Eating Fruits and Vegetables Boosts Attractiveness!

By Nick Collins, Daily Telegraph, 07 Mar 2012

Eating five portions of fruit and vegetables a day can give your skin a golden glow and make you appear more attractive, scientists claim.
Yellow-red pigments which give natural produce like carrots, tomatoes and mangoes their colour can also alter the hue of our skin when they are absorbed by fat deposits in our skin, a study showed.
Researchers from the University of St Andrews found that eating just two additional portions of fruit and vegetables per day was enough to create a noticeable change in skin colour within six weeks.
Further tests showed that the skin tone of people who ate large quantities of fruit and vegetables on a regular basis was rated as more attractive than that of people who only ate small amounts.
The scientists said the findings did not prove any health benefits but could encourage healthy eating by appealing to people’s vanity.
Despite attempts to boost healthy eating in Britain through the “five-a-day” campaign, three quarters of people admit they do not reach the target regularly.
Ross Whitehead, who led the research, said: “Most of us know we should eat plenty of fruit and veg, yet we are not sufficiently motivated to actually go ahead and eat a healthy diet.
“We hope that by highlighting the rapidly achievable benefits of a healthy diet on our attractiveness will be a stronger incentive for people to eat more healthily. Knowing you are going to look more attractive in a few weeks may be more persuasive than the promise of health benefits later in life.”

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Watch Your Tongue: Lessons From Rush

Chuck Colson, Breakpoint, March 6, 2012

Radio host Rush Limbaugh had a bad week last week.
And thanks to his imprudent, unkind, and rude outburst against a female Georgetown University law student, so did the cause of religious freedom.
The student, Sandra Fluke, told democratic lawmakers that Georgetown University, a Catholic institution, did not provide insurance coverage for contraception. This, she said, meant that Georgetown law students would have to spend $3,000 of their own money for contraceptives over the course of their law-school tenure.
A reasonable response to Ms. Fluke’s statement would be ask why a Catholic institution’s First Amendment rights should be overturned just because Ms. Fluke and her fellow law students want free contraception.
But Mr. Limbaugh’s response was anything but reasonable. Instead, he called Fluke a “slut” and a “prostitute.”
And in so doing, he violated the rules of charity and civil discourse—and he gave the Obama administration a political weapon: a symbol, a sympathetic victim, a martyr for the cause.
Well, when advertisers started withdrawing or threatening to withdraw from Limbaugh’s program, Limbaugh apologized. But the damage has been done.
The president didn’t miss his opportunity: He called Fluke and told her that her parents should be proud of her. The New York Times ran a front-page article about her. And you can bet we’ll be seeing plenty of her in the weeks and months to come.
The media, the administration, and its allies now have the poster-child they need keep framing the issue as being all about curtailing a woman’s access to contraception. That’s a red herring. Nobody is suggesting restricting access to contraception.
The issue here is religious freedom: whether religious institutions should be forced to violate the tenets of their faith by offering insurance that covers abortion-inducing drugs, contraception, and sterilization. It will now be, I am sorry to say, an uphill climb to keep that issue in front of the public—it a public that is driven more by images like that of a clean-cut young law student than it is by reason and constitutional issues like religious freedom.
So folks, what do we learn from this? First, we see just how coarsened our culture has become, the level to which public discourse has sunk—especially among the talking heads and some politicians. Ad hominem attacks, name-calling, outrageous statements designed to get attention.
Second, we Christians should remember the words of Paul in Romans 12, we are to overcome evil with good; we are to love our enemies. So, when we engage in debate, we must do so civilly, with winsomeness and charity, with respect for those we are debating. If we don’t this, then not only do we sin against charity, we set back the cause of the Kingdom.
As Martin Luther King, Jr., liked to say, “Whom you would change, you must first love.” Vital words to remember as we try to shed light in this increasingly dark culture.

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The Pursuit of God - Apprehending God

Apprehending God

By Aiden Tozer

O taste and see.—Psalm 34:8

To most people God is an inference, not a reality. He is a deduction from evidence which they consider adequate; but He remains personally unknown to the individual. “He must be,” they say, “therefore we believe He is.”

Others do not go even so far as this; they know of Him only by hearsay. They have never bothered to think the matter out for themselves, but have heard about Him from others, and have put belief in Him into the back of their minds along with the various odds and ends that make up their total creed.

To many others God is but an ideal, another name for goodness, or beauty, or truth; or He is law, or life, or the creative impulse back of the phenomena of existence.

These notions about God are many and varied, but they who hold them have one thing in common: they do not know God in personal experience. The possibility of intimate acquaintance with Him has not entered their minds. While admitting His existence they do not think of Him as knowable in the sense that we know things or people.

