STOP IT
SWEETS DRESS LOOK BETTER DAN DI ”REAL TING” UNNO FI STOP IT NOW MAN
THIS A WHEY DI SENDER SEH :-SWEETS A FASHION ICON??? HELL NO U MEAN A FASHION FAKE!!! DWL
IN WORDS OF THE GREAT NICKI MINAJ, “You f*ckin’ lil whores f*ckin’ up my decors, couldn’t get Michael Kors, if you was f*ckin’ Michael Kors!!”
KETCH DI HEADLINE >>Jamaican gvt investigates Robert Mugabe
Jamaican gvt investigates Robert Mugabe
By A Correspondent
Published: September 11, 2012
Comment
The Jamaican government has announced it is investigating President Robert Mugabe who recently ridiculed its citizens calling them “drunkards and perennially hooked on marijuana”.
Jamaica’s Minister of Foreign Affairs and Foreign Trade A.J. Nicholson has said his office would be seeking to verify the statements attributed to President Robert Mugabe labelling Jamaican men as “drunkards and perennially hooked on marijuana”, after which Prime Minister Portia Simpson Miller will make an official response.
not amused at all…Jamaica’s Minister of Foreign Affairs A.J. Nicholson
If the alleged statements attributed to President Mugabe are true, a diplomatic stand-off between Zimbabwe and Jamaica is expected as already echoed by the Jamaica’s opposition party spokesman on Foreign Affairs and Foreign Trade Dr Christopher Tufton, a report by Jamaican paper Gleaner reveals.
Dr Christopher Tufton described the statement as unfortunate and said if it were found to have been made by Mugabe, the Zimbabwean president would have a responsibility to shed light on his comments, as well as provide an apology.
“I think that he should be called on to provide an explanation as to what he meant. It’s inappropriate and, frankly speaking, rude. He should apologise to the Jamaican people,” Tufton declared.
“It certainly is in poor taste and does not generate confidence in the relationship. It is inappropriate and it threatens to undermine the relationship that Zimbabwe and the people of Zimbabwe have had with Jamaica and the people of Jamaica over many years,” Tufton told The Gleaner.
Tufton went on to add that the comments generate questions as to whether Mugabe should retain membership in the Order of Jamaica, which was conferred on him during a state visit to the island back in 1996.
“If he thinks that way about Jamaica, then what I would certainly say is, why did he accept that award that was offered to him? Now that he has that impression of Jamaica, then perhaps he should consider returning the award and I have no difficulty with that. He has insulted the Jamaican people.
“Clearly, he does not place much value on the relationship that we have,” Tufton said, while adding that the diplomatic channels must be utilised to call for the Zimbabwean president to clarify his statement.
Yesterday, Nicholson told The Gleaner that the Government “strongly rejects the suggestions contained in the news item”, while adding that Jamaica is a nation characterised by adherence to democratic principles and the rule of law.
“Jamaican men and women from all walks of life have made valuable contributions to national development and have made their mark on the world stage, be it in the field of politics, diplomacy, medicine, science and technology, or sports and culture, among many others,” he said.
“We take immense pride in the acknowledged contribution that Jamaica has made to the liberation of southern Africa and are gratified that nations such as South Africa and Zimbabwe enjoy the right to choose their own destiny,” Nicholson said.
In the online article posted on Friday on a Zimbabwean radio station, Mugabe, who was speaking during a distinguished lecture at a university function, reportedly urged Zimbabweans never to follow in the footsteps of Jamaicans whose influence on the country is all too pervasive.
“In Jamaica, they have freedom to smoke (men are always drunk) and universities are full of women.
“The men want to sing and do not go to colleges (some are dreadlocked). Let us not go there,” the African president was quoted as saying.
Original report by [email protected]
”PROMOTERS” NEATLY FUMING?
Jimmy Hutchinson · 19 subscribers
Yesterday at 11:59am near Queens ·
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Hi FB, friends and family, just want to clear something between me and Grown and Sexy Pro, supporters, believe me from my heart, i do not hold party grudge, i have 3 events for the year, if you miss 1, 2 or 3, i will not hold it against you, i love and respect people for who they are not what they can do for me, my eyes are so bad, i sometimes dont even know if you are there or you miss it, Lol, i dont go around my party to see who is not there, 9 times out of 10, if you dont tell me you was,nt, i would not know, so if you see me on the road and i dont acknoledge you, i maybe did not see you, or maybe dont remember you, pls rem i wear glasses, and i am getting old, Lol, and if i miss ur party, its never because i dont respect you, in this game a promoter has about 5 event every wk to go to, and sometimes you just get caught up, so if i miss you or you miss me, pls lets keep the love going, i dont keep party friends, i keep real friends, one love jimmy starsky.
