● This end-time agenda is encouraging people to open themselves up to demonic influence and possession by: ○ becoming focused on the outward expression of gifts and abilities to have an appearance of “holiness and spirituality” rather than the actual intent of the heart to be holy. ■ This creates a spiritual atmosphere of uncleanliness in which demons can thrive and manifest through. ○ cultivating a desire for spiritual manifestations and experiences. ■ These spiritual manifestations and experiences are being provided by the demonic and are getting the individual addicted to the spiritual high they are receiving through those manifestations and experiences. ○ artificially boosting the ego, causing Christians to falsely believe they cannot be demonically influenced and possessed.
Hi Holly, Thank you for your insight. In light of your sharing, I’d like to hear your opinion concerning two of John Wesley’s experiences. One is related to John Wesley himself; the other is related to those to whom John Wesley preached: Experience 1: Arrived in London [John Wesley] again made friends with the Moravians, and it was while worshipping with them that he underwent that spiritual experience, on May 24, 1738, which he always regarded as his conversion. A preacher was expounding the doctrine of Justification by Faith when Wesley began to feel things happening to him. ‘I felt my heart strangely warmed’, he wrote. ‘I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death; and then I testified openly to all there what I now first felt in my heart.’ Wesley had been a priest of the Church for several years, but he always regarded this as the great turning-point of his life and the real beginning of his ministry. John R. H. Moorman, A History of The Church in England, Third ed. Kindle (Harrisburg, PA: Morehouse Publishing, 1980), CHAPTER XVII, ii. John Wesley. Experience 2: The main object of the evangelical clergy was to deliver their message to as many people as possible, whether in church or out of it. They were, indeed, men on fire with their message. They had something vital to say, and many of them developed almost hypnotic powers in the saying of it. A sermon by one of the great Evangelicals was often accompanied by strange occurrences as members of the congregation dropped down in a dead faint or cried out to heaven. When John Wesley was preaching at Stroud in 1765 ‘a young man dropped down and violently cried to God. … A young gentleman cried out “I am damned” and fell to the ground. A second did so quickly after and was much convulsed, and yet quite sensible.’1 *I observed’, wrote Wesley after addressing the children at Whitby, ‘one little maid in particular who heaved and strove for some time till at length she was constrained to yield and broke out into strong cries and tears.’2 Even more remarkable were the scenes when John Berridge was preaching at Everton. On one occasion ‘the text was “Having a form of godliness, but denying the power thereof”. When the power of religion began to be spoke of, the presence of God really filled the place. And while poor sinners felt the sentence of death in their souls what sounds of distress did I hear! The greatest number of those who cried or fell were men; but some women, and several children, felt the power of the same almighty Spirit, and seemed just sinking into hell. This occasioned a mixture of various sounds, some shrieking, some roaring aloud. The most general was a loud breathing, like that of people half strangled and gasping for life. And indeed almost all the cries were like those of human creatures dying in bitter anguish. Great numbers wept without any noise; others fell down as dead; some sinking in silence, some with extreme noise and violent agitation. I stood on the pew-seat, as did a young man in the opposite pew, an able-bodied, fresh, healthy countryman. But in a moment, while he seemed to think of nothing less, down he dropped with a violence inconceivable. The adjoining pews seemed shook with his fall. I heard afterward the stamping of his feet, ready to break the boards, as he lay in strong convulsions at the bottom of the pew. … Among the children who felt the arrows of the Almighty, I saw a sturdy boy, about eight years old, who roared above his fellows, and seemed, in his agony, to struggle with the strength of a grown man. His face was red as scarlet; and almost all on whom God laid his hand turned either very red, or almost black.’ John R. H. Moorman, A History of The Church in England, Third ed. Kindle (Harrisburg, PA: Morehouse Publishing, 1980), CHAPTER XVII, iii. The Early Evangelicals.
