Saturday, February 26, 2011

It's Time to 'Go Beyond'!

chuckpierceI am calling you from beyond! You have been held in a place that I am calling you from. I am beyond where you are now. Come from where you are to beyond! Come from where you are to beyond! Come from where you are to beyond! For I am marshalling My army and I am calling you forth. I am causing you to be raised up. I am calling even the dry bones to come together this season. I am calling together and raising up this mighty army. You will go forth in My name. You will see kingdoms brought down. You will see kingdoms raised up. This is the season and the hour that I am marshalling My army.

You are going beyond in relationships. The friends of last season will now become the allies in the new season. The enemies of the last season may not be your enemy in this season. Go beyond your idea and your concept. I am bringing you into a new place where you are seeing beyond.

In the past I told you to look and look again. But in this season I am telling you to look, look again and look beyond. Look, look again and look beyond because beyond is the fullness of the promise. Beyond is the clustering that I have sent. Beyond is the positioning. Beyond is the alignment. Beyond is the release. So look, look again and look beyond!

Go beyond the natural into the supernatural. This is the time to heal and go with signs and wonders following. Beyond is into eternity. I am going to give you eyes to see the plans of eternity past, present and the future. I will begin to make a whole picture from the past to the present and to the future.

Fear has caused you to hang on to your finances. Fear has caused you to hang on to your past. Let go of your past—it is Mine now. Let go of your control over finances—they are mine. Let go of your life—it is mine.

As you go through this tunnel of change and beyond, I am taking you through a season of strategy. I'm giving you a strategy for the situation that is ahead. Go through the tunnel so you can get your strategy. I'm giving you a strategy to overcome the strategy of Satan. I am giving you a plan to overcome the enemy. This is the season that you move beyond. There is a strategy for you. Go through the tunnel!

Look again. Look again because I, Myself, have been hiding things from you. I, Myself, have hidden things until this moment. You have looked and you have asked, but I have hidden things from you. But now look again because I am bringing it to manifestation. I am bringing it into a new place. You must step forward and reach for it. I am calling you to reach.

Look! Look at Me in a way you've not seen Me, and you will see your enemy in a way you've not seen your enemy. If you will look at Me in My greatness and My holiness, you will see your enemy and you will see the strategy to wither your enemy. I am a Holy God and I am beginning to weight Myself upon My people. You are shielded in ways you do not know. The enemy is dreading you. You will see your enemy rise up one way, but that enemy must flee from the place that you stand so that you can advance in days ahead. Look at Me and see your enemy from My eyes, and watch your enemy flee.

About the author: Chuck D. Pierce is the president of Glory of Zion International Ministries in Denton, Texas. He is known for his prophetic gift and has been used by God to mobilize prayer throughout the world. Pierce is also the author of many books, including the best-selling Redeeming the Time. For more information about his ministry or to purchase resources, visit his website at


Friday, February 25, 2011

"Islamic State" System fading?

In Malaysia, there are some Islamic groups that are fervent about pushing through their "Islamic State" agenda. For most Non-Muslims in the country, they are very much against the political system.

We have heard of many undemocratic practices among the Islamic States worldwide. If there are those who think that "Islamic State" is the way to go, the following article will enlighten your perspective:

This is not an Islamic revolution

Published 15 February 2011

The uprisings in Egypt and Tunisia show that Islam is now less potent politically, even as its social dominance grows

In Europe, the popular uprisings in North Africa and the Middle East have been interpreted using a model that is more than 30 years old: the 1979 Islamic revolution in Iran. Commentators have been expecting to see Islamist groups - the Muslim Brotherhood and their local equivalents - either at the head of the movement or lying in wait, ready to seize power. But the discretion of the Muslim Brotherhood has surprised and disconcerted them: where have the Islamists gone?

Look at those involved in the uprisings, and it is clear that we are dealing with a post-Islamist generation. For them, the great revolutionary movements of the 1970s and 1980s are ancient history, their parents' affair. The members of this young generation aren't interested in ideology: their slogans are pragmatic and concrete - "Erhal!" or "Go now!". Unlike their predecessors in Algeria in the 1980s, they make no appeal to Islam; rather, they are rejecting corrupt dictatorships and calling for democracy. This is not to say that the demonstrators are secular; but they are operating in a secular political space, and they do not see in Islam an ideology capable of creating a better world.