Christians, to be sure, go further than this, at least in theory. Their creed requires them to believe in the personality of God…. But for millions of Christians, nevertheless, God is no more real than He is to the non-Christian. They go through life trying to love an ideal and be loyal to a mere principle.

Over against all this cloudy vagueness stands the clear scriptural doctrine that God can be known in personal experience. A loving Personality dominates the Bible, walking among the trees of the garden and breathing fragrance over every scene. Always a living Person is present, speaking, pleading, loving, working, and manifesting Himself whenever and wherever His people have the receptivity necessary to receive the manifestation.

The Bible assumes as a self-evident fact that men can know God with at least the same degree of immediacy as they know any other person or thing that comes within the field of their experience. The same terms are used to express the knowledge of God as are used to express knowledge of physical things. “O taste and see that the Lord is good.” “All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces.” “My sheep hear my voice.” “Blessed are the pure in heart, for they shall see God.”1 These are but four of countless such passages from the Word of God. And more important than any proof text is the fact that the whole import of the Scripture is toward this belief.

What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses? We apprehend the physical world by exercising the faculties given us for the purpose, and we possess spiritual faculties by means of which we can know God and the spiritual world if we will obey the Spirit’s urge and begin to use them.

Why do [we] know so little of that habitual conscious communion with God which the Scriptures seem to offer? The answer is our chronic unbelief. Faith enables our spiritual sense to function. Where faith is defective, the result will be inward insensibility and numbness toward spiritual things. This is the condition of vast numbers of Christians today.

A spiritual kingdom lies all about us, enclosing us, embracing us, altogether within reach of our inner selves, waiting for us to recognize it. God Himself is here waiting our response to His Presence. This eternal world will come alive to us the moment we begin to reckon upon its reality.

What do I mean by reality? I mean that which has existence apart from any idea any mind may have of it, and which would exist if there were no mind anywhere to entertain a thought of it. That which is real has being in itself. It does not depend upon the observer for its validity.

The sincere plain man knows that the world is real. He finds it here when he wakes to consciousness, and he knows that he did not think it into being. It was here waiting for him when he came, and he knows that when he prepares to leave this earthly scene it will be here still to bid him good-bye as he departs. By the deep wisdom of life he is wiser than a thousand men who doubt. He stands upon the earth and feels the wind and rain in his face and he knows that they are real. He sees the sun by day and the stars by night. He sees the hot lightning play out of the dark thundercloud. He hears the sounds of nature and the cries of human joy and pain. These he knows are real. He lies down on the cool earth at night and has no fear that it will prove illusory or fail him while he sleeps. In the morning the firm ground will be under him, the blue sky above him, and the rocks and trees around him as when he closed his eyes the night before. So he lives and rejoices in a world of reality. With his five senses he engages this real world.

Now, by our definition also God is real. He is real in the absolute and final sense that nothing else is. All other reality is contingent upon His. The great Reality is God, who is the Author of that lower and dependent reality which makes up the sum of created things, including ourselves. God has objective existence independent of and apart from any notions which we may have concerning Him.

Another word that must be cleared up is the word reckon. This does not mean to visualize or imagine. Imagination is not faith. The two are not only different from, but stand in sharp opposition to, each other. Imagination projects unreal images out of the mind and seeks to attach reality to them. Faith creates nothing; it simply reckons upon that which is already there.

God and the spiritual world are real. We can reckon upon them with as much assurance as we reckon upon the familiar world around us. Spiritual things are there (or rather we should say here) inviting our attention and challenging our trust.

Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word.

The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent, and self-demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see that other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible; the temporal, of the eternal.

At the root of the Christian life lies belief in the invisible. The object of the Christian’s faith is unseen reality.

Our uncorrected thinking, influenced by the blindness of our natural hearts and the intrusive ubiquity of visible things, tends to draw a contrast between the spiritual and the real; but actually no such contrast exists. The antithesis lies elsewhere: between the real and the imaginary, between the spiritual and the material, between the temporal and the eternal; but between the spiritual and the real, never. The spiritual is real.

If we would rise into that region of light and power plainly beckoning us through the Scriptures of truth we must break the … habit of ignoring the spiritual. We must shift our interest from the seen to the unseen. For the great unseen Reality is God. “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”2 This is basic in the life of faith. From there we can rise to unlimited heights. “Ye believe in God,” said our Lord Jesus Christ, “believe also in me.”3 Without the first, there can be no second.

If we truly want to follow God we must seek to be other-worldly. Every man must choose his world. If we who follow Christ, with all the facts before us and knowing what we are about, deliberately choose the Kingdom of God as our sphere of interest I see no reason why anyone should object. If we lose by it, the loss is our own; if we gain, we rob no one by so doing. The “other world,” which is the object of this world’s disdain and the subject of the drunkard’s mocking song, is our carefully chosen goal and the object of our holiest longing.

