Spirit Force

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SINGS OF THE TIMES AND HOW TO POSTURE OURSELVES WNC Broadcast with Betina and Gabe Iowa! May 08, 2025

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Holy Spirit Study! WNC Broadcast with Betina and Gabe Iowa! THE SINGS OF THE TIMES AND HOW TO POSTURE OURSELVES.
1 Thess 5:1-10
What action do we need to take in order to live with success in this world where so much is happening that is causing a lot of upheaval and turmoil. Scriptures to help us live before the Lord in ways that are right and good to aid us! The recording is available also if you missed the live stream!
Proverbs 20:5
Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
8 thouand nouns are being lost in today's English language in normal use, some down to 2%.
If you don't hear these things, you forget'm! Average attention span now is 2 seconds.
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Those who Fight Further Frontlines Spirit Wars May 07, 2025

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Psalms 2:1 Why do the heathen rage, and the people imagine a vain thing? 2:2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, 2:3 Let us break their bands asunder, and cast away their cords from us. 2:4 He that sitteth in the heavens shall laugh: the LORD shall have them in derision. 2:5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 2:6 Yet have I set my king upon my holy hill of Zion. 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 2:8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 2:9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. 2:10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 2:11 Serve the LORD with fear, and rejoice with trembling. 2:12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

Memphis Prophecies Reflection May 06, 2025

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Recorded from Texas after visiting the Memphis xAI hq location and Memphis Pyramid!

Your only Responsibility is to Stay in Unity with God SPIRIT WARS 1Corinthians16 May 06, 2025

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Faithbucks.com
The refining pot is for silver and the furnace for gold, but the Lord tries the hearts.
4 An evildoer gives heed to wicked lips; and a liar listens to a mischievous tongue.
5 Whoever mocks the poor reproaches his Maker, and he who is glad at calamity shall not be held innocent or go unpunished.
6 Children’s children are the crown of old men, and the glory of children is their fathers.
7 Fine or arrogant speech does not befit [an empty-headed] fool—much less do lying lips befit a prince.
8 A bribe is like a bright, precious stone that dazzles the eyes and affects the mind of him who gives it; [as if by magic] he prospers, whichever way he turns.
9 He who covers and forgives an offense seeks love, but he who repeats or harps on a matter separates even close friends.
10 A reproof enters deeper into a man of understanding than a hundred lashes into a [self-confident] fool.
11 An evil man seeks only rebellion; therefore a stern and pitiless messenger shall be sent against him.
12 Let [the brute ferocity of] a bear robbed of her whelps meet a man rather than a [self-confident] fool in his folly [when he is in a rage].
13 Whoever rewards evil for good, evil shall not depart from his house.
14 The beginning of strife is as when water first trickles [from a crack in a dam]; therefore stop contention before it becomes worse and quarreling breaks out.
15 He who justifies the wicked and he who condemns the righteous are both an abomination [exceedingly disgusting and hateful] to the Lord.
16 Of what use is money in the hand of a [self-confident] fool to buy skillful and godly Wisdom—when he has no understanding or heart for it?
17 A friend loves at all times, and is born, as is a brother, for adversity.
18 A man void of good sense gives a pledge and becomes security for another in the presence of his neighbor.
19 He who loves strife and is quarrelsome loves transgression and involves himself in guilt; he who raises high his gateway and is boastful and arrogant invites destruction.
20 He who has a wayward and crooked mind finds no good, and he who has a willful and contrary tongue will fall into calamity.

Betina hosts tonight's study at the Father's House May 01, 2025

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For this corruptible must put on incorruption, and this mortal must put on immortality.
1CO.15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
1CO.15:55 O death, where is thy sting? O grave, where is thy victory?
1CO.15:56 The sting of death is sin; and the strength of sin is the law.
1CO.15:57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
1CO.15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
PSA.74:2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.
We are in the midst of a major spiritual war before the AntiChrist shows up and then Jesus shows up! SO LET'S HAVE FUN SHARING THE WORD TOGETHER !!!
FEAR IS A SIN! Let's move our lives into God and receive His rest and peace on all sides no matter how much of a drama queen the Enemy is. We further explore the parallell battles between David and Saul leading up to his "inaugeration"
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TO KNOW THE POWER OF HIS RESURRECTION Apr 27, 2025