WTF AFRICA- BROTHER-IN-LAW CAUGHT PLANTING JUJU
A 42-year-old man from Bulawayo’s Njube suburb has been arrested after he allegedly planted juju at his in-laws’ house before threatening to bewitch cops who arrested him.
The accused, Dumisani Maseko, reportedly committed the offence on Wednesday last week. It is reported that on the fateful day, Maseko headed to his mother-in-law’s house to ‘talk’ to her about problems he was having with his wife. He, however, found his mother-in-law, Gertrude Mpala away and the house was locked.
Maseko allegedly broke into the house and placed traditional charms on one of the sofas. He then decided to make himself feel at home. While he was relaxing, Mpala returned and got the shock of her life when she saw Maseko sleeping in the sitting room. On being asked how he gained entrance, he said he had broken in.
It is reported that Mpala then asked him why he had to break in. While the son-in-law failed to furnish the woman with answers, she threatened to take him to the police. This prompted Maseko to please with his mother-in-law for mercy. He told her that there was no other place he could have sat as his reasons for the visit were a matter of life and death.
Still Mpala was not happy, she phoned the police who reacted promptly. After a grilling, Maseko said he planted juju on one of the sofas and it was recovered. Maseko was then arrested, but not without putting up a fight. He is alleged to have threatened to use his juju to make the police officers disappear. The cops were not intimidated, however, and undertook their duties without fear or favour.
Maseko was hauled before Western Commonage magistrate Mr Richard Ramaboea facing charges of unlawful entry and making threats. he was remanded in custody to today.
bulawayo 24
WHY SHOULD WE PRAISE- GOODMORNING
Why Should We Praise? What is Praise? Examples of Praise from the Bible
“Liturgical theology” is theology that recognizes the importance of worship in the process of understanding God’s nature and will, and of developing an ethical system that is faithful to God’s values. Though knowledge of Scripture is vital as well, it is in a faithful response to the great commandment to love God with all one’s heart, soul, mind and strength that Scripture opens up to our understanding and becomes a catalyst for our heartfelt obedience to its Author. The following article is a first attempt to articulate this view biblically.
Theology assumes the existence of God, but the nature of that identity is the essential question. Who or what is God the Creator? What kind of God is this who has created humans, and what is His intention for this creation that bears the marks of divine attributes (i.e., we are created in His image)? What does the fact of our being created mean to us; i.e., what meaning does that give our lives and what duties does that fact place upon us as “created ones”? If God is personal and relational, as the biblical text suggests, and therefore desirous of relationship with those whom He has created, then won’t these created ones find their highest purpose in knowing and relating primarily and appropriately to their Creator, most particularly in worship (the direct connection to and experience of God’s divine presence)? If these are the right questions to ask, then the answers to them will direct us to look at worship as the highest aspiration of true theology.
There is one passage in the New Testament, John 4:19-24 (NRSV), that guides us to a particularly affirmative answer to these questions, and to the centrality of worship as both an existential reality and an ethical duty. Jesus is speaking to the Samaritan woman who, immediately after she believes him to be a prophet, questions him about where worship ought to take place. This shows the weight of the geographical considerations concerning worship that were common at the time.
John 4:19-24
(19) The woman said to him, “Sir, I see that you are a prophet.
(20) Our ancestors worshiped on this mountain, but you say that the place where people must worship is in Jerusalem.”
(21) Jesus said to her, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.
(22) You worship what you do not know; we worship what we know, for salvation is from the Jews.
(23) But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him.
(24) God is spirit, and those who worship him must worship in spirit and truth.”
The woman’s concern was for the proper place to worship, a concern that had been reinforced for years by the command for male Jews to make pilgrimages to Jerusalem for the communal feast days. The Samaritans had mixed the forms of pagan worship on the “high places” with the worship of Yahweh, which explains why she asked if true worship ought to be done on a mountain. But Jesus quickly changes the focus from the where question to the why, who, and how of worship. He boldly asserts the ignorance of the Samaritan people as to who and what they worshiped, and then strongly affirms the Jewish experience and their relationship to the true God who saves. Jesus argues that salvation is a proper ground for worship: “for salvation is from the Jews.” This not only addresses a reason to worship but also implies whom one ought to worship, for the Jews were identified with the God who delivers and saves, as opposed to pagan deities who were notoriously silent (i.e. “idol”). It is good to remember how God, through Moses, spoke of the reason for His intervention in their deliverance from Egypt by saying: “Let my son go that he may worship me” (Exod. 4:23).