The same goes for other ideologies: they are nationalist (look at all the flag-waving) without advocating nationalism. Particularly striking is the abandonment of conspiracy theories. The United States and Israel - or France, in the case of Tunisia - are no longer identified as the cause of all the misery in the Arab world. The slogans of pan-Arabism have been largely absent, too, even if the copycat effect that brought Egyptians and Yemenis into the streets following the events in Tunis shows that the "Arab world" is a political reality.

This generation is pluralist, undoubtedly because it is also individualist. Sociological studies show that it is better educated than previous generations, better informed, often with access to modern means of communication that allow individuals to connect with one another without the mediation of political parties - which in any case are banned. These young people know that Islamist regimes have become dictatorships; neither Iran nor Saudi Arabia holds any fascination for them. Indeed, those who have been demonstrating in Egypt are the same kinds of people as those who poured on to the streets to oppose Mahmoud Ahmadinejad in 2009. (For propaganda reasons, the regime in Tehran has declared its support for the opposition movement in Egypt, though this is little more than a settling of scores with Hosni Mubarak.) Many of them are religious believers, but they keep their faith separate from their political demands. In this sense, the movement is "secular". Religious observance has been individualised.

Above all, people have been dem­onstrating for dignity and "respect", a watchword that emerged in Algeria in the late 1990s. And the values to which they are laying claim are universal. But the "democracy" that is being called for is not foreign, and therein lies the difference from the Bush administration's attempt to promote democracy in Iraq in 2003. That did not work, because it lacked political legitimacy and was associated with a military intervention. Today, paradoxically, it is the waning of US influence in the Middle East, together with the pragmatism of the Obama administration, that has allowed a native and fully legitimate demand for democracy to be expressed.

That said, a revolt is not a revolution. The new popular movement has no leaders, no structure and no political parties, which will make the task of anchoring democracy in these former dictatorships difficult. It is unlikely that the collapse of the old regimes will automatically lead to the establishment in their place of liberal democracies, as Washington once hoped would happen in Iraq.

What of the Islamists, those who see in Islam a political ideology capable of solving all of society's problems? They have not disappeared, but they have changed. The most radical of them have left to wage international jihad; they are in the desert with al-Qaeda in the Islamic Maghreb, in Pakistan or the suburbs of London. They have no social or political base. Indeed, global jihad is completely detached from social movements and national struggles. Al-Qaeda tries to present itself as the vanguard of the global Muslim "umma" in its battle against western oppression, but without success. Al-Qaeda recruits deracinated young jihadists who have cut themselves off entirely from their families and communities. It remains stuck in the logic of the "propaganda of the deed" and has never bothered to try to build political structures inside Muslim societies.

Because al-Qaeda tends to concentrate its activities in the west or aims at so-called western targets elsewhere, its actual impact is next to nil.

It is a mistake, therefore, to link the re-Islam­isation that has taken place in the Arab world over the past 30 years with political radicalism. If Arab societies are more visibly Islamic than they were 30 or 40 years ago, what explains the absence of Islamic slogans from the current demonstrations? The paradox of Islamisation is that it has largely depoliticised Islam. Social and cultural re-Islamisation - the wearing of the hijab and niqab, an increase in the number of mosques, the proliferation of preachers and Muslim television channels - has happened without the intervention of militant Islamists and has in fact opened up a "religious market", over which no one enjoys a monopoly. In short, the Islamists have lost the stranglehold on religious expression in the public sphere that they enjoyed in the 1980s.

Dictatorships in the Arab world, though not in Tunisia, have often favoured a conservative Islam that is highly visible but not especially political, and that is obsessed with controlling public morals. (The wearing of the hijab, for instance, has become commonplace.) This has meshed with the "Salafist" movement, which emphasises the re-Islamisation of individuals rather than the development of social movements. What has been perceived in the west as a great, green wave of re-Islamisation is in fact nothing but a trivialisation of Islam: everything has become Islamic, from fast food to women's fashion. The forms and structures of piety, however, have become individualised, so now one constructs one's own faith, seeking out the preacher who speaks of self-realisation, such as the Egyptian Amr Khaled, and abandoning all interest in the utopia of an Islamic state. The Salafists concentrate on the preservation of religious values and have no political programme. Moreover, other religious currents until now regarded as being in decline, such as Sufism, are flourishing once more. This growing diversity of faith goes even beyond the confines of Islam, as in the cases of Algeria and Iran, where there has been a wave of conversions to Christianity.