But we must avoid the common fault of pushing the “other world” into the future. It is not future, but present. It parallels our familiar physical world, and the doors between the two worlds are open. And this not by any trick of the imagination, but in downright actuality. The soul has eyes with which to see and ears with which to hear. Feeble they may be from long disuse, but by the life-giving touch of Christ alive now and capable of sharpest sight and most sensitive hearing.

As we begin to focus upon God, the things of the spirit will take shape before our inner eyes. Obedience to the word of Christ will bring an inward revelation of the godhead.4 It will give acute perception, enabling us to see God even as is promised to the pure in heart. A new God consciousness will seize upon us and we shall begin to taste and hear and inwardly feel the God who is our life and our all. There will be seen the constant shining of the light that lighteth every man that cometh into the world.5 More and more, as our faculties grow sharper and more sure, God will become to us the great All, and His Presence the glory and wonder of our lives.

O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.

From “The Pursuit of God,” published 1957.



1 Psalm 34:8, 45:8; John 10:27; Matthew 5:8.
2 Hebrews 11:6.
3 John 14:1.
4 John 14:21–23.
5 John 1:9.

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Divine Healing: Cornerstone of Healing

Chapter 2 by Peter Amsterdam

In the introduction to this series, we covered the differences in belief between Christians who are cessationists (who believe that the miraculous gifts of the Spirit are no longer active within Christianity) and the continuationists (who believe that all of the gifts of the Spirit are active today, just as they were at the beginning of Christianity).

Even among the continuationists, there are some differences of opinion concerning the use of the gifts of the Spirit. This is evident when it comes to divine healing. We will discuss these differences in later articles.

Despite the differences, however, there are fundamental principles regarding healing which those with healing ministries strongly hold in common, and on which they base their belief in divine healing. Their beliefs in the scriptural precedents and promises of healing are the cornerstones of their ministries. Because they strongly believe that the power of God works through them, as promised in the Bible, they step out with faith in the promises and commands of Jesus, and pray for the sick, often with outstanding results.

The 10 cornerstones which the healing evangelists I read hold in common are:

Jesus healed people and showed God’s power through doing so.
Jesus commanded His disciples to heal and gave them power to do so.
Authority to heal has been given by Jesus to His disciples.
Healing is for evangelism.
It’s God who heals—give Him the glory.
Healing is in the Atonement.
As Christians we are engaged in warfare against Satan.
It takes persistence when one begins praying for the sick.
Not all healings are instant.
More than one method.
Let’s take a look at these cornerstones of healing.


Jesus Healed People and Showed God’s Power Through Doing So


It is clear from the scriptures that a major part of Jesus’ ministry was healing. He had compassion on people because they were “as sheep without a shepherd.” As the Good Shepherd, He loved and cared for them by healing them and setting them free from pain and disease. In doing so, He was showing God’s love and power. Jesus’ healing miracles also gave credence to His ministry. The fact that He healed people proved that the words He spoke came from God. His words were backed up by His actions. When the scribes questioned Jesus’ forgiving of the paralytic man’s sins, it was His healing miracle that testified to His power to forgive sin.


Getting into a boat He crossed over and came to His own city. And behold, some people brought to Him a paralytic, lying on a bed. And when Jesus saw their faith, He said to the paralytic, “Take heart, My son; your sins are forgiven.” And behold, some of the scribes said to themselves, “This man is blaspheming.” But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? But that you may know that the Son of Man has authority on earth to forgive sins”—He then said to the paralytic—“Rise, pick up your bed and go home.” And he rose and went home. When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.[1]

When John the Baptist sent his followers to ask Jesus if He was the Expected One, Jesus responded by pointing out the healings which were happening and the Gospel that was being preached to the poor as proofs that He was the one sent by God.

Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples and said to Him, “Are You the Expected One, or shall we look for someone else?” Jesus answered and said to them, “Go and report to John what you hear and see: the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.”[2]

Jesus’ power to heal showed the people of His day that He had authority from God, and thus that the message He gave and the words He spoke were from God. People recognized that He spoke with authority and that His works were unique, showing that He was from God.

This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God, for no one can do these signs that You do unless God is with him.”[3]

They were astonished at His teaching, for He taught them as one who had authority, and not as the scribes.[4]

They were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.”[5]

They were astonished at His teaching, for His word possessed authority.[6]


Jesus Commanded His Disciples to Heal and Gave Them Power to Do So

Jesus healed the sick and He commissioned and empowered His disciples to do so too. At one point He sent out the 12 to preach the Gospel and heal the sick, and at another time He sent out the 70 to do the same. Just before His ascension into heaven, He commanded the disciples to preach the Gospel, to make disciples, and to heal the sick. It is evident from Scripture that Jesus intended for His disciples to preach the Gospel and to heal the sick.