In the next breath Jesus introduces a new idea, which “is coming and is now.” In a proleptic manner (speaking of the future as if it were present), Jesus makes reference to a major change in the relationship between God and mankind—something that would even result in a change in the way humans would worship. It would no longer be based on geographical or ethnic factors, but worship would be “in spirit and truth.” It would also not be by bowing and scraping to an authoritarian cosmic Monarch who demands total obedience from his subjects. Interestingly, a number of the words denoting worship in the Bible (like Gk proskuneo) do emphasize bowing, as one would bow to a monarch. However, angels sent to represent God often tell humans to “fear not and stand up.” One word for worship implies “grovel like a dog,” which does not sound like something the writer of Hebrews 4:16 would agree with:
Hebrews 4:16
Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
It would appear from these and other New Testament texts that God is not glorified by those whose worship is marked with outward signs of humility but who are still inwardly unchanged. This is at least one reason why John 4:24 says that “those who worship him must worship in spirit and truth.” In addition to the idea that there has come a new order of worship, there is now also a strong ethical aspect added to it: they must worship this way if they are to be faithful to receive what God has provided and intended for worship.
What it means to worship “in spirit and truth” must bear some relationship to the woman’s question of whether worship ought to be in either Jerusalem or on the mountain. That is, it must speak in some sense of the locus of worship, even if it is not a “place,” per se. We can see some indications of what that place might be by understanding the purpose of the Old Testament Tabernacle and the Temple, which were physical structures that portended the coming and presence of the Messiah. Their dimensions, appointments, and structures pointed to various elements of the Messiah’s coming, and it was in these structures that the presence of God was living between the wings of the cherubim atop the Ark of the Covenant. What we can see if we read between the lines is that the Tabernacle and the Temple were symbols of the Messiah, who would be the true and everlasting “place” where the Almighty dwells. 2 Corinthians 5:19 says that God was “in Christ,” reconciling the world to Himself. That is, the eternal God was present in the life of the Man from Galilee, helping him to be the sinless sacrifice that the world needed him to be in order to pay the price for sin.
To worship God “in spirit and in truth” is thus the same as to worship God “in Christ,” for Jesus Christ is the spirit (2 Cor. 3:17) and the logos in the flesh (John 1:14). Also, Paul says “the truth is in Jesus” (Eph. 4:21). Further, the Body of Christ is spoken of as a “Temple,” and as “a dwelling place for God” through the spirit (Eph. 2:21 & 22). Christ, and the symbols pointing to him all indicate the locus of worship as being in the high priest of our profession (Heb. 3:1).
The passage in John thus reveals something existentially important about God—that He is “spirit”—and an ethical corollary that God must therefore be worshiped “in spirit” and “by spirit” because God was providing through Jesus the “living waters” of His spirit. The Greek preposition in the dative case contains a semantic range that allows for both a locus (“in”) and a means, agency or instrumentality (“by”). Thus, God provided the spirit on the Day of Pentecost, on which day the Church was born and humans were first empowered to be able to worship in a manner that was both spiritual and true.
Regarding the spirituality of the new way of worship, Paul says, “If I pray in a tongue, my spirit prays” (1 Cor. 14:14). He speaks of speaking in tongues as a way to “pray with the spirit,” “sing praise with the spirit” (1 Cor. 14:15), “say a blessing with the spirit” (1 Cor. 14:16) and “give thanks well enough” (1 Cor. 14:17).
Apparently God has provided a means of worship that flows directly from the gift of holy spirit that Christ received from Him and poured out on the Day of Pentecost (Acts 2:33). On Pentecost, the disciples began to speak in spirit-energized languages, and these continued to be considered an integral part of communal worship even much later in Corinth. Prophecy is also mentioned as a catalyst to public and private worship in 1 Corinthians 14:25: “…after the secrets of the unbeliever’s heart are disclosed, that person will bow down before God and worship him, declaring, ‘God is really among you.’”
The passage in 1 Corinthians concludes with another ethical injunction in the context of proper worship as mandated by the Lord that adds weight to the idea of worship incorporating the manifestations (aka“gifts”) of the spirit:
1 Corinthians 14:37-40
(37) Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord.
(38) Anyone who does not recognize this is not to be recognized.
(39) So, my friends, be eager to prophesy, and do not forbid speaking in tongues;
(40) but all things should be done decently and in order.
Because Paul encourages the saints there to render their prayer languages into the language of the people present does not mean that there was a prohibition against speaking in these languages at all, and particularly not in private worship. We can see in hindsight that a part of what Jesus was speaking of in John 4:23 was that his followers would speak in new tongues (Mark 16:17) as they were energized by the spirit, and we take this to be a large part of what worshiping “in and by spirit” means. This is also the meaning of Philippians 3:3: “we worship God by the spirit.” Therefore, to forbid these spiritual “energizings” in public worship is to risk being ignored by the Lord in that worship, a pretty awful thing to consider. This is certainly strong language that makes sense only if the “worship in spirit” is something that has a very definite biblical meaning and not a vague idea of “spirit” that is inclusive of any and all manifestations. Decency and order are to mark out spiritual manifestations of the true worship of the true God, and we ignore these commandments at our spiritual peril. If the true God is ignoring our worship, the Adversary will certainly co-opt it for himself.