It is also a mistake to see the dictatorships as defending secularism against religious fanaticism. With the exception of Tunisia, authoritarian regimes in the Arab world have not made their societies secular; on the contrary, they have reached an accommodation with a neofundamentalist form of re-Islamisation in which the imposition of sharia law is called for without any discussion of the nature of political power. Everywhere, official Muslim institutions, based on an austere conservative theology, have been co-opted by the state. This has become so effective that the traditional clerics trained at al-Azhar University in Cairo no longer have anything to say about the main social and political questions of the day. They have nothing to offer a younger generation looking for ways of living their faith in a more open world.

These developments have also affected Islamist political movements, as is exemplified by the changing face of the Muslim Brotherhood in Egypt and al-Nahda, the "renaissance party", in Tunisia. The Muslim Brotherhood has changed in response to troubling events, as much in what seemed like success (the Islamic Revolution in Iran) as in defeat (the repression that has been meted out to it everywhere). A new generation of militants has drawn lessons from this, as have such veterans as Rachid Ghannouchi, founder of al-Nahda. They have understood that seeking to take power in the wake of a revolution leads either to civil war or to dictatorship. And in their struggle against repression, they have come into contact with other political forces and formations. Knowing their own societies well, they are aware that ideology carries little weight within them. They have also learned lessons from Turkey, where Recep Tayyip Erdogan and the AK party have succeeded in reconciling democracy, electoral success, economic development and national independence with the promotion of values that are, if not Islamic, at least "authentic".

Above all, the Muslim Brotherhood no longer advocates an alternative economic and social model. The Brothers have become conservative with regard to morality and liberal on the economy. This is without doubt the most striking evolution in their outlook, because, in the 1980s, Islamists claimed to defend the interests of the oppressed classes and called for state ownership of the economy and redistribution of wealth. Today, the Muslim Brotherhood in Egypt endorses Mubarak's agricultural counter-reforms, which have returned to landowners the right to raise prices and sack tenant farmers. So complete has this transformation been that Islamists are now wholly absent from the social movements active in the Nile Delta, where there has been a resurgence of the "left", particularly of trade union militancy.

However, the embourgeoisement of the Islamists is at the same time an asset for democracy, because it pushes them towards reconciliation and compromise, and into alliances with other political forces. It is no longer a question, therefore, of attempting to establish whether or not dictatorships are the most effective bulwark against Islamism; Islamists have become players in the democratic game. Naturally, they will try to exert control over public morality, but, lacking the kind of repressive apparatus that exists in Iran, or a religious police on the Saudi model, they will have to reckon with a demand for liberty that doesn't stop with the right to elect a parliament. In short, the Islamists will either identify themselves with the conventional, Salafist tradition, abandoning in the process any pretence to reconceive Islam's place in modernity, or else they will make an effort to rethink their understanding of the relationship between religion and politics.

In Egypt, the Muslim Brotherhood will play a central role in the coming changes as long as the revolt remains largely apolitical. For the moment, this is still the politics of protest; it is not the dawn of a new type of regime. Moreover, Arab societies remain somewhat conservative. The middle classes that developed following the period of economic liberalisation want political stability. They are protesting, above all, against the predatory nature of dictatorship. Here, a comparison between Tunisia and Egypt is illuminating. In Tunisia, the extended Ben Ali clan weakened all its potential allies by refusing to share not only power, but wealth, too. The business class was swindled by the ruling family and the army marginalised both politically and financially. The Tunisian army was poor, and thus had a corporate interest in seeing the advent of a democratic regime that would give it a bigger budget.

In Egypt, by contrast, the regime has had a much larger social base, and the army was involved not just in shoring up political power but also in the administration of the economy, with all the benefits that flowed from that. In this respect, that country is typical of the Arab world. Democratic movements throughout the region will therefore come up against deeply rooted networks of clientelism. Is the demand for democracy capable of overcoming complex arrangements of allegiance and belonging, in the army, among tribes and among the political elite? To what extent will regimes be able to exploit old allegiances - among the Bedouins in Jordan, say, or the tribes of Yemen? Conversely, can such groups themselves become actors in the movement for democratic change? And how will religion adapt to the new situation?