我聽過我教會的退休牧師（有很多趕鬼經驗）說過，有次他們趕鬼（印度人拜偶像惹上的），他和教會幾個執事在去那裡（趕鬼）以前，就開始禱告。在途中（車裡面）都一直禱告。去到哪裡時，鬼都已經離開了。 （ps. 他們去趕之前，已經見過當事人和她溝通過。所以已經知道她的狀況）。 可惜那位當事人之後再回去拜偶像。所以又被附。 另一個聽他說的經歷是，一個小女子被附，突然變得很大力，需要幾個男人才能制得住她。這個情況應該就不能只是靜靜在旁邊禱告吧。所以應該case by case 處理吧。 有能力的是主耶穌寶貴聖名。但祂把權柄給了我們。我們是奉主名行事而已。
![[怪奇教導]基督徒一定要交十一奉獻？](/img/1.gif)
感谢主耶稣基督 谢谢您胡姑娘分享 神的话语
情理兼備 講得好清晰 謝謝
都幾肯定自己中咗 搏鬥緊
Awesome thanks for sharing
👍非常同意holly傳道的論述。
謝謝
已訂閱李牧師
As a Catholic, this guy is crazy 🤣
有次在晚會見到傳道人唱完召靈歌後口猛震受外來力量震人類冇可能發出這種震動 同時咀裡發出潑潑潑嘅聲音 跟著她走過來同你玩聖靈擊倒或用手按你頭玩傻仔治病 傳道話自己俾聖靈充滿而且講緊方言...
明明似鬼上身話自己俾聖靈充滿
明明咀猛震得潑潑聲話自己講緊嘢
我之後祈禱神對我說這個靈不是祂要我立即離開這教會 鬼係迷惑普天下要對抗鬼就要認識鬼 唔係就會好似那傳道人咁成為鬼在地上嘅投資 靈恩是拜偶像嘅因而被懲罰生一個錯誤的心而且身體裡住了鬼而不是神
有一次星期日崇拜時，敬拜小組高舉雙手、呼叫聖靈！好似從前神打請 「神」上身。
姊妹多謝你的分享！請問你是侍奉趕鬼事工的吗？我被鬼附折磨了十年，教會也無支援，求助無鬥，所以向你求助，唔該！
教會是否外星人負面生物想法!？英國麥田怪圖怎麽理解!
● This end-time agenda is encouraging people to open themselves up to demonic influence and possession by:
○ becoming focused on the outward expression of gifts and abilities to have an appearance of “holiness and spirituality” rather than the actual intent of the heart to be holy.
■ This creates a spiritual atmosphere of uncleanliness in which demons can thrive and manifest through.
○ cultivating a desire for spiritual manifestations and experiences.
■ These spiritual manifestations and experiences are being provided by the demonic and are getting the individual addicted to the spiritual high they are receiving through those manifestations and
experiences.
○ artificially boosting the ego, causing Christians to falsely believe they cannot be demonically influenced and possessed.
第一次是李牧師幫我驗靈
第二至第四次，是自己教會牧師幫我做驅趕
我第二次驅趕的時候，回到家時
鬼真係好識得用己的能力迷惑人,鬼使用意念和你相通,把剛剛的事變成好像發夢一樣，洗去我記憶，
當我拿起電話照片，看見鬼在我體內的分佈圖，再一次確定我不是發夢，因為分佈圖是閉起眼來畫出,非常有邏輯,無限的大鬼在胸前,其他小鬼在我的周圍連接一起（重點是邏輯），
你叫我眼睛放大也不能畫
有點好奇想問。話說瑜伽和冥想等現在已經不再侷限於宗教活動中。很多人順水係當作運動同思考來做。並無意識要交易甚麼。但為何依然不可？係咪因為呢啲動作以前被視為通靈行為，而被邪靈認定咗，所以往後就算個人動機並非通靈，但都會因此招惹到鬼的注意？ 做人也太難了吧。
另外在華人文化裏，有“不可翹腿（二郎腿）”的說法。大部分人都不知為何。不過有講究的說法指出，翹二郎腿是遠古道家的一種“壓勝術”，“禹步”的初起步伐，是一種宗教儀式和巫術，想必也會通靈吧。而且禹步這種壓勝術，其“法力”非常強大，用不好是會有嚴重的反噬效果。所以翹腿會否也招致鬼的注意？但其只是初起步伐，並非全套。這方面好似好難有標準定義？
總之肯定的是，人同邪靈同在遠多於聖靈，還有很多是不自知，被玩弄於鼓掌之間。這做人也太不公平，太廢了吧。唉 誰有想過生下來就會這樣？
做人是很難沒錯😅，基督教世界觀人的原始設定是與造物主敵對，然後另一種上位生物（魔鬼）想利用人類，應該說人類原初太狂妄，自以為是世界的中心，事實上人是有天敵的。兔子一生都要提心吊膽地避開肉食動物的攻擊，就是這道理吧。
想請問：
小孩子應該不會主動招靈，為什麼也會被鬼附？（可9：21）
鬼從一人身上被趕出來，是否又會找另一宿主？若是這樣的話，趕鬼只是讓其他人受害而已。有沒有辦法消滅鬼，或者令牠不能再害人？
小孩子是會招靈的（小孩也會迷信的），但由於心志未堅定所以情況比較少，目前紀錄在案年紀最小的是10歲。鬼能找到下一手宿主也要宿主犯賤招靈才會發生，不能說趕鬼只是讓其他人受害，那是人願意的啊XD
要知道魔鬼本來是天使，是比人類更高等，沒有神賜的權柄連趕都不能，所以只有神的審判能徹底解決問題啦。
耶穌 最鐘意做咩？玩踢爆～
如果係真理 ，係經得起時間 人 考驗。
Hi Holly,
Thank you for your insight. In light of your sharing, I’d like to hear your opinion concerning two of John Wesley’s experiences. One is related to John Wesley himself; the other is related to those to whom John Wesley preached:
Experience 1:
Arrived in London [John Wesley] again made friends with the Moravians, and it was while worshipping with them that he underwent that spiritual experience, on May 24, 1738, which he always regarded as his conversion. A preacher was expounding the doctrine of Justification by Faith when Wesley began to feel things happening to him. ‘I felt my heart strangely warmed’, he wrote. ‘I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death; and then I testified openly to all there what I now first felt in my heart.’ Wesley had been a priest of the Church for several years, but he always regarded this as the great turning-point of his life and the real beginning of his ministry.
John R. H. Moorman, A History of The Church in England, Third ed. Kindle (Harrisburg, PA: Morehouse Publishing, 1980), CHAPTER XVII, ii. John Wesley.
Experience 2:
The main object of the evangelical clergy was to deliver their message to as many people as possible, whether in church or out of it. They were, indeed, men on fire with their message. They had something vital to say, and many of them developed almost hypnotic powers in the saying of it. A sermon by one of the great Evangelicals was often accompanied by strange occurrences as members of the congregation dropped down in a dead faint or cried out to heaven. When John Wesley was preaching at Stroud in 1765 ‘a young man dropped down and violently cried to God. … A young gentleman cried out “I am damned” and fell to the ground. A second did so quickly after and was much convulsed, and yet quite sensible.’1 *I observed’, wrote Wesley after addressing the children at Whitby, ‘one little maid in particular who heaved and strove for some time till at length she was constrained to yield and broke out into strong cries and tears.’2 Even more remarkable were the scenes when John Berridge was preaching at Everton. On one occasion ‘the text was “Having a form of godliness, but denying the power thereof”. When the power of religion began to be spoke of, the presence of God really filled the place. And while poor sinners felt the sentence of death in their souls what sounds of distress did I hear! The greatest number of those who cried or fell were men; but some women, and several children, felt the power of the same almighty Spirit, and seemed just sinking into hell. This occasioned a mixture of various sounds, some shrieking, some roaring aloud. The most general was a loud breathing, like that of people half strangled and gasping for life. And indeed almost all the cries were like those of human creatures dying in bitter anguish. Great numbers wept without any noise; others fell down as dead; some sinking in silence, some with extreme noise and violent agitation. I stood on the pew-seat, as did a young man in the opposite pew, an able-bodied, fresh, healthy countryman. But in a moment, while he seemed to think of nothing less, down he dropped with a violence inconceivable. The adjoining pews seemed shook with his fall. I heard afterward the stamping of his feet, ready to break the boards, as he lay in strong convulsions at the bottom of the pew. … Among the children who felt the arrows of the Almighty, I saw a sturdy boy, about eight years old, who roared above his fellows, and seemed, in his agony, to struggle with the strength of a grown man. His face was red as scarlet; and almost all on whom God laid his hand turned either very red, or almost black.’