He called the twelve together and gave them power and authority over all demons and to cure diseases, and He sent them out to proclaim the kingdom of God and to heal … And they departed and went through the villages, preaching the Gospel and healing everywhere.[7]

He called to Him His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction.[8]

Proclaim as you go, saying, “The kingdom of heaven is at hand.” Heal the sick, raise the dead, cleanse lepers, cast out demons.[9]

These signs will accompany those who believe: in My name they will cast out demons; they will speak in new tongues; they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.[10]

Truly, truly, I say to you, whoever believes in Me will also do the works that I do; and greater works than these will he do, because I am going to the Father. Whatever you ask in My name, this I will do, that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it.[11]

These are promises and commands of Jesus which each of the healing evangelists whose work I’ve studied has written or spoken about as being foundational to their healing ministries. Jesus made it clear that believers will do the works that He did, and even greater works. Healing is one of those works. Believers have the ability to heal through the power of God. Jesus said they did, and He instructed His disciples, including those of today, to heal the sick, to cast out demons, and to preach the Gospel.

Authority to Heal Has Been Given by Jesus to His Disciples

Jesus not only instructed His disciples to heal, He also gave them the authority to do so.

It is in this authority, given to His disciples, that Christians can have the faith to exercise the gifts of healing.

Healing evangelists John and Sonja Decker in their book Doing What Jesus Did write:

Healing gifts are not a single great gift for special individuals. Gifts of healing are available to whoever wants to believe and steps out in faith and begins to pray for the sick. There are no “special” ministers with privileged “inside” information—though some well-publicized evangelists would want you to believe to the contrary. The Scriptures are open for any believer to read and believe what is promised. Jesus promises that every Christian can pray for the sick and believe God for healing.[12]

Don Dunkerley in Healing Evangelism states:

Please notice that when Jesus spoke of casting out demons and laying hands on the sick and seeing them recover, He was speaking of signs that “will accompany those who believe” (Mark 16:17). These are the privilege of all believers, not just apostles, deeply devoted saints or professional healing evangelists. They belong to the lay people … And if you are a believer, they belong to you! [13]


In his Divine Healing Technician course Curry Blake says:

You don’t need anointings, you don’t need impartations, you don’t need to stay in line and get hands laid on you to get what I’ve got or what anyone else has got [the gifts of healing], because if you’ve got the Spirit of God, you’ve got what we’ve got.[14]

Jesus said that certain signs, including healing, would follow those that believe. According to the Bible, the power to heal the sick is available to Christians. That means it’s available to all of us.

In 1 Corinthians 12 where Paul lists the gifts of the Holy Spirit, he explains that different ones receive different gifts.[15] He goes on to say:

All these are empowered by one and the same Spirit, who apportions to each one individually as He wills.[16]

This verse makes it clear that the Spirit of God gives individuals these gifts according to His will. This indicates that not every Christian has every gift. As such, not every Christian has the gifts of healing, just as not every Christian has the gift of wisdom, the ability to distinguish between spirits, etc. At the end of the same chapter Paul says:

But earnestly desire the higher gifts.[17]

In saying to earnestly desire certain gifts, it can be concluded that one can pray earnestly for a particular gift. Having the gifts of healing, as someone who witnesses, could be beneficial to your witness. If you feel called to use healing in your witness, don’t let anything keep you from asking God for it and stepping out by faith to use it as He leads you.

Throughout this series, the healing evangelists I quote make reference to Christians having the power to heal. They don’t state specifically that they believe that every Christian has the gifts of healing, so I don’t really know their stance on the subject, but from what they say, it can be interpreted that way.

Throughout the articles I also state that healing is available to Christians. By this I mean two things: first, that when a Christian is in need of healing, they can pray for themselves as well as ask others to pray for them. “The prayer of faith will save the one who is sick, and the Lord will raise him up.”[18] Second, that any Christian can pray to receive the gifts of healing, and as such the gifts of healing are available. It is, of course, up to the Lord if He gives you the gifts, and as the healing evangelists brought out in their books, it sometimes might require a fair amount of practice or stepping out by faith before you see it manifested in full in your life.

(Next in this series: Healing Is for Evangelism)

[1] Matthew 9:1–8 ESV.

[2] Matthew 11:2–5 NAU.

[3] John 3:2 ESV.

[4] Mark 1:22 ESV.

[5] Mark 1:27 ESV.

[6] Luke 4:32 ESV.

[7] Luke 9:1–2, 6 ESV.

[8] Matthew 10:1 ESV.

[9] Matthew 10:7–8 ESV.

[10] Mark 16:17–18 ESV.

[11] John 14:12–14 ESV.

[12] DWJD 3.

[13] HE 32.

[14] DHT Audio 11.

[15] Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as He wills.

[16] 1 Corinthians 12:11.

[17] 1 Corinthians 12:31 ESV.

[18] James 5:15 ESV.

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