Akinyemi: Realize God’s Will Through Prayer

Abayomi Akinyemi. 2008. Avoid the Path to Pisgah. Lake Mary, FL: Creation House, A Strang Company.

Review by Stephen W. Hiemstra

Have you ever wondered why you fail to achieve your potential in your faith walk and in life? You are not alone. Many talented people do not realize their potential, frequently falling short in dramatic ways. Think of all the young celebrities—sports and film stars—who in spite of fame and fortune end up living desperate lives in poverty later in life.

Underachievers share much in common in Moses who led the Nation of Israel out of Egypt only to be later forbidden by God to enter the Promised Land. God only allowed Moses a glimpse of the Promised Land from atop Mount Pisgah (Deut 3:26-27). Are you ready to avoid the trip up Mount Pisgah and enter the Promised Land?

 In his book, Avoid the Path to Pisgah, Abayomi Akinyemi examines the story of Moses and how he achieved so much, but failed to achieve his dream of entering the Promised Land. In his introduction, Akinyemi (18) sees “seemingly minor distractions, weaknesses, and temptations” forming a pathway to Pisgah. Furthermore, he observes:

“Moses was a great vessel in the hand of God. He was called, anointed, and given a mandate by God to lead the Israelites out of bondage in Egypt into the Promised Land, yet he did not fulfill his destiny.” (26)

How could this happen? Akinyemi (77) sees the answer in a single verse:

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, (Heb 12:1 KJV)

The key words in this verse are besetting weights and sins. A besetting sin is one that we know about and struggle with our entire lives, like an obsession that we cannot control, but a weight is a hindrance or character flaw. Moses had at least three weights: an anger management problem, a tendency to complain, and he failed to honor God by following his instructions carefully under pressure.

Moses’ first weight was an anger-management problem (91). Early in life, it led him to murder an Egyptian who was abusing a fellow Hebrew (Exod 2:11-12). Later in life, when he saw the Nation of Israel worshiping the Golden Calf, he threw down the tables of stone that God had given him with the Ten Commandments (Exod 32:19).

Moses’ second weight was problem with complaining. Moses (91) did not want to go back to Egypt when God commissioned him and he did everything he could to get out of it (Exod 3:11—4:17). When the people of Israel began complaining in the desert, Moses (93) followed suit and began a rant against God (Num 11:10-13).

Moses’ third weight was that he failed to honor God by following his instructions carefully under pressure. At Meribah, when the people had no water, God told Moses to speak the rock to yield water (Exod 20:8), but, when the time came, Moses struck the rock twice with his rod (Exod 20:11). Why was the instruction important? Moses did not give the honor to God for delivering the water, but took it for himself in front of all the people by striking the rock. Consequently, God did not allow him to lead the people into the Promised Land (Exod 20:12). When Moses complained about this punishment to God, God said:

“Go up to the top of Pisgah and lift up your eyes westward and northward and southward and eastward, and look at it with your eyes, for you shall not go over this Jordan.” (Deut 3:27 ESV)

Thus, Moses died on Mount Pisgah and never entered the Promised Land.

How do we avoid the path to Pisgah? Akinyemi (110-112) advises us to control our anger, yield totally to the Holy Spirit to cultivate the fruits of the spirit (Gal 5:22-23), and avoid pressure from people. But most of all we should pray aggressively, especially at night (112-117).

In his book, Avoid the Path to Pisgah, Abayomi Akinyemi[1] examines the problem that many talented Christian leaders fail to achieve their God-given potential by examining the life and ministry of Moses. Moses, in spite of obvious gifts of leadership, never entered the Promised Land which was a key objective of his call to ministry (Exod 3:7-10). Akinyemi writes with energy and recounts many interesting examples from scripture and from evangelism in his home country of Nigeria. Anyone interested in realizing their potential in ministry would do well to read and study this book.

[1] http://www.zion-cityofgod.org.

 

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Augustine’s Confessions, Part 2—Sin

Foley, Michael P. [editor] 2006. Augustine Confessions (Orig Pub 397 AD). 2nd Edition. Translated by F. J. Sheed (1942). Indianapolis: Hackett Publishing Company, Inc. (Goto Part 1; Goto Part 3; Goto Part 4)

Review by Stephen W. Hiemstra

Augustine writes the Confessions in thirteen books where the first nine book talk about his life, book ten talks about his motivations for writing, and the final three chapters reflect on the book of Genesis. In part two of this review, I focus on Augustine’s view of sin.