The process of change will undoubtedly be long and chaotic, but one thing is certain: the age of Arab-Muslim exceptionalism is over. Recent events point to profound transformations in Arab societies which have been under way for some time, but which until now have been obscured by the distorting optic of western attitudes towards the Middle East. What the convulsions in Egypt and Tunisia show is that people in those countries have drawn the lessons of their own history. We have not finished with Islam, that is for sure, nor is liberal democracy the "end of history", but we must at least learn to think of Islam in relation to an "Arabic-Muslim" culture that today is no longer closed in on itself - if it ever was.

Olivier Roy is professor of social and political theory at the European University Institute in Florence. His most recent book is "Holy Ignorance: When Religion and Culture Part Ways" (C Hurst & Co, £20)
This essay, written exclusively for the New Statesman, was translated from the French by Jonathan Derbyshire


Reading this makes me think that we are a little behind the Arab countries in our social development (as opposed to economic development). Or at least our leaders are, if they don't recognise that despite what they do to suppress democratic urges among people, people will eventually find some way of expressing that want. Like many of the Arab leaders, they cannot see, or don't want to see, the changes that are happening especially among young people. The response to the recent campus elections, where more independent candidates have been elected, is a case in point. Banking on economic growth alone is not enough, as we have seen in the Middle East. Yes, people want jobs and a better life, but that includes being able to breathe and speak, being free. Isn't it interesting that more than 50 years after the end of colonialism, people are still demanding freedom? And very clearly it's not about demanding to wear bikinis in public, as our less intelligent politicians here have suggested in the past, but the freedom to simply decide for themselves what is good for them, without the state shoving it down their throats.

Our leaders would do well to read this and take heed. (And yes, unless you have the academic credentials of Olivier Roy, do please shut up about all these Mat Sallehs preaching democracy, ok? Egypt and Tunisia have clearly shown that democracy is not exclusive to the West.) - Marina Mahathir

Thursday, February 24, 2011

God Has Big Surprises Planned for the Middle East

What the Holy Spirit did in the former Soviet Union in 1989 will happen again in Islamic nations.

I’m old enough to remember when the Berlin Wall fell in 1989. Freedom protesters danced in the streets in Eastern Europe and Communist regimes fell like dominoes. A huge door of evangelistic opportunity opened in a region where Christians had suffered unimaginable persecution.

The fall of the Soviet empire caught most Christians by surprise. Even though many believers on both sides of the Iron Curtain had been praying for a spiritual breakthrough, few expected the entire region to open so suddenly. Many American Christians remained suspicious—especially those who had warned that Yury Andropov was the Antichrist. (Oops! Wrong again. He died after being in office for only 15 months.)

My Bible says Christians are called to take the gospel to every nation—and Jesus calls us to bravely preach His message no matter what obstacles we face. He does not call us to be wimps, pessimists or fear mongerers.”

The collapse of Communism was one of the greatest social and political shifts in my lifetime. But when it happened I remember receiving a strong impression from the Holy Spirit, like an elbow in my side. I sensed the Lord say that I would live to see the day when the Arab world will also open to the gospel.

Fast forward to 2011. Today we are witnessing what some journalists have called Youthquake—a freedom movement in the Middle East that is being engineered by young Arabs. Time magazine announced this week: “The protests rippling from one end of the Middle East to the other are the handiwork of a new generation of men and women who have known little political freedom in their lives—and are no longer willing to wait for it.”

The youth movement that erupted in Tunisia in December spread to Algeria, Jordan, Yemen, Egypt and Sudan in January. Street protests and Facebook campaigns spread the fervor to Palestine, Iraq, Bahrain, Iran and Libya this month—and the pro-democracy contagion shows no signs of slowing. One young activist in Iraq, Muntazer al-Zaydi, explained the events of the last two months in this way: “Young people watch satellite TV and ask why Americans can elect new leaders every four years but they cannot.”

