Triumph

The Faith of the Word of God part 3 A Summary Study Guide  Shingi Mudyirwa ‘Faith is the present continuous state of spoken persuasion.’ — the governing thesis of the teaching This is a condensed companion to the guide on The Faith of the Word of God, Part 3. It distils the teaching’s thesis, its method, its biblical architecture, and — because the longer guide is a critical study and not merely an exposition — the principal scholarly questions the teaching raises. Scripture is cited briefly in the KJV; the aim is a map the advanced student can hold in view while listening to the teaching. 1. Introduction and Overview The teaching opens the series with a single practical question: how does the believer overcome — how does one triumph over “the attacks of this season”? Its answer is that the decisive instrument of triumph is faith, and that faith, rightly understood, is the spoken word of God. The governing definition, repeated as a refrain, is that faith is “the present continuous state of spoken persuasion.” The whole structure rests on a single axiom drawn from Hebrews 11:3: the worlds were framed by the word of God. If reality was spoken into order, then change in any circumstance likewise comes through faith — faith treated not as vague sentiment but as a definite, learnable, repeatable principle. “The worlds were framed by the word of God … things which are seen were not made of things which do appear.”  — Hebrews 11:3 (KJV) 2. Methodology and Hermeneutics Three interpretive commitments drive the argument: The two-or-three-witnesses canon. Following Deuteronomy 19:15, the doctrine of the spoken word is established by a triad of testimonies — Paul, Jesus, and Moses — rather than a single proof-text. Original-language philology. Meaning is fixed by appeal to the Greek and Hebrew — rhēma, pistis, homologeō, Hebrew amar — to recover what the inspired wording precisely says. A pneumatic epistemology. Drawing on 1 Corinthians 2 and Ephesians 1, the teaching holds that spiritual things are spiritually discerned: this knowledge comes by the Spirit’s unveiling, not by natural research. 3. The Conceptual Core: Belief and Faith At the centre is a distinction between an inward state and an outward act. Belief (pisteuō) is seated in the heart — a persuasion, a “thinking to be true” — necessary, but inactive until it is voiced. Faith (pistis) is that belief enacted through confession (homologeō), the o...

The Faith of the Word of God part 2 A Summary Study Guide Shingi Mudyirwa “Faith is the present continuous state of spoken persuasion.” — the governing thesis of the teaching This is a condensed companion to the guide on The Faith of the Word of God, Part 2. It distils the teaching’s thesis, its method, its biblical architecture, and — because the longer guide is a critical study and not merely an exposition — the principal scholarly questions the teaching raises. Scripture is cited briefly in the KJV; the aim is a map the advanced student can hold in view while listening to the teaching. 1.  Introduction and Thesis Overview Part 2 of the Triumph series presses a single practical question: how does the believer overcome? Its answer is that the decisive instrument of triumph is faith, and that faith, rightly understood, is the spoken word of God. The governing definition, repeated as a refrain, is that faith is “the present continuous state of spoken persuasion.” Shingi first establishes the stakes. Faith is foundational (Hebrews 6:1–2) and indispensable (Hebrews 11:6: “without faith it is impossible to please God”). The gospel itself contains, reveals, and imparts both faith and righteousness: hearing the gospel transmits faith into the human spirit, and the right application of faith’s principle delivers righteousness — producing the miracle of the new birth. Faith is therefore treated not as vague sentiment but as a definite, learnable, repeatable principle. Thesis. Faith is belief released through the mouth — a sustained, ongoing (present-continuous) state of spoken persuasion. Hence faith “speaks,” works “in the mouth,” and “comes by hearing.” 2.  Methodology and Hermeneutics Three interpretive commitments drive the argument: The two-or-three-witnesses canon. Following Deuteronomy 19:15 (and 2 Corinthians 13:1), the definition of faith is established by a triad of testimonies — Paul, Moses, and (in the sequel) Jesus — rather than a single proof-text. Original-language philology. Meaning is fixed by appeal to the Greek: pistis (faith), pisteuō (believe), legō (speak), and rhēma (the spoken word) over against logos. A pneumatic epistemology. “Spiritual grammar” and “spiritual intelligence” (pneumatikē sophia / synesis / epignōsis; Colossians 1:9; 1 Corinthians 2:10–16; 1 John 2:20) are Spirit-given faculties: the inspired wording “jumps” from the page to the Spirit-sensitised reader, who recovers the definition the text encodes. Underwriting all of this is the apostolic source. Paul did not receive his gospel from men but “by the apokalypsis of Jesus Christ” (Galatians 1:11–12) — Christ appeared and taught hi...

  The Faith of the Word of God part 1 A Summary Study Guide  Shingi Mudyirwa Before faith can be defined, it must be made receivable — for the deep things of God are spiritually discerned. — the governing insight of Part One This is a condensed companion to the guide on The Faith of the Word of God, Part One. It distils the teaching’s thesis, its method, and its biblical architecture, and — because the longer guide is a critical study and not merely an exposition — the principal scholarly questions the teaching raises. Scripture is cited briefly in the KJV. The aim is a map the advanced student can hold in view while working through the full guide. One feature of Part One must be kept in mind throughout: by the preacher’s own design it does not yet define faith — it lays the foundation on which Part Two will define it. 1. Introduction and Thesis Overview The teaching belongs to the Triumph series, whose governing text is 1 John 5:4: faith is “the victory that overcomes the world.” From this the preacher reasons that if triumph is the goal and faith is its instrument, the believer must possess an exact knowledge of what faith is. Yet Part One withholds the definition. Its real subject is the prior question: by what faculty are such truths known at all? The answer — and the thesis of the whole — is that the things of God are apprehended not by natural reasoning but by a Spirit-given capacity the preacher calls spiritual intelligence. Read this way, the apparent digression on “spiritual intelligence” is in fact the centre of gravity, and the recurring Greek vocabulary is its load-bearing structure. This is the victory that overcometh the world, even our faith.   — 1 John 5:4 (KJV) 2. Methodology and Hermeneutics Three interpretive commitments drive the teaching, and the full guide adds a fourth, critical, layer. “What the word says.” Scripture, not the consensus of teachers, is the final court of appeal. The preacher recounts being redirected by the Spirit from the library of faith teachers back to the biblical text — a healthy sola Scriptura and ad fontes Original-language philology. Meaning is fixed by appeal to the Greek — logos, rhēma, pneumatikos, sunesis, sophia, epignōsis, anakrinō — to recover what the inspired wording precisely says. A pneumatic epistemology. Drawing on 1 Corinthians 2 and the apostolic prayers, the teaching holds that spiritual things are...