John R. H. Moorman, A History of The Church in England, Third ed. Kindle (Harrisburg, PA: Morehouse Publishing, 1980), CHAPTER XVII, iii. The Early Evangelicals.
有科學論證吸引我留意多點。想請教一下以下兩個問題。
曾親身見過其他牧師趕鬼，但覺那牧師好惡去奉主名命令鬼離開（聽說其他人也是這樣惡去奉主名趕鬼）。這個我經常有兩個黑人問號：一、聖經那裡有教上主授權「現今信徒」奉他的名趕鬼？二、鬼不是比人強嗎？人去「兇」鬼，有用嗎？人豈不應在當事人旁邊「謙卑」禱告求主趕鬼，而不是這樣「兇惡」地命令鬼嗎？
有的，路加福音的授權是給「門徒」而沒有指定場景，馬可也有記載連路人門徒都可以奉主名趕鬼，咁趕鬼基本上都會好惡既，但其實同個人惡唔惡無太大關係，最重要係運用耶穌既權柄，去斥責魔鬼（使徒都係咁做），你講謙卑禱告都係做到同樣效果，只係鬼太可惡，所以好多時會激動d。如果唔係奉主名隻鬼係完全唔會show你XD，所以鬼係比人強架，但唔係兇佢，人兇佢係無用，人用真理同神既權能去兇先有用。
我聽過我教會的退休牧師（有很多趕鬼經驗）說過，有次他們趕鬼（印度人拜偶像惹上的），他和教會幾個執事在去那裡（趕鬼）以前，就開始禱告。在途中（車裡面）都一直禱告。去到哪裡時，鬼都已經離開了。
（ps. 他們去趕之前，已經見過當事人和她溝通過。所以已經知道她的狀況）。
可惜那位當事人之後再回去拜偶像。所以又被附。
另一個聽他說的經歷是，一個小女子被附，突然變得很大力，需要幾個男人才能制得住她。這個情況應該就不能只是靜靜在旁邊禱告吧。所以應該case by case 處理吧。
有能力的是主耶穌寶貴聖名。但祂把權柄給了我們。我們是奉主名行事而已。
其實我有點懷疑“奉耶穌基督的名問你裏面的靈是否承認......”的驗靈做法，是否真的乎合約翰一書的釋經？經文真的叫初代讀者這樣做嗎？
因爲第4章的前提是“分辯假先知”（1節），而不是處理被鬼附的人，是第4節的“小子們”PK“假先知”，雙方的靈是“真理的靈”PK“敵基督者的靈、欺騙的靈”（3、6節），雙方的群體來自不同的源頭，約翰的群體是出於神（6節），假先知的群體是出於世界，世人也聽從他們（5節）。
驗證的方法是用教義和生命，教義方面：承認耶穌基督成了肉身而來（2節）、父差遣他兒子為我們的罪作了贖罪祭（10節）、承認耶穌就是神的兒子（15節）、將來會有審判的日子（17節）。生命方面：由於神的屬性是愛（8節），所以屬神的群體若有彼此相愛的生命（7~8、11~12節），就是與神相連（16節）。相反，那些假先知吹虛自己敬虔愛主，他們卻充滿恨意，肯定就是說謊者（20節），因爲他們裏面的靈就是欺騙的靈（6節）。
我從約翰一書看不見“奉耶穌基督的名問你裏面的靈是否承認......”的驗靈做法，這做法還是有其他經文支持？在教會歷史上有沒有流傳這種驗靈法？當然我也尊重老一輩的人用這種方法驗靈（如：吳主光、張佳音），不過當自己認真研究聖經，就開始懷疑這做法是將第一節的經文斷章取意。另外，看見你們有科學數據支持相當好，“鬼上身”就不再是個人的主觀感覺，若果能從嚴謹的釋經說明這種驗靈法就更具說服力。