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WWW.FAITHBUCKS.COM
HALLELUJAH!
I protest by your rejoicing which I have in Christ Jesus our LORD, I die daily.
1CO.15:32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
1CO.15:33 Be not deceived: evil communications corrupt good manners.
1CO.15:34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
1CO.15:35 But some man will say, How are the dead raised up? and with what body do they come?
1CO.15:36 Thou fool, that which thou sowest is not quickened, except it die:
1CO.15:37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
1CO.15:38 But God giveth it a body as it hath pleased him, and to every seed his own body.
1CO.15:39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
1CO.15:40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
1CO.15:41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
1CO.15:42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
1CO.15:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
1CO.15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
1CO.15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
1CO.15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
1CO.15:47 The first man is of the earth, earthy; the second man is the Lord from heaven.
1CO.15:48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
1CO.15:49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Supernatural Reports from Florida to NC Report Frontlines Apr 24, 2025

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Better is a dry morsel with quietness than a house full of feasting [on offered sacrifices] with strife.
2 A wise servant shall have rule over a son who causes shame, and shall share in the inheritance among the brothers.
3 The refining pot is for silver and the furnace for gold, but the Lord tries the hearts.
4 An evildoer gives heed to wicked lips; and a liar listens to a mischievous tongue.
5 Whoever mocks the poor reproaches his Maker, and he who is glad at calamity shall not be held innocent or go unpunished.
6 Children’s children are the crown of old men, and the glory of children is their fathers.
7 Fine or arrogant speech does not befit [an empty-headed] fool—much less do lying lips befit a prince.
8 A bribe is like a bright, precious stone that dazzles the eyes and affects the mind of him who gives it; [as if by magic] he prospers, whichever way he turns.
9 He who covers and forgives an offense seeks love, but he who repeats or harps on a matter separates even close friends.
10 A reproof enters deeper into a man of understanding than a hundred lashes into a [self-confident] fool.
11 An evil man seeks only rebellion; therefore a stern and pitiless messenger shall be sent against him.

Holy Spirit Study! WNC BROADCAST with Anna Prayers Apr 24, 2025

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GET NOTIFIED WHEN WE GO LIVE HERE AND DOWNLOAD THE APP!
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And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
1CO.13:3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
1CO.13:4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
1CO.13:5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
1CO.13:6 Rejoiceth not in iniquity, but rejoiceth in the truth;
1CO.13:7 Beareth all things, believeth all things, hopeth all things, endureth all things.
1CO.13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
1CO.13:9 For we know in part, and we prophesy in part.
1CO.13:10 But when that which is perfect is come, then that which is in part shall be done away.
1CO.13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1CO.13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1CO.13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Chapter 14
1CO.14:1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
1CO.14:2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
1CO.14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
1CO.14:4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
1CO.14:5 I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
1CO.14:6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
1CO.14:7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
1CO.14:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
1CO.14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
1CO.14:10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
1CO.14:11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
1CO.14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
1CO.14:13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
1CO.14:14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
1CO.14:15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
1CO.14:16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
1CO.14:17 For thou verily givest thanks well, but the other is not edified.
1CO.14:18 I thank my God, I speak with tongues more than ye all:
1CO.14:19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
1CO.14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
1CO.14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the LORD.
1CO.14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
1CO.14:23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
1CO.14:24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
1CO.14:25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
1CO.14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
1CO.14:27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
1CO.14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
1CO.14:29 Let the prophets speak two or three, and let the other judge.
1CO.14:30 If any thing be revealed to another that sitteth by, let the first hold his peace.
1CO.14:31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
1CO.14:32 And the spirits of the prophets are subject to the prophets.
1CO.14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.
1CO.14:34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.
1CO.14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
1CO.14:36 What? came the word of God out from you? or came it unto you only?
1CO.14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
1CO.14:38 But if any man be ignorant, let him be ignorant.
1CO.14:39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
1CO.14:40 Let all things be done decently and in order.