What’s astounding about this movement is that it has absolutely nothing to do with the U.S. military. American leaders, in fact, were as surprised as the rest of the world when Arab regimes began to fall.

The Christian naysayers (especially those who make lots of money by selling end-times hysteria in their books and blogs) believe this is all the work of the devil. They insist that militant Islamists are poised to take over every Arab country to pave the way for the Antichrist. Everyone has the right to be a pessimist, I suppose, but I don’t believe the Bible is a pessimistic book. It’s full of hope.

My Bible says Christians are called to take the gospel to every nation—and Jesus calls us to bravely preach His message no matter what obstacles we face. He does not call us to be wimps, pessimists or fear mongerers. My Bible says Christ’s kingdom will increase, and that the knowledge of the glory of the Lord will cover the earth as the waters cover the sea (see Hab. 2:14). God wants us to have a victorious mindset about the future. After all, we are on the winning team!

A few weeks ago I spent time with Natasha Shedrevaya, a Russian evangelist who has planted more than 300 churches in the former Soviet Union. The daughter of an atheist, Natasha believed there was no God until she met a tiny group of Pentecostals who were persecuted and repressed by their government. After she met Christ the Iron Curtain fell, and she began braving sub-zero weather in Siberia to preach the gospel in her homeland.

I believe this same evangelistic fervor will one day be common in places like Saudi Arabia and Iran. The same freedom that began spreading in Russia in the early 1990s will eventually influence the darkest and most repressive Islamic nations. Christians in the Middle East have been praying for liberty, and God has heard their cries.

This does not mean we won’t encounter difficult challenges in the days ahead. Paul the apostle wrote the Corinthians: “For a wide door of effective service has opened to me, and there are many adversaries” (1 Corinthians 16:9, emphasis added, NASB). When doors of freedom and opportunity open, the devil accelerates his attacks. We can be sure that Satan will not give up the Middle East region without a fight.

But I’m not afraid of the Middle East uprising of 2011. God’s hand is all over it. I’m preparing myself for even more of His surprises in the days ahead.


Wednesday, February 23, 2011







其实人可以决定自己的命运,环境方面,不要为了享受而过度发展环境。大自然的运作必须是平衡的,否则因我们的贪婪而破坏它们的平衡的话,运作就会出现反常现象。国政方面,不要政治冷漠。革命家马丁路德金牧师的儿子 Martin Luther King Jr. 说:“世上没有败坏的政权,它之所以出现,乃因好人放弃它,而恶人抢夺它。”


Tuesday, February 22, 2011

Earthquake in Christchurch - A Message for Christ's Church

No harm heeding the warning!

Awakening And Shaking

Sep 8 2010

by Jon and Jolene Hamil

Quake at Christ's Church

On Friday, September 2, an earthquake in Christchurch, New Zealand caused the earth to shift 11 ft. to the right. The earthquake hit even as Hurricane Earl was pounding the East Coast of the US. We believe the Lord is speaking with clarity to His people through these two events! Lets begin by looking again a recent posting with prophet Tim McClellan. Here are excerpts:

Hurricane a Sign of Awakening

Tim saw this hurricane as a sign in the natural that God was giving a “right hook” to the enemy—and shift us back on course. It’s important to note that the name “Earl” means “nobleman warrior.” As of this time, this hurricane is hitting Cape Cod, where on 11-11, 1620 our Pilgrim forefathers cut covenant with the Lord Jesus Christ for the nation. We are in for an “11:11 awakening!”

Awakening and Shaking

On January 2, 2010 Tim had a prophetic experience related to this. Tim saw the letters AAA then EEE. “I asked the Lord, what does this mean? Immediately I got, America Awake and Arise,” recounted Tim. “The other letters stood for Economic, Environmental, Earthquake disasters. A couple days after that we had the first major earthquake in Haiti, then in Chile, then the disaster in the Gulf…”

Tipping the Scales to the Right

“On August 27, 2009 the Lord told me that 2010 would be a year of weights and balances,” according to McClellan. “Prayer was the key to tip the scales back to the right.”

