What Is Spiritual Covering

Christian head covering, also known as Christian veiling, is a traditional Christian practice in which women cover their heads. It is practiced by women of several Christian faiths. Some Christian women, based on Orthodox, Roman Catholic, Lutheran, Moravian, Anglican, Reformed, Methodist, and Quaker teaching, wear the head covering in public worship and during private prayer at home (though some women from these traditions may also choose to wear the head covering outside of prayer and worship), while others, particularly Anabaptist Christians, believe women should wear head coverings all the time in reflection of Saint Paul's words th

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The standard interpretation of 1 Corinthians 11:2–6 in the New Testament of the Bible teaches the practice of Christian head covering for “prayer and prophesying.” The majority of Biblical scholars believe that “verses 4-7 allude to a literal veil or covering of cloth” for “prayer and prophesying,” and that verse 15 refers to women's hair being required to be kept long for modesty.

The Church Fathers uniformly taught and practiced Christian headcovering with a cloth veil throughout the early modern era, and it is still the norm among Christians in many regions of the world, including Romania, Russia, Ukraine, Ethiopia, India, Pakistan, and South Korea. The veils and head coverings vary in style depending on the area.

What is a spiritual covenant?

A covenant is a formal alliance or agreement between God and a religious community or humankind as a whole in religion. The Abrahamic religions' basic notion is taken from biblical covenants, particularly the Abrahamic covenant. The “new covenant,” according to Christianity, was established by God through Jesus Christ.

In its broadest and most historical sense, a covenant is a solemn agreement to engage in or refrain from a specific action. A covenant is similar to a contractual condition in that it is a sort of agreement. The covenantor promises to do (affirmative covenant) or not do something to a covenantee (negative covenant).

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What does the Bible say about coveting?

The prohibition of greed and envy in Catholic teaching is based on Christ's admonition to want and store up wealth in Heaven rather than on Earth, “For where your treasure is, there will also be your heart.” The ninth commandment is considered to be completed and unfolded by the tenth. The tenth commandment prohibits coveting another's goods as the source of the stealing and fraud prohibited by the commandment, “You shalt not steal.” The commandment “You shan't murder” forbids “lust of the eyes” because it leads to violence and injustice. Covetousness, like sexual immorality, stems from the idolatry for which the first three commandments are written. The tenth commandment, like the ninth, summarizes the entire Ten Commandments by focusing on the heart's intentions and goals.

Covetous wants produce chaos because they go beyond basic human necessities and “beyond the limitations of reason, driving us to crave unjustly what is not ours and belongs to someone else or is owed to him.” Greed and the desire to collect an unlimited amount of earthly goods, as well as avarice and the desire for wealth and power, are banned. “You shan't covet” suggests that we should suppress our cravings for things that aren't ours. Never having enough money is considered a symptom of money addiction. Envy must be eradicated from the human heart in order to obey the tenth commandment. Envy is a deadly sin characterized by sadness at the sight of another's possessions and an excessive desire to have them for oneself. By exercising good will and enjoying and praising God for material blessings bestowed on neighbor and brother, the baptized person can avoid envy. Law and grace turn men's hearts away from avarice and envy and toward the Holy Spirit who satisfies man's heart.

But now, God's righteousness has been manifested apart from law, despite the fact that the law and prophets bear witness to it, God's righteousness has been manifested through faith in Jesus Christ for all who believe.” (Rom. 3:21, 22) Christ's followers “have crucified the body with its passions and wants” from now on; they are led by the Spirit and follow the Spirit's desires.” (cf. Romans 8:14, 27; Galatians 5:24)

What is the best prayer for protection?

As I begin this day, I pray for Your protection. You are my safe haven, and I can always find sanctuary under Your wings. Keep me safe from harm wherever I go, and keep evil at bay. I shall look to You as my Protector, the one who battles for me every day, no matter where I am.

Your love and constancy, as well as Your goodness and mercy, surround me on a daily basis, so I will not be afraid of anything. God, I put my trust in You and thank You for Your kindness and protection.

Genesis 28:15

I am with you, and I will keep you safe wherever you go, and I will return you to this place. Because I will not leave you until I have fulfilled my vow to you.

Corinthians 10:13

You haven't been overcome by any temptation that isn't common to man. God is reliable, and he will not allow you to be tempted beyond your strength, but he will offer a way out of the temptation so that you can withstand it.

Psalm 59:16

But in the morning, I'll sing of your power, and I'll sing out of your unwavering love. For you have been a fortress and a refuge to me in my time of need.

Thessalonians 5:23-24

Now may the God of peace himself sanctify you entirely, and may our Lord Jesus Christ's return find you blameless in spirit, soul, and body. He who calls you is trustworthy, and he will accomplish it.