You can take back all that was lost DREAM Apr 23, 2025

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Far away in some strange constellation in skies infinitely remote, there is a small star, which astronomers may some day discover. At least I could never observe in the faces or demeanour of most astronomers or men of science any evidence that they had discovered it; though as a matter of fact they were walking about on it all the time. It is a star that brings forth out of itself very strange plants and very strange animals; and none stranger than the men of science. That at least is the way in which I should begin a history of the world if I had to follow the scientific custom of beginning with an account of the astronomical universe. I should try to see even this earth from the outside, not by the hackneyed insistence of its relative position to the sun, but by some imaginative effort to conceive its remote position for the dehumanised spectator. Only I do not believe in being dehumanised in order to study humanity. I do not believe in dwelling upon the distances that are supposed to dwarf the world; I think there is even something a trifle vulgar about this idea of trying to rebuke spirit by size. And as the first idea is not feasible, that of making the earth a strange planet so as to make it significant, I will not stoop to the other trick of making it a small planet in order to make it insignificant. I would rather insist that we do not even know that it is a planet at all, in the sense in which we know that it is a place; and a very extraordinary place too. That is the note which I wish to strike from the first, if not{20} in the astronomical, then in some more familiar fashion.
One of my first journalistic adventures, or misadventures, concerned a comment on Grant Allen, who had written a book about the Evolution of the Idea of God. I happened to remark that it would be much more interesting if God wrote a book about the evolution of the idea of Grant Allen. And I remember that the editor objected to my remark on the ground that it was blasphemous; which naturally amused me not a little. For the joke of it was, of course, that it never occurred to him to notice the title of the book itself, which really was blasphemous; for it was, when translated into English, ‘I will show you how this nonsensical notion that there is a God grew up among men.’ My remark was strictly pious and proper; confessing the divine purpose even in its most seemingly dark or meaningless manifestations. In that hour I learned many things, including the fact that there is something purely acoustic in much of that agnostic sort of reverence. The editor had not seen the point, because in the title of the book the long word came at the beginning and the short word at the end; whereas in my comment the short word came at the beginning and gave him a sort of shock. I have noticed that if you put a word like God into the same sentence with a word like dog, these abrupt and angular words affect people like pistol-shots. Whether you say that God made the dog or the dog made God does not seem to matter; that is only one of the sterile disputations of the too subtle theologians. But so long as you begin with a long word like evolution the rest will roll harmlessly past; very probably the editor had not read the whole of the title, for it is rather a long title and he was rather a busy man.

