Return to flip book view

1

2

3 Table of Contents Letter from the Presiding Bishop .................................................................................................................................... 1 About Family Life International Fellowship .................................................................................................................. 2 Call to Worship ............................................................................................................................................................... 4 Conference Agenda Day 1 .............................................................................................................................................. 5 Participant Bios ........................................................................................................................................................ 6 Thanksgiving Service ...................................................................................................................................................... 7 Conference Agenda Day 2 .............................................................................................................................................. 8 Participant Bios ........................................................................................................................................................ 9 First Lady’s Brunch ...................................................................................................................................................... 10 Keynote Speaker & Panelist Bios ........................................................................................................................... 11 Honors & Awards Gala ................................................................................................................................................. 12 Keynote Speaker Bio .............................................................................................................................................. 13 Conference Agenda Day 3 ............................................................................................................................................ 14 Participant Bios ...................................................................................................................................................... 15 Session Overviews How to Get Out Of Debt and Stay Out ......................................................................................................................... 16 Eradicating Ignorance in Kingdom Affairs ................................................................................................................... 18 Your Walk Is Louder Than Your Talk .......................................................................................................................... 20 Rekindle the Fire and Relaunch .................................................................................................................................... 22 Africentric Hermeneutic. How can we dewesternized our preaching & teaching? ...................................................... 25 Roles, Responsibilities, and Challenges of the Bishop’s Wife ..................................................................................... 27 Gender Confusion. What is God's design intent? ......................................................................................................... 29 Postcolonial Theology .................................................................................................................................................. 31 Standing In The Gap For The Family ........................................................................................................................... 34 Presiding Bishop’s B-Day ............................................................................................................................................ 36 Resolution & Proclamations ........................................................................................................................................ 37 Sponsors ........................................................................................................................................................................ 40 Partners ......................................................................................................................................................................... 55 Conference Planning Team & Volunteer Staff ............................................................................................................. 56

1 We Greet you in the precious name of our Lord Jesus Christ. The Family is under attack. We are flanked by forces that would like nothing better than to redefine the Family and trash the biblical Family model. Their strategic attack against the Family is to effeminize, under- mind, displace, emasculate, castrate, and weaken men. The enemy’s strategy includes promoting gender confusion, female rejection of their femi-ninity, and convincing parents and children that God is in error. The enemy knows that weak men and confused women are ineffective static leaders. We believe that the Family is God's priority. We are committed to equipping the Local Christ-centered Family-focused Church to minister to the family. We equip Christ-centered Family-focused leaders to serve the Family as a Kingdom priority, internationally. We affirm the authority of the Holy Scripture and emphasize preaching and teaching the Bible. We profess the historic confessions of faith. We proclaim and attempt to model the Gospel in our preaching and in our walk, seeking to reach the lost for Christ. Our senior bishops are in full valid Apostolic Succession. We approach the sacraments as instruments used by God to minister His Truth to the world and to "act out" the work of Christ. We depend on the Holy Spirit to fill and empower this Fellowship and we submit to His control. As a Fellowship, we are in full communion with Christ-centered ministries and we are not limited to a specific geo-graphical area. We are currently in relationship with Churches and ministries in the USA, Haiti, Cuba, West Africa, East Africa, South Africa, UK, India, Pakistan, and the Caribbean. +++Archbishop Sterling Lands II, DDiv., PhD Letter From the Presiding Bishop

2 Family Life International Fellowship Who are we and what do we do? Formed as a fellowship in 2002 with a small group of Churches as the Greater Calvary Ministries International renamed Family Life Bible Church International in 2008, the Fellowship transitioned into the Family Life International Fellow-ship in 2011. Family Life International Fellowship/Family Life Bible Church International (FLIF/FLBCI) is a Christ-centered organization of churches dedicated to the support of the family as a Kingdom priority through the local Church. The FLIF/FLBCI is an apostolic and prophetic full Gospel ministry committed to New Testament doctrine informed by the Old Testament. We develop and equip pastors to evangelize, disciple, and minister to the family as servants of the Lord Jesus Christ. The FLIF/FLBCI is committed to building and maintaining Christ-centered families of high integrity Internationally through the local Church as a Kingdom Priority. We are not looking for hand-outs and we do not support the victim or villain mindset. We believe that your belief system informs and directs your behavior. We believe that your character instructs and directs your choices and conduct. Distinction We minister to the family as a Kingdom priority through the local Church internationally. The spiritual, emotional, and physical health, interest, needs, rights, and welfare of the family is the primary focus of the Family Life International Fellowship, Inc. Family is a priority with God. Our perspective is Pan-African. Family is the priority of FLIF/FLBCI and this is what sets us apart from any and all other groups and organizations. We instruct our people to stop looking for handouts from those who oppress us past, present, and future. Vision Vision answers the question, “What do we want to become?” We envision a fellowship where Christ-centered Churches develop Christ-centered Families of high integrity, who learn the truth, who live free, who serve others, and who worship God. Mission Mission answers the question, “What do we do? How do we do it? Whom do we do it for?” Our mission is to build and maintain Christ-centered Churches that develop Christ-centered Families of high integrity internationally as a Kingdom priority. Objectives Strategic objectives answer the question, “What must we do to fulfill the mission?” Prepare and support pastors and preachers to evangelize the Family. Prepare and support pastors and preachers to disciple the family. Prepare and support pastors and preachers to lead the family out of social, economic, and spiritual bondage. Prepare and support pastors and preachers to equip families to serve. Prepare and support pastors and preachers to lead the family to worship God in spirit and in truth. Values The Word of God. The Family. Discipleship. The Local Church.

