his or her name wherever appropriate.

When you begin praying, don’t be in a hurry. Take your time and pray slowly. As you do, you may find that you feel an inward desire to expand upon some particular point. That is the Holy Spirit prompting you, and if you listen carefully, He will give you words to pray back to the Father. Go with this as far as the Spirit leads you.

When you come to the end, sit quietly and contemplate what the Spirit has given you. If you wish, you can pick up the prayer where you left off, and continue until the Spirit gives you more. When you come to the end of your prayer time, simply give thanks and praise to God and welcome His healing power at work in your life.
Take these Scriptures like medicine. Read them regularly and meditate on them as much as you can. The more you let them fill your heart, the more your faith will grow, and the more effective (and joyful) your prayers will be.
Prayer is not magical and it is not mechanical. It is a vital and ongoing relationship with the Lord. Faith is not positive thinking. Positive thinking is about what we can do. Faith is about believing God and what He has said.
Pray these prayers by faith, not by sight. What you experience with your senses must eventually line up with the truth of God’s Word.
These prayers are not intended to replace your current treatment. If you are on medication, do not quit taking it until you have seen your doctor and he has confirmed your healing.
Pray in expectation. Watch for your healing, not for the symptoms of sickness. Begin to do things you could not do before.
If there is any unconfessed sin in your life, it may be an obstacle to your healing, so bring it to the Lord. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1.9). Repentance is a wonderful thing because it is an opportunity to begin again.
Forgive others. Lack of forgiveness can hinder your prayers, and so hinder your healing. Jesus said, “Whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses” (Mark 11.25).
In the healing ministry of Jesus, sometimes there were demonic forces at work behind various sicknesses and conditions, and Jesus had to expel these in order to bring about healing. If you have reason to suspect that such forces may be involved in your illness, you may need to seek out help from someone who is experienced in deliverance ministry.

One final word
This book assumes that the reader has received the Lord Jesus Christ and is born again by the Spirit of God. This is important because the ministry of Jesus on the Cross is the basis for all healing. The Bible says, “For I am not ashamed of the Gospel of Christ, for it is the power of God to salvation, for everyone who believes” (Romans 1.16). The Greek word for “salvation” is sozo and means to save, heal, deliver, make whole and preserve.

The Bible says, “If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” (Romans 10.9,10). With the heart we believe, with the mouth we confess. That is how faith works.

If you have never received the Lord Jesus Christ and experienced new life in Him, you can do it right now. Let this simple prayer be a guide:

Dear Lord,
I confess that I am a sinner and that I have come short of your glory. But I believe that You love me and that Jesus died on the Cross for my sins. I confess with my mouth that Jesus is Lord, and believe in my heart that You have raised Him from the dead. I now receive Your wonderful gift of salvation through Jesus Christ my Lord, and I ask you to fill me with Your Holy Spirit. by Pray way Global Community



There are a number of ways to categorize the forms of prayer. For the purposes of our discussion, we will examine the following four main types of prayer.

1. Conscious Prayer 2. Unconscious Prayer

3. Positive Prayer 4. Negative Prayer

5. Miraculous Prayer

· Conscious Prayer is one of the most common type of prayer. During conscious prayer, the conscious mind conceives of a need and directs energy toward a source of higher aid and support.

· Unconscious Prayer is probably the most common type of prayer. During unconscious prayer, the unconscious mind takes over the process of prayer, without the aid of the conscious mind, and directs the energy for its own purposes. This happens without the knowledge or awareness of the individual.

· Positive Prayer uses the positive aspects of the divine creative force in order to bring about a desired positive outcome. Positive prayer is directed by positive thoughts and feelings.

· Negative Prayer uses the negative aspects of the divine creative force in order to bring about a desired negative outcome. Negative prayer is directed by negative thoughts and feelings.

· Miraculous Prayer uses the force of the miraculous to bring about a desired result. This type of prayer generally embodies the use of a specific tool or object to empower the energy of the prayer beyond that which the human mind is capable of generating.


Now that we have a basic understanding of the mechanics of prayer, we can use this knowledge to help us pray more effectively.

Key One: Adding positive emotion to the energy of a prayer improves the outcome of the prayer.

When you pray, think about and event that is positive and emotionally meaningful. This event should be something that makes you feel good no matter what you were thinking about before the prayer. Research shows that this type of positive imaging improves the power and focus of the prayer.

Key Two: Repeat a prayer mantra focused on your desired outcome.

Mantras are ancient tools that are designed to empower the force of prayer. The rosary is one good example of a prayer mantra. Repetition amplifies the force of a prayer and gives it more power. Some mantras have been repeated millions of times and have a great deal of standing force attached to them. Adding your prayer to this standing force field can greatly increase the chance that it will be answered. The mantra need not be long and you don’t even have to speak the language for it to be effective. Here are some examples that you might find useful.


This is the Ganesh Gayatri Mantra. It has been spoken for thousands of years as a tool for removing obstacles to progress and achievement.


This is the Hanuman Gayatri Mantra. This mantra is ancient and is reported to be associated with a particularly helpful and friendly divine entity named Hanuman.

“Om Gam Gannpataye Gam Namah”

This ancient mantra has the power to fulfill wishes.

There are countless examples of mantras in the world. These are only a few. The fact that the above mantras are in Sanskrit has not diminished their effectiveness over the centuries.

Key Three: Memorize a miraculous prayer and repeat it once before and after your prayer.

Miracle prayers are words of power that condense the force of the miraculous into the form of a phrase or group of phrases. The energy of a miraculous prayer can turbocharge the power of a normal prayer and turn it into a miracle. For examples of miracle prayers, see our Free Mantra and Prayer section. Our product The Miracle Prayer is an excellent example of a miraculous prayer. This prayer condenses the energy of the name of God into a seven line phrase.

Key Four: Pray for others; especially strangers.

When you pray for others, the energy of the prayer automatically benefits you. Most people do not know this and tend to pray only for themselves and those that they know. Praying for others, especially those that you do not know, releases a powerful force from the unconscious that benefits you as well as the recipients of the prayer.

Key Five : Pray while meditating.

While you are meditating, the mind is much calmer. The calm and focused mind generates a great deal of positive divine creative force. By praying while meditating, we take advantage of this force and make our prayers much more powerful and effective. By Mitchell Earl Gibson MD