重點不是做法，而是原則，最字面的方式竟然能成功驗出這是邪靈，就是經文確實的地方，這已是最最寬容的做法。原則上你以比較模糊的內容例如教義和生命去辨別，也是正確的，但這不是更嚴苛的做法嗎？以現在信徒連聖經都沒有讀，教會醜聞如此嚴重，信徒的道德比未信者還不如，用教義生命去判斷，機乎所有堂會都有山頭主義，我就只能講絕大部份教會內的靈都是邪靈了耶。。
感謝主！我們可以理性平和地討論問題，唔洗刀來劍往串來串去。完全認同教會的道德比不上社會，以前的概念是：我愛主，所以我愛主的教會。現在的人是：我愛主，但很討厭教會（堂會）。所以有些人決定離開教會（堂會），甚至不再信主，我是看見這個異象（需要），決定想爲這班人做點事，這幾年也在摸索中，現在適逢疫情，就更加推了一把往這個方向走，我們算是同路人。
回說驗靈，記載趕鬼的事件只有四福音和使徒行傳，頂多仲有大衛彈琴幫掃羅驅魔，當中從沒有一個例子是用「奉主名問你......」的驗靈方法。
如果滿足於「按字面解經 + 成功驗靈」的話，靈恩派也是按字面理解「信的人必有神蹟隨著他們」（可 16：17），然後就大條道理追求神蹟。所以我期望这個驗靈法能夠得到更多的聖經根據，免得這做法變成另一個靈恩派。而且，不能以「實用、經歷、成功」來決定經文的意思，而是先解經後應用。
為甚麼約翰要強調耶穌基督成了肉身而來？正因為假先知否認這個教義，所以才要用這個教義作為辯别真偽的分界線，约翰在書信的引言已説明：我們是親眼見過，親手摸過這位耶穌基督（1：1~3），肯定了耶穌基督是成肉身而來的真實性。所以我把第4章視為用教義和生命對假先知的辯證，第4章用大量的篇幅清楚對比兩種靈、兩種人、兩種羣體。
如果要驗靈，相信很多假先知都不一定有鬼上身的反應，你找耶證、摩門的人驗靈都未必「有料到」。再拉濶範圍，教會歷史甚少用驗靈和趕鬼的方法來應對假先知，都是用教義和生命做分辯。保羅書信都是用這兩項指標來驗證，加拉太和哥林多教會的假先知（或假師傅）就是最鮮明的例子，保羅都是針對教義和生命，從没説過「奉主名問你......」的方法去解決假先知的問題。
就算先不說釋經，從實際情況的角度做考慮，試想，你手上的驗靈個案，他們都是以「求助者」的身份找你，會虛心配合你一切的指示，而约翰一書的假先知是以「敵對者」的身份向教會進行迷惑，試問他們點會咁好死乖乖配合「奉主名問你......」的驗靈法？估計當代讀者不會這樣驗靈，後來約翰叫讀者索性不要接待假先知到家裡（約二 10節）。不然，你試下主動出擊，去各大堂會踢館，對住他們「奉主名問你......」，然後看看一個二個牧師會不會邪靈發作，是不是個個傳道人都滾地嘔白泡？
以弗所書 2章（環球新譯本）
1 、你們從前，因為自己的過犯和罪惡，本來是死的。
2 、那時你們在罪惡裡行事為人，順著這現世時代的做法，也服從空中掌權的首領，這個靈現今在悖逆的人身上發揮力量。
3 、我們從前也都生活在他們當中，放縱肉體的私慾，隨著身心所欲的去行；我們和別人一樣，生來都是要承受震怒的人。
最有靈界淵源莫過於是以弗所教會，保羅回顧以弗所信徒，未信主之前是順服空中掌權的首領（被邪靈轄制），放縱肉體的私慾，隨著身心所欲的去行，還進一步説明「這個靈」現今在悖逆的人（未信者）身上發揮力量。然後，保羅說：從前我們和別人一樣（和未信者一樣），在未信主的時候，都是都是順服「這個靈」。那麼，未信者又係唔係全部都是鬼上身呢？