Memoir and Augustine’s Focus on God

 Memoir is an autobiography with a theme. Augustine’s theme is his call to faith and he begins his memoir with a profession of faith:

“GREAT ART THOU, O Lord, and greatly to be praised; great is Thy power, and of Thy wisdom there is no number. And man desires to praise Thee. He is but a tiny part of all that Though has created. He bears about him his mortality, the evidence of his sinfulness, and the evidence that Thou does resist the proud, yet this tiny part of all that Thou has created desires to praise Thee.” (3)

Augustine is writing in Latin, which is obvious from the translation because of the use of Thou, Thy, and Thee in the English translation, borrowing from the archaic English forms found in Elizabethan English. Sheed comments on the decision to use these forms in translation arguing that they add beauty, express intimacy, and reflect the liturgical character of the Confessions (xi-xii).

Augustine’s theology appears in this introductory paragraph which starts with divine praise, intimacy, power, and immensity, relates death to sin, and references Jesus’ emphasis on humility (e.g. Matt 5:3). The first sentence is also an allusion to the psalms which in a modern translation reads: “For great is the LORD, and greatly to be praised; he is to be feared above all gods” (Ps 96:4 ESV)

Unlike a modern memoir, Augustine does not turn to his own life story until after laying out a significant treatise on his understanding of God. In his seventh section (about six pages later), he finally starts his own story:

“Thus, Lord, I do not remember living this age of my infancy; I must take the word of others about it and can only conjecture how I spent it—even if with a fair amount of certainty—from watching others now in the same stage.” (9)

In this context, we witness a very pious Augustine and get a sense of the liturgical character of this memoir.

Early Sin and Intercessory Prayer

Augustine is frequently associated with the doctrine of original sin, which is obvious when he writes:

“Thus the innocence of children is in the helplessness of their bodies rather than any quality in their minds, I have myself seen a small baby jealous; it was too young to speak, but it was livid with anger as it watched another infant at the breast.” (9)

We used to joke that original sin was two infants given one toy! Still, Augustine does not exempt himself from the influences of sin as he writes about his own infancy.

Augustine pictures later himself as an initially lazy student who received frequent beatings (10), but we are quickly introduced to a pious Monica, his mother, who seeing her son engaging in self-destructive and sinful behavior resorted to unceasing prayer:

“The mother of my flesh was in heavy anxiety, since with a heart chaste in Your faith she was ever in deep travail for my eternal salvation, and would have proceeded without delay to have me consecrated and wash clean by the Sacrament of salvation…” (12)

Still, it is paradoxical to observe one of the great philosophers of the church saying: “I disliked learning and hated to be forced to it.”(13)

Pictures of Sin as Immorality and Stolen Peers

At age sixteen, Augustine found himself beset with sin. A besetting sin is one that you are aware of and pray for relief from, but find yourself addicted to. For Augustine, lust for women posed a besetting sin, as he famously wrote: “Grant me chastity and continence, but not yet.” (152)

Augustine writes that his pagan father, Patricius, and his Christian mother, Monica, reacted differently to his interest in women. Patricius looked forward to having grandchildren (irrespective of their manner of conception), while Monica wanted him to remain chaste until such time as he could establish his career (27-28).

In the midst of his discussion of lust, Augustine tells the story of how some of his friends lured him into steeling some peers, writing:

“The peers were beautiful but it was not peers that my empty soul desired. For I had any number of better peers of my own and plucked those only that I might steal.” (31)

The stolen peers became a symbol for his relationship with women and later taking of a mistress, who is never named but gives him a son (56). Fifteen years later he dismisses his mistress so that he might be formally married and finds himself so distressed in her absence while he waits for marriage that he takes another mistress. If this seems odd to modern ears, the editor notes:

“Marriage in the Roman Empire was viewed more as an institution of social promotion, political alliance, and financial stability than an act of love.” (327)

While this may be true, Augustine viewed his immorality as a besetting sin and clearly motivated his later guidance for monks to remain celibate. In some sense, his weakness came to our benefit as the church worked to cleanse itself of pagan attitudes about immorality, which still dog the church today.

 

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Relief Prayer

Sand Dune in Ocean City, Maryland
Art by Stephen W. Hiemstra

Relief Prayer

By Stephen W. Hiemstra

Almighty father,

All praise be yours for you are holy, set apart, and righteous

and you have created us in your image,

with the potential to do great things in your name.

We confess that we do not desire to be called Christians,

for we have tarnished your image,

and remain unholy, polluted by the world, and unrighteous.

Yet, we give thanks for the death and resurrection of Jesus Christ,

and the gift of the Holy Spirit.

We ask for strength to resist the besetting weaknesses and sins

that rob our prayers of power and limit the fruit of our ministry.

Guard our hearts and minds in Jesus Christ

that we might run the good race and be victorious in this life

through Jesus Christ in the power of your Holy Spirit. Amen.

 

Also see:

Summer Prayer

A Place for Authoritative Prayer 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

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