Why do the fighters fight? 1 Corinthians 13 Apr 23, 2025

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Why do the fighters fight? What is the psychology that sustains the terrible
and wonderful thing called a war?
In nothing is this new history needed so much as in the psychology of
war. Our history is stiff with official documents, public or private,
which tell us nothing of the thing itself. At the worst we only have the
official posters, which could not have been spontaneous precisely
because they were official. At the best we have only the secret
diplomacy, which could not have been popular precisely because it was
secret. Upon one or other of these is based the historical judgment
about the real reasons that sustained the struggle. Governments fight
for colonies or commercial rights; governments fight about harbours or
high tariffs; governments fight for a gold mine or a pearl fishery. It
seems sufficient to answer that governments do not fight at all. Why do
the fighters fight? What is the psychology that sustains the terrible
and wonderful thing called a war? Nobody who knows anything of soldiers
believes the silly notion of the dons, that millions of men can be ruled
by force. If they were all to slack, it would be impossible to punish
all the slackers. And the least little touch of slacking would lose a
whole campaign in half a day. What did men really feel about the
policy? If it be said that they accepted the policy from the politician,
what did they feel about the politician? If the vassals warred blindly
for their prince, what did those blind men see in their prince?
There is something we all know which can only be rendered, in an
appropriate language, as _realpolitik_. As a matter of fact, it is an
almost insanely unreal politik. It is always stubbornly and stupidly
repeating that men fight for material ends, without reflecting for a
moment that the material ends are hardly ever material to the men who
fight. In any case, no man will die for practical politics, just as no
man will die for pay. Nero could not hire a hundred Christians to be
eaten by lions at a shilling an hour; for men will not be martyred for
money. But the vision called up by real politik, or realistic politics,
is beyond example crazy and incredible. Does anybody in the world
believe that a soldier says, ‘My leg is nearly dropping off, but I shall
go on till it drops; for after all I shall enjoy all the advantages of
my government obtaining a warm-water port in the Gulf of Finland.’ Can
anybody suppose that a clerk turned conscript says, ‘If I am gassed I
shall probably die in torments; but it is a comfort to reflect that
should I ever decide to become a pearl-diver in the South Seas, that
career is now open to me and my countrymen.’ Materialist history is the
most madly incredible of all histories, or even of all romances.
Whatever starts wars, the thing that sustains wars is something in the
soul; that is something akin to religion. It is what men feel about life
and about death. A man near to death is dealing directly with an
absolute; it is nonsense to say he is concerned only with relative and
remote complications that death in any case will end. If he is sustained
by certain loyalties, they must be loyalties as simple as death. They
are generally two ideas, which are only two sides of one idea. The first
is the love of something said to be threatened, if it be only vaguely
known as home; the second is dislike and defiance of some strange thing
that threatens it. The first is far more philosophical than it sounds,
though we need not discuss it here. A man does not want his national
home destroyed or even changed, because he cannot even remember all the
good things that go with it; just as he does not want his house burnt
down, because he can hardly count all the things he would miss.
Therefore he fights for what sounds like a hazy abstraction, but is
really a house. But the negative side of it is quite as noble as well as
quite as strong. Men fight hardest when they feel that the foe is at
once an old enemy and an eternal stranger, that his atmosphere is alien
and antagonistic; as the French feel about the Prussian or the Eastern
Christians about the Turk. If we say it is a difference of religion,
people will drift into dreary bickerings about sects and dogmas. We will
pity them and say it is a difference about death and daylight; a
difference that does really come like a dark shadow between our eyes and
the day. Men can think of this difference even at the point of death;
for it is a difference about the meaning of life.
Men are moved in these things by something far higher and holier than
policy: by hatred. When men hung on in the darkest days of the Great
War, suffering either in their bodies or in their souls for those they
loved, they were long past caring about details of diplomatic objects as
motives for their refusal to surrender. Of myself and those I knew best
I can answer for the vision that made surrender impossible. It was the
vision of the German Emperor’s face as he rode into Paris. This is not
the sentiment which some of my idealistic friends describe as Love. I am
quite content to call it hatred; the hatred of hell and all its works,
and to agree that as they do not believe in hell they need not believe
in hatred. But in the face of this prevalent prejudice, this long
introduction has been unfortunately necessary, to ensure an
understanding of what is meant by a religious war. There is a religious
war when two worlds meet; that is, when two visions of the world meet;
or in more modern language, when two moral atmospheres meet. What is the
one man’s breath is the other man’s poison; and it is vain to talk of
giving a pestilence a place in the sun. And this is what we must
understand, even at the expense of digression, if we would see what
really happened in the Mediterranean; when right athwart the rising of
the Republic on the Tiber, a thing overtopping and disdaining it, dark
with all the riddles of Asia and trailing all the tribes and
dependencies of imperialism, came Carthage riding on the sea.
The ancient religion of Italy was on the whole that mixture which we
have considered under the head of mythology; save that where the Greeks
had a natural turn for the mythology, the Latins seem to have had a real
turn for religion. Both multiplied gods, yet they sometimes seem to have
multiplied them for almost opposite reasons. It would seem sometimes as
if the Greek polytheism branched and blossomed upwards like the boughs
of a tree, while the Italian polytheism ramified downward like the
roots. Perhaps it would be truer to say that the former branches lifted
themselves lightly, bearing flowers; while the latter hung down, being
heavy with fruit. I mean that the Latins seem to multiply gods to bring
them nearer to men, while the Greek gods rose and radiated outwards into
the morning sky. What strikes us in the Italian cults is their local and
especially their domestic character. We gain the impression of
divinities swarming about the house like flies; of deities clustering
and clinging like bats about the pillars or building like birds under
the eaves. We have a vision of a god of roofs and a god of gateposts, of
a god of doors and even a god of drains. It has been suggested that all
mythology was a sort of fairy-tale; but this was a particular sort of
fairy-tale which may truly be called a fireside tale, or a nursery-tale;
because it was a tale of the interior of the home; like those which make
chairs and tables talk like elves. The old household gods of the Italian
peasants seem to have been great, clumsy, wooden images, more
featureless than the figure-head which Quilp battered with the poker.
This religion of the home was very homely. Of course there were other
less human elements in the tangle of Italian mythology. There were Greek
deities superimposed on the Roman; there were here and there uglier
things underneath, experiments in the cruel kind of paganism, like the
Arician rite of the priest slaying the slayer. But these things were
always potential in paganism; they are certainly not the peculiar
character of Latin paganism. The peculiarity of that may be roughly
covered by saying that if mythology personified the forces of nature,
this mythology personified nature as transformed by the forces of man.
It was the god of the corn and not of the grass, of the cattle and not
the wild things of the forest; in short, the cult was literally a
culture; as when we speak of it as agriculture.
With this there was a paradox which is still for many the puzzle or
riddle of the Latins. With religion running through every domestic
detail like a climbing plant, there went what seems to many the very
opposite spirit: the spirit of revolt. Imperialists and reactionaries
often invoke Rome as the very model of order and obedience; but Rome was
the very reverse. The real history of ancient Rome is much more like the
history of modern Paris. It might be called in modern language a city
built out of barricades. It is said that the gate of Janus was never
closed because there was an eternal war without; it is almost as true
that there was an eternal revolution within. From the first Plebeian
riots to the last Servile Wars, the state that imposed peace on the
world was never really at peace. The rulers were themselves rebels.
There is a real relation between this religion in private and this
revolution in public life. Stories none the less heroic for being
hackneyed remind us that the Republic was founded on a tyrannicide that
avenged an insult to a wife; that the Tribunes of the people were
re-established after another which avenged an insult to a daughter. The
truth is that only men to whom the family is sacred will ever have a
standard or a status by which to criticise the state. They alone can
appeal to something more holy than the gods of the city; the gods of the
hearth. That is why men are mystified in seeing that the same nations
that are thought rigid in domesticity are also thought restless in
politics; for in

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