3 Beliefs The Family Life International Fellowship believes in and upholds eternal truths revealed by God through His Son in His Word. These truths define values that shape our identity and guide the expressions of our faith and our work. Jesus Christ The Family Life International Fellowship believes that salvation is found in Jesus Christ alone Who is the only begotten Son of the Living God. (Matthew 16:15-16; Ephesians 2:4-10; 2 Corinthians 5:21; Galatians 5:22-25). Authority of Scripture The Family Life International Fellowship believes that the Holy Scriptures of the Old and New Testaments in their original form and entirety are God's Word, and are the standard by which we are to order our lives, express our faith, and function as a community (2 Timothy 3:16-17). Family The Family Life International Fellowship believes that the family is the institution of God that is the foundation of all human society. (Matt. 19:5; Mark 10:6-7; 1 Tim. 5:8; Exodus 12:26-27; Deut. 6:6-7; Ephes. 6:4). Life begins at conception, God created man and woman, God honors the union of a biological at birth male and female, rac-ism is sin, and the love of money is a root of all kinds of evil. The Family Life International Fellowship believes that we are to focus our attention and resources, on discipling, developing, and defending the family as a Kingdom priority. Worship The Family Life International Fellowship is committed to worship in spirit and truth, through the power of the Holy Spirit. (John 4:23-24; 1 Corinthians 11:23-26; Acts 17:22-24). Ministry The Family Life International Fellowship is committed to equipping, empowering, and enabling the family to use its spiritual gifts to glorify God and to build up the Body of Christ (Romans 12; 1 Corinthians 12-13). Giving The Family Life International Fellowship believes that we are to be generous with our gifts, skills, talent, time, and money as we share with those in need, and support the work of the Fellowship in the cause of Christ, (1 John 3:17-18; Ezra 2:68-69; Acts 2:44-47). Leadership The Family Life International Fellowship is committed to identifying and training Christ-centered leaders who are committed to strengthening the family as a Kingdom priority through the local Church. (Luke 22:27; Romans 12; 1 Corinthians 12-13). Prayer The Family Life International Fellowship believes that prayer is critical and powerful in our work. (John 14:15-31; Luke 11:1-13). Character The Family Life International Fellowship continuously seeks to contextualize the message of salvation, education, and liberation of the family in the culture and customs of the local Church. Expectations You can and should expect visionary Christ-centered servant leadership. You can and should expect inclusion and involvement in ministry and leadership. You can and should expect judicious stewardship. You can and should expect biblically sound doctrine. You can and should expect to grow and mature as Christ-centered servant-warrior leaders. Come and see... Become a part of the Family Life International Fellowship experience. Join us Today. Visit: www.famlif.org Blessings, +++ABPSL2