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Ephesians 6:10-18

Last but not least, be strong in the Lord and in the power of his might. Put on the complete armor of God so that you can stand against the devil's plans.

What does the Bible say about protecting your child?

We live in a world that has been tainted by evil. Child labor, physical abuse, child exploitation, and child marriage are just a few of the issues that today's children may face, not to mention drug and alcohol addiction, bullying, and gang involvement. God is our deliverer from hardship and foes, and as an expression of our love for him, we should safeguard children from those who would harm them. Some of us are even called to become activists or professionals in child-protection programs and organizations by God. However, whether or not we are professionals, we can all be mindful and assist protect the children in our life.

Who started the shepherding movement?

For the sake of time and space, the Shepherding Movement refers to a discipleship organization and network in the late 1970s and early 1980s that was founded on a few key beliefs and led by five leaders. The necessity for this discipleship structure and network arose in part as a result of the Charismatic movement's dynamics at the time. Charismatics were widely scattered across churches, and they were widely regarded as a really interdenominational work of the Holy Spirit. They regarded themselves as part of God's renewing activity among his people, engaging believers in a new outpouring of the Spirit that expanded across different Protestant churches and Roman Catholic communities. As a result, they were effectively “a people who needed to be attended to, supported, and cared for” As a result, the Shepherding Movement (SM) began at a period when Charismatics were loosely affiliated, mostly self-sufficient, and in need of discipleship and organization to help people grow in Christ and participate in the Spirit's work. The meaning of the phrase “The reason “movement” is used is that, despite the fact that Charismatics eventually looked and spoke like a denomination (which led to some of their largest issues), they were primarily allergic to the thought of becoming an institution at the time.

It all started when four well-known Charismatic teachers, Bob Mumford, Derek Prince, Charles Simpson, and Don Basham, joined Ern Baxter and John Poole to form the Charismatic Teachers Association “Christian Growth Ministries (CGM), headquartered in Ft. Lauderdale, Florida, was founded as “the center of one of the most violent controversies (i.e., the Discipleship/Shepherding controversy) in Protestant charismatic history.”

It centers on the teaching ministries of Charles Simpson, Bob Mumford, Derek Prince, Don Basham, and Ern Baxter, who were brought together and mutually submitted for the benefit of their personal discipleship and ministries. They were dubbed the “Ft. Lauderdale Five” is a band from Ft. Lauderdale, Florida. Moore's book explains how they came together, what their religious differences were, and how their eventual split resulted from a disagreement. The SM was not only a little group of churches; it was, in fact, the most influential figure in the Charismatic Renewal in the 1970s and 1980s.

The SM's structure was essentially a discipleship pyramid plan. A Christian surrendered their entire life to a shepherd, who assumed accountability for their discipleship. A disciple would also tithe directly to their shepherd. A shepherd would usually look after no more than 5–10 men (or family groups). This shepherd was looked after by his own shepherd — and so on, with the SM's top 5 leaders at the helm “They submitted to each other on a mutual basis.” It was definitely a pyramid scheme based on discipleship, even if it wasn't planned (it was modeled after an image of Jesus with his 12 disciples).

While I do not want to rehash history, I will highlight incidents that demonstrate ideas, focusing on their religion and teaching. To paraphrase Moore, “The Shepherding incident demonstrates how difficult it is to confront other leaders responsibly, as well as how difficult it is for other leaders to hear and respond to critics' complaints” (Moore, 5).

  • “Concerned about the cultural change they were witnessing all around them, many began to seek a return to the biblical certainty associated with orthodox Christianity, believing that the moral absolutes of the Bible gave meaning and order for their lives.” They had a framework to interpret and make sense of the difficult circumstances thanks to a more biblically orthodox viewpoint” (Moore, 19).
  • “By 1973, one-third of all North Americans consciously felt an acute need for mutuality and community, and by 1980, almost half of all North Americans did.” The Shepherding movement capitalized on this social trend by emphasizing home churches and cell groups… the Shepherding movement would go on to become “the most comprehensive embodiment of the house church movement in the United States.” This expansion was the result of the movement's creation of ecclesiastical organizations that were “a direct reaction to challenges inherent in a complex mass society.” (Moore, pp. 20–21.)
  • “Charles Simpson shaped the Shepherding movement's particular doctrines more than any of the other teachers.” Simpson was the first to put ideas into effect, but without the same language, and he continues to lead the movement today (2003). Simpson became the de facto head of the other four professors as the movement grew and evolved. These five very different guys were brought together because they shared a concern for the spiritual growth of Charismatic Christians. They shared a mutual regard for each other's ministries…” (Moore, p. 41.)