我認為「被邪靈轄制」與「被鬼附」是兩個層次，前者比後者嚴重！因爲「被邪靈轄制」會引伸出各種犯罪的行為（3節），這類人聖經加以責備。但聖經從來没有責備「被鬼附」的人，他們只不過是被魔鬼控制了身體，導致身體和神志上失控，而「被邪靈轄制」是控制了靈魂，使人甘願順服「這個靈」去犯罪。當然，亦有人是被魔鬼控制了身體和靈魂，通常這類人是行邪術的人、刻意運用靈界力量的人。
因此，你說絕大部份教會內的靈都是邪靈，應該屬於「被邪靈轄制」的層面，能過正常人生活，表面看不出有異常問題，但他們的思想卻被邪靈轄制，他們若肯認罪悔改，應該不需爲他們進行趕鬼祈禱。否則的話，每個初信主的人都要進行一次趕鬼了。至於被鬼附，聖經嚴責交鬼是犯罪，但沒有說被鬼附是犯罪，被鬼附是犯罪的後果，神懲罰人交鬼，而不是懲罰人被鬼附，這個觀點對「被鬼附的人能否得救？」會多一點啓發。正如過度貪食是犯罪，貪食後肚痛不是犯罪，肚痛是生理反應，肚痛不是犯罪，貪食才是犯罪。
@@mike8998 一個漏洞的位置是記述文之中，所有信徒（包括那被約翰制止的路人），都不用有驗靈的步驟，直接可以辨別出誰是被鬼附，而直接進行驅趕，所以對他們來說，辨別一個人有沒有鬼附就是一個基本爛大街的技能，趕鬼也是。所以你找不到有這個記述是正常的。比如使徒行傳有一個使女被巫鬼所附，不斷稱讚保羅是神的僕人，講的是神的道，保羅一轉身就把鬼驅趕，這件事換在今天，有一位姊妹天天稱讚你是神的僕人，你會辨別出她是被鬼附XD？可是聖經並沒有記載保羅怎認出來，甚至路加也很自然寫她被巫鬼附，可見對初代讀者來說，這是不必要記載的常識。
現在我們需要「驗靈」，要有步驟，本來就是知識和能力層面地有缺失，所以退而求其次，才會要產生不同的方法，所以說這只是陽性測試，真正被鬼附的人只有更多而不是更少，因為我們太廢而認不出來，更沒信心而驅不走邪靈。叫被鬼附的人配合而奉主名禱告，命邪靈顯現，然後奉主名再問他是否承認耶穌基督道成肉身，本來就是一個很笨拙的做法，會有很多漏網之魚。
我也很想像保羅和約翰一樣，一眼就看出一個人有沒有被鬼附，但現實是我們沒有這個能力，「驗靈」也根本解決不了假先知的問題，頂多就只能向事主證明他的靈真的是邪靈而已，甚至也救不了事主的生命，因為事主也可以當沒事發生XD。而約翰吩咐人用教義和生命做分辯，我現在也認同，所以不需要驗我也認為有很多教會不用上，如果那教會有明確從靈而來的現象，也是100%是邪靈，因為看生命和教義符不符合聖經就知道了。
這世界所有基督教以外的概念，都可以找到邪靈的影子，所以你說「被邪靈轄制」，我會用「被迷惑」這個更貼切的名詞，他不需要附在每一個人身上，也可以間接讓人跟從他，沒有鬼在體內就是沒有，那就不用驅趕。
被鬼附會令難度十級跳。就好像拜觀音，如果只是家庭因素普通拜拜，沒什麼特別事情發生過，那人信主不會特別困難。但如果一個人看過觀音娘娘顯靈，那就真的很難讓人信主了。
如果明顯鬼上身的人就不需要驗靈，直接驅趕，不明顯的懷疑個案就直截了當要求他們離開與靈界相關的事情，如果是靈恩派就要求他們轉會，重新建立另一個信仰系統和追求方式，然後用時間再加以觀察、分辯、求證，如果他真的有靈界問題，總會在這期間浮現出來，這是我的做法。