4 Leader: We are the Body of Christ. Response: We envision Christ-centered families changing their environments generationally. Leader: Our mission is to Develop Christ-centered Families as a Kingdom Priority through the local Church, internationally. Response: We work to save the lost, educate the saved, liberate the educated, serve the Saints and worship God. Leader: As we know Jesus better, his divine power gives us everything we need for living a godly life. He has called us to receive his own glory and goodness!” Response: I believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and un seen. Leader: I believe in one Lord, Jesus Christ, the only son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Response: Through him, all things were made. For us and for our salvation he came down from heaven. Leader: By the power of the Holy Ghost Jesus was conceived in the Virgin Mary, and was made man. Response: For our sake, he was crucified under Pontius Pilate; he suffered death and was buried. Leader: On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. Response: He will come again in glory to judge the living and the dead, and his kingdom will have no end. Leader: I believe in the Holy Ghost, the Lord, the giver of life, who proceeds from the Father and the Son. Response: With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. Leader: I believe in one holy universal and apostolic Church; the forgiveness of sins; the resurrection of the body; and the life everlasting. Response: The Lord our God is the one and only Lord. I love the Lord our God with all my heart, all my soul, all my mind, and all my strength. Leader: Lord I surrender my gifts, skills, talent, time and treasure in serving you and my Fellowship family. Response: Lord show me how and where to invest the resources that you have blessed me with to benefit the ministry and your people. Leader: Lord, please unite our hearts and minds by your Spirit as we gather to worship. Response: I put aside all distractions to worship you in spirit and truth. Fill me with your Spirit as you commanded me to be filled and as you promised in your word that you would do when I asked in faith. Leader: Thank you for directing our lives and for filling us with your Spirit. All: In the name of Jesus the Christ our Lord. Amen. Our God is the awesome God! Call to Worship

5 Conference Agenda Day 1 Wednesday 08 November 2023 Moderator: Organizing Pastor, Beulah Land Community Church, Houston, Texas Bishop Dr. Ruth Allen Ollison 10:00 AM - 12:00 PM Registration 12:00 PM - 1:00 PM Lunch 1:00 PM - 2:00 PM Call to Order Presider: Archbishop Sterling Lands II, PhD Greetings from Civic Leaders Directions and Logistics Facilitator: Overseer Sylvia L Addison, Conference Manager Praise & Prayer Leaders: Overseer Jo Ann Alsandor, New Guide BC, Canaan Missionary Ministry, Baton Rouge, Louisiana. 2:00 PM - 3:00 PM How to Get Out Of Debt and Stay Out Speaker: Bishop A L Hickman Sr. 3:00 PM - 4:00 PM Eradicating Ignorance in Kingdom Affairs Speaker: Bishop Michael Forney, PhD 4:00 PM – 5:00 PM Your Walk Is Louder Than Your Talk Speaker: Bishop Rosemary Lands, MDiv 5:00 PM Break 7:00 PM - Thanksgiving Praise and Worship Service Speaker: Overseer Demetrice Weeden

6 Bishop A L Hickman Sr. was called to the Gospel Christian Ministry. He has served faithfully for some forty-five years. He was licensed and ordained by the late Pastor A . Junius Kemp in Mary Olive Missionary Baptist Church, Hou-ston, Texas. He is the founding Pastor of New Commandment Christian Fellow-ship, Houston, Texas. Bishop Hickman is a Pastor and Educator, an entrepreneur, and a small business owner. He is the author of “Get Out of Debt.” He is mar-ried to Cynthia R Bledsoe Hickman. They have a son and daughter, and six grandchildren. Bishop Aris L. Hickman, BS Houston Area Fellowship, Houston, Texas Bishop Dr. Michael D. Forney is the Founder/Overseer, Life Style of Christ Ministries. Married with six girls. He holds a Doctor of Arts in Theology, Cornerstone University, Master of Arts, Christian Counseling; Bachelor of Arts in Theology, Calvary Theological Semi-nary; University of Houston; Grambling State University; Organizer and Overseer of Lifestyle of Christ Church, Pearland, Texas, Former Executive Pastor, Cullen Missionary Baptist Church, Houston, Texas. Bishop Michael Forney, PhD President, Family Life Bible College Houston, Texas, USA Overseer Dr. Jo Ann Alsandor is a “BORN AGAIN” Believer called by God to Preach His Word! She holds a Doctor of theology from Christian Bible College and a Doctor of Theology from St John Bible Institute. She is married to Deacon Donald Alsandor, Canaan Mis-sionary Ministry of Baton Rouge, Louisi-ana. She has two daughters, Six grandsons and one granddaughter. Overseer Dr. Jo Ann Alsandor, ThD Baton Rouge Area Fellowship, Baton Rouge Louisiana Bishop Rosemary Lands is the Executive Pastor, Family Life Missionary Baptist Church. She holds a Master of Divinity Degree from Jehovah Jireh Bible Institute of Higher Learning at Fam-ily Life and is pursuing a Doctoral of Theology at Metropolitan University. She holds Master of Social Work, Concentration in Corporate Social Work, Clark Atlanta University, Bachelor of Arts Degree with a specialty in Social Work from Marquette, University, Milwaukee, Wiscon-sin. She is a certified trainer with Prepare/Enrich Marriage Program, Intimate Encounters Mar-riage Program, and 10 Great Dates. Graduated from Master of Urban Seminary, Atlanta, GA. May 2013 In 1996, she and her husband birthed the Family Life Missionary Baptist Church (FLMBC) with a vision “to take the family to godly heights through reaching, teaching, preaching God’s Word”. She serves as CFO of Trufaith Music, LLC. A music company birthed from the FLMBC, which manages artists from within the ministry and outside. She is the Executive Director of the Family Life Academy of Excellence. She is the COO of Truly Pure Sanitizing Business, birthed in 2021. In 2011, she was appointed as Overseer of the Family Life International Fellowship and the Master’s Circle Christian Fellowship. In November 2013, she was consecrated as a Bishop by the Family Life International Fellowship, Austin, TX. Bishop Rosemary Lands, MDiv Executive Pastor Family Life Missionary Baptist Church, Fayetteville, Georgia She and Bishop Alfred T. Lands have been married for 40+ years, and they have two daughters and three grandchildren. They have two daughters and three grandchildren and they have also raised two nephews.