To worship “in spirit” does not necessarily mean that we cannot employ any physical object in our worship. This was the position of Ulrich Zwingli, the 16th century Swiss reformer, who taught that the bread and wine of communion were not significant in themselves. We can recognize that, while symbols, actual bread and wine are real tangible objects that the Lord gave meaning to when he said that we were to remember his sacrifice whenever we eat and drink.
When we use banners, flags, music, dance, incense or any other physical, sensible thing in worship, this does not mean that we are pagans. The true God is the God of creation and the physical universe, and if the mountains and the trees can clap their hands in praise of God (Isa. 55:12), then God is not offended if physical things are employed in worshiping Him. What God objected to was when humans would create images out of physical objects and worship the objects instead of Him. As long as we are using physical things as a tool, or a reminder of something God has or will do, we are okay. There is a danger, as evidenced by the Gnostics of the first and second centuries, of divorcing the true God from the physical universe and all it reveals about God and our relationship with Him. We should therefore be comfortable with physical elements that support our worship, as long as we are not neglecting the spiritual in the process.
What is it to worship “in truth”? We must look to an earlier assertion in the gospel of John when he writes that “grace and truth came through Jesus Christ” (John 1:17). In Jesus is the true and complete articulation of who and what God truly is. Though God is portrayed as an ethically ambivalent being in the Old Testament, distributing good and evil over all of Creation, Jesus declares that God is all good, all the time, and he demonstrates that goodness. He claims to be always doing his Father’s will, and to be doing the work that his Father commands. Therefore we can assume that whatever he did was also the will of God, unless he was a liar, in which case we can ignore him altogether. But because all he ever did was heal, encourage, and teach people, can we not assume that those things are God’s will? Therefore, Jesus made it possible to worship God as God truly is—all good and not responsible for evil, nor at this time actively visiting punishment and catastrophe on the disobedient.
Is it not encouraging of worship to believe the truth that God is all good, rather than mean-spirited, and coercive? That He is light and in Him is no darkness at all? That He who commands mankind to be upright and righteous is not a hypocrite? It would certainly seem so, although there have always been those who think that the more God’s behavior offends their human sensibilities, the more they can bow in reverence. But Jesus invites his followers to compare his heavenly Father to an earthly father, and to ask if God cannot do good as an earthly father can (Luke 11:13). Conversely, would it not be equally fair to assert that God will not act in a way that if an earthly father behaved similarly he would land in jail? For instance, many Christians believe that God “took home” their loved one who died. This is a euphemistic way of saying that God engineered their death for His own glory. Can we imagine any circumstance in which an earthly father could get away with that? The same is true for all manner of things attributed to God as the controller of all circumstances from terminal diseases to late busses. It seems hard to imagine that such thinking could inspire a more worshipful attitude toward God, but it does seem to work for some.
Another key New Testament passage that connects truth and worship is the following:
Matthew 15:6-9
(6) So, for the sake of your tradition, you make void the word of God.
(7) You hypocrites! Isaiah prophesied rightly about you when he said:
(8) “This people honors me with their lips, but their hearts are far from me;
(9) in vain do they worship me, teaching human precepts as doctrines.”
Jesus cites Isaiah, who attributed the vanity of Israel’s worship to the teaching of “human precepts,” as opposed to divine truth. Therefore, truth is a foundation for both “true worship” and “true worshipers.” This passage contains an important clue as to who true worshipers are: they are those who recognize that God desires “truth in the inward being” (Ps. 51:6). True worshipers have truth, not pretense, on the inside. Their heart draws close to God as the source of light, and they desire to be in the light, and not in the darkness. Returning to John 4:23, we learn that those are the kind of worshipers that the Father seeks. In fact, this is the only passage in the New Testament that indicates what the Father “seeks”—not worship per se, but people who will worship in spirit and truth.
God seeks those who sincerely draw near Him with humility and truth in their inward being, who do not pretend to honor Him while denying it by their actions. For such true worshipers, the form of their worship is quite secondary, and not a condition for the acceptance of their offerings. But when we do seek forms of worship, we should begin by accepting God’s provision of the spiritual “gifts” He provides for worshiping Him, and see how worship “in and by spirit” may direct us to a multiplicity of other forms as the spirit leads. This is a sound foundation for a liturgical theology that respects both spirit and truth.
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