1、趕鬼不是最難，最大困難是建立求助者對神的信心，求助者最大的阻力是迷信，不要輕看迷信，迷信像戒毒一樣，是一件極難處理的事，迷信是一個堅固的營壘，表面看是一個無根據、無邏輯的白痴信仰，但它卻根深蒂固地捆綁人，就算從放棄迷信到歸信神之後，仍然依稀用過往的迷信思維來衡量神。
2、其次如何是辯別求助者是否真的被鬼附？一般是精神病居多，幻聽幻覺的人常常“見鬼”，明明眼前明明只有一堆空氣，他們都硬說看見很多人，聽見有人聲。
3、是否履行承諾？決心悔改、一生跟從主？因爲很多人鬼被趕走了之後就不再返教會。
4、最後的難度是立求助要繼續在教會成長，是一條龍的爭戰，趕鬼只不過是爭戰的初階，我反而著重趕鬼前和趕鬼後所花的工夫。
有一個個案我苦戰了十年，結果發現他像士師記，仇敵來就呼求神，鬼走了就離棄神，不斷這個循環。如果求助者肯認真跟從主，趕鬼是輕而易舉的事，有些人願意積極追求成長，那鬼不用驅趕就自動離開了。
想請問如果懷疑觸靈的事主，本身唔信自己有可能中獎，和他去驗靈會否成功？如果不會成功，我們可以怎樣幫助他？
完全唔信就唔會禱告，所以唔會成功，我會覺得告知佢真相，盡量論述清楚係我哋可以做既野，讓佢質疑。好似上面留言果位就屬於無得救啦XD
@@wayinyeung3162 知道啦中世紀天主教東正教徒，成個新教都係異端黎，我地無左傳承架啦。
@@wayinyeung3162 ”信仰純正“這個觀念可能令人衍生出好多想像，到底要基於什麼準則為準？以聖經為準？定宗派說法為準？又或者什麼時代記載的聖經相關文獻也可以列入範圍之中？首先，歷史悠久算唔算信仰純正？ 但好多新興宗派連異端都覺得自己信仰純正，所以準則點定？個人認為要搵到一間”信仰純正“的教會仲難過信耶穌。
@@wayinyeung3162 多謝你模稜兩可的答案。
你係得罪好多人 而且你的tone 是好串 。 如果平信徒聽無野 但做領袖的就唔係咁容易 接受你理解佢哋的難處。
不過就算你串， 如果這些是神的訊息就唔到我哋唔理唔重視， 人哋番教會單純是信耶穌 教會搞到信徒觸靈 主的審判來的時候 都咪話無份
都唔算串既，老實講如果要效法基督效法得更加原汁味既話可以罵人係白痴同毒蛇的種類，姑娘都未效法得夠貼tim
不過呢，認真一句，咁容易就覺得人地寸既話呢種玻璃心態都需要檢討，如果批評就係串，反對就係串咁樣既教會唔會有前途，最終會充滿虛偽。
@@哲人現代 串就係串拉 又唔可以唔認 。 是就說是
@@哲人現代 老實講佢地玻唔玻璃心都是主內的弟兄姊妹 ， 佢哋講野難唔聽 都唔影響這個關係。 至於你話用白痴毒蛇 的字眼 ， 你係上帝你可以lor. 一係除非你都唔會有錯 ， 唔係人家用這些字鬧你 你都唔會好受。
@@FL18644 好唔好受不重要，最重要是是否成長和進步
@@FL18644 一個正常人聽完，就係思考點樣做好，邊個岩邊個錯，神的道是怎樣的ect，部分情感至上的基督徒的重點：
1.什麼講法可以令我的感受更好？
2.這種講法帶給我什麼感受？(噢，我覺得很串喔，很不照顧我的感受)
3.然後包裝一下，把「我」改為「人」：我覺得這樣很不顧及人(我的主觀感覺)的感受
你很乱来，乱乱认为人家