7 Prelude of Praise Call to Worship Bishop Kristoffer S. Lands Prayer Overseer Larry Lands Welcome Reverend Gennell Shuler Greetings from FLIF West Africa Fellowships Bishop Raymond Wonders-Johnson Praise VOGC Message/Invitation Closing Remarks International Vice Presiding Bishop Alfred T. Lands International Presiding Bishop Sterling Lands II, DDiv., PhD Prayer Overseer Demetrice Weeden is a native of St. Louis, Missouri. She accepted her call to the gospel ministry in 1998. She was licensed in 2005, by the Greater Bethlehem Baptist Church (GBBC), St. Louis, Missouri, by Reverend Paul C. Robinson, Sr, and the licensing council. Overseer Weeden was appointed Overseer within the Family Life International Fellowship on January 1, 2023. She currently serves as the Associate Minister of the Alpha Bible Ministry, Greater Calvary Bible Church International and is the mother to her beautiful daughter, Jasmine Spann. Overseer Demetrice Weeden Associate Minister Alpha Bible Church Ministry Thanksgiving Service Order of Service 7:00 pm

8 Day 2 Thursday 09 November 2023 International Presiding Bishop Day 8:00 AM - 9:00 AM Praise, Prayer, and Meditation Overseer Prophetess Electries Brooks Guiding Light Church, Milwaukee, Wisconsin 9:00 AM – 12:00 PM GCROP – Youth Sessions 9:00 AM - 10:00 AM Rekindle the Fire and Relaunch Speaker: Archbishop C. Lloyd Battieste, PhD 10:00 AM - 11:00 AM Africentric Hermeneutic. How can we dewesternized our preaching & teaching? Speaker: Archbishop Van Gayton, PhD 11:00 AM - 12:00 PM Africentric Hermeneutic Panel Discussion Panel Members: Bishop Raymond Wonders-Johnson; Bishop Willie Brooks; Bishop Dr. Michael D. Forney; Bishop Aris Hickman 11:30 AM - 1:00 PM The Inaugural First Lady's Brunch Program Host: International First Lady Deaconess Mable L. Lands is the bride of Metropolitan Archbishop Dr. Sterling Lands II. They have been married for fifty-six years. They have two sons, four grands sons, and six grand daughters. First Lady Lands holds a Bachelor of Ministry Degree in Biblical Studies from Masters International School of Divinity and is the Director of Abundant Life Learning Center Speaker: Elect Lady Carmela Wright Panel Members Elect Lady Iris Brooks, Elect Lady Angela Forney, Elect Lady Cynthia Hickman, Elect Lady Nicole Youmans 12:00 PM - 1:00 PM Lunch Break 1:00 PM - 3:00 PM GCROP – Youth Sessions 1:00 PM - 2:00 PM Gender Confusion. What is God's design intent? Speaker: Archbishop Russell McClanahan, PhD 2:00 PM - 3:00 PM Gender Confusion Panel Discussion. Panel Members: Bishop Alfred T. Lands; Bishop Dr. Ruth Ollison; Bishop Maurice Youmans; Bishop Richard S. Lands 3:00 PM International Conference of Bishops Special Meeting ICOBI Executive Council will present ICOBI 6:00 PM Honors and Awards Gala Program Speaker: Bishop Alfred T Lands Moderator: FLIF General Secretary Bishop Anthony K. Wright

9 Archbishop Dr. C. Lloyd Battieste is the Founding Pastor, Redemption Worship Centre, Toronto, Canada, Founder and Presiding Archbishop: Redemption Faith Ministries International Inc. (Toronto, Canada), President and Chancellor, Mount Olivet Bible Institute & Seminary Inc., (Toronto, Canada), Co-Founder and Chief Prelate, Interna-tional Council of Pentecostal Bishops Inc. (Toronto, Canada)\ Executive Member, Council of Interna-tional Charismatic Bishops (U.S.A) Dr. Van Gayton has taught subjects such as Philosophy of Religion at Jamestown Community College, The African American Religious Experience at the University at Buffalo, The Bible and Race at Gordon-Conwell Theological Seminary. He al-so taught Theology, Apologetics, and Classical Education, to high school students, as their teacher and high school principal. Dr. McClanahan received his B. A. from Kentucky Wesleyan College and his Master of Divinity from Garrett Evan-gelical Theological Seminary. He has traveled extensively throughout the U.S., the West Indies, and South America. Dr. McClanahan has sought to discover what has given meaning and purpose to people's lives regardless of their circumstance. He has served as a Family Counselor, Program Director for alcohol/drug treatment program, Pastor, church planter and regularly conducts seminars on functional and dysfunctional families and relationships. Archbishop C. Lloyd Battieste, PhD Founding Pastor, Redemption Worship Centre, Toronto, Canada Archbishop Van Gayton, PhD Dean of Education is for the Internation-al College of Bishops Archbishop Russell McClanahan, PhD Presiding Bishop/Patriarch of the Evangelical Episcopal Communion Prophetess Electries Brooks is the pastor of Guiding Light Church 3223 North 31st Street. Milwaukee, WI 53222. She holds a Master's in Theology and will be graduating in June 2024 with Doctoral . She Currently sings and evangelizes throughout the world, and doors are opening continuously. Through her journey of sickness she has first hand experience of the manifesta-tion of the Holy Spirit through Com-plete and Miraculous Healing. Elec-tries is s still continuing to do the Assignment that God has placed Prophetess Electries Brooks, MTh Pastor, Guiding Light Church, Milwaukee, Wisconsin

10

11 Elect Lady Minister Iris Brooks is the bride of Bishop Wil-lie Brooks Jr. They have been married for 32 years. She is an ordained minister and holds a Bachelor’s Degree in Interperson-al Communication a Master’s Degree from Liberty University in Ministry Counseling and received her Alcohol and Drug Abuse License from Life Changing Ministries. Her desire is to bring Christ into the lives of those that are addicted to drugs and alcohol incorporating the Spir-itual element of healing. Her purpose is to carry out the mission of introducing Christ to those that feel overwhelm and lost from their addictive behaviors; showing them that belief in Christ is the way to stay clean and sober. Elect Lady Carmela C. Wright is an award-winning family advocate with 17 years of expe-rience in home education and over two decades of faithful Christian service who has dedicated her life to empowering and nurturing women to feel loved. In addition to being married to a church planter and homeschooling nine children, Lady Car-mela is a sought-after creative strategist. She is currently advising over fifty women-owned small businesses across the United States of America. Since 2006, she has led multiple workshops supporting families through one-on-one disci-pleship. Recently, her mission is to empower women of all ages to practice radical self-care along with the biblically based womanhood model of Titus 2. When she is not caring for her loving husband of 28 years, Bishop Anthony K. Wright, and their six younger children at home, she can be found scouring for Houston’s most delicious cupcake, taking high-energy jam sessions fueled by 90’s hip-hop, and looking for a location to take another solo vacation. Elect Lady Deaconess Nicole Michelle Youmans is the bride of Bishop Ian Maurice Youmans. They have been married for 9 years She is the mother of three and is a member of the Greater Calvary Bible Church Internation-al. She is a State, Federal and Private Ac-countability Office Budget Analyst. Elect Lady Pastor Angela Forney is the bride of Michael D. Forney, PhD. In 2006, she and her husband, Bishop M.D. Forney birthed out the Lifestyle of Christ Church. They have two beautiful daughters together who assist in the ministry. In 2023 after preaching, teaching, and ministering the Word of God for many years alongside her husband Lady Forney was ordained and licensed as a Pastor. That same year she and her husband Bishop Forney founded the Family Life Bible College where she works as an administrator as well as an educator in Christian Counseling with an emphasis in Temperament Therapy. Elect Lady Cynthia Hickman is the bride of Bishop Aris Hickman. They have been married for twenty two years. They have two chil-dren, and five grandchildren. She holds a Bachelor of Science Degree in Early Childhood/ Child Development from Texas Southern University