11 Foot Shift to the Right

According to the UK’s Daily Mail, The earthquake in Christchurch literally moved the earth’s surface 11 feet to the right! “The earthquake that devastated a city in New Zealand tore open a new 11 foot fault-line in the Earth’s surface,” according to the article. Professor Mark Quigley of Canterbury University said that “One side of the Earth has lurched to the right… up to 11 feet.” ( news/worldnews/article- 1309194/New-Zealand- earthquake-moves-Earths- surface-11ft-right.html)

One Punch, Two Major Shifts

During its course, Earl went from a Category 4 hurricane to a Category 1, and “hit” Cape Cod as a gentle swirl. If the storm was any indication, I earnestly wondered how much of a punch was actually delivered to the enemy, and how much of a shift was actually made. It’s no accident that Hurricane Earl and the Christchurch quake hit at the same time on Labor Day weekend. Prophetically, I now understand they were a “one-two punch” by the Lord to literally change the face of the earth!

Every move of God begins in heaven. A time comes when the bowls of intercession become filled. Revelation 8:5 portrays how both storms and earthquakes may then be released: “The the angel took the censer and filled it with the fire of the altar: and there followed peals of thunder and sounds and flashes of lightning and an earthquake.”

In this one “punch,” two shifts are being emphasized: a 9:11 shift, and an 11:11 shift. These shifts together are beginning to release His wave of awakening on a global level.

9:11 Shift: Safety from the Storm

In Jolene’s dream of coming waves beginning on Labor Day, we found safety in a tent, or tabernacle. Jolene wrote: The pavilion was the only place where the wave did not destroy everything around us.

God is emphasizing a 9:11 shift for his church. Amos 9:11 declares, “In that day I will rebuild the fallen tabernacle of David, and repair its breaches, and rebuild it as in the days of old.” He is calling His church corporately into a greater expression of the Tabernacle of David, a House of Prayer for all nations. It is our place of safety in a time of storm!

11:11 Shift: Quake at Christ's Church

The prophetic meaning of the Christchurch Quake seems pretty clear: GOD IS SHAKING HIS CHURCH! It’s very important to understand that few people were injured or lost their lives. The greatest damage was to property and infrastructure. I believe this is a sign to us all—the Lord is testing our structures to see how they align with His heart and Kingdom expression.

Remember that the 11:11 shift is “a shift to the right.” In other words, God is bringing justice, making wrong things right.

Beginning in Mark 11:11, Jesus presents an amazing dichotomy after making a visit by night into the temple created for His glory. In Mark 11:11, Jesus entered Jerusalem, and came into the temple; and after looking around at everything, He left for Bethany… When Jesus returns, with a whip. And he begins to release an internal earthquake that would shakes the very foundations of this structure. Jesus drives out the money changers and those who were buying and selling in is Temple, and declares, “My house shall be a house of prayer, but you have made it a den of thieves” (Mark 11:15-18).

Amidst this storm and shaking, Jesus’ dichotomy is again being presented to us. Are we becoming a house of prayer—individually and corporately—or are we a den of thieves? Are we truly resourcing the dream of His heart, or are we still validating compromises and covering over misplaced priorities with a religious veneer?

Beloved, the shaking of Christ’s church is not just beginning—it has begun. As in Mark 11:11, God is again evaluating His temple. He is demanding that we let go of the compromise of the former season in order to be counted worthy of entering into the window of opportunity now opening to us this Rosh Hashana season.

11:11 Shift: Covenantal Awakening

Finally--as we cross over in this season and become a greater expression of a house of prayer, He will fill us with His glory. The outward expression is that we will become a beacon of awakening!

Friends of Lamplighter are familiar with our decade-long emphasis on an “11-11 awakening.” That God is arising in this hour to confirm the covenant of our Pilgrim forefathers, who consecrated both the land and government to “the glory of God and the advancement of the Christian faith” on 11-11, 1620.

It is no coincidence that on 11-11, 2009, Holy Spirit fell in a move of awakening at the International House of Prayer in Kansas City. As we will explore tomorrow, I believe this is just a foretaste of a major wave of Holy Spirit awakening now upon the face of the earth. John 11:11 declares, Lazarus our friend has fallen asleep, but I go that I may awaken Him from slumber. Doesn’t this describe God’s work even now in our sleepy nation? My prayer is that even now you feel the shaking of the earth in response, and the surge of His mighty wave!

With Desire for a Great Awakening,

Jon and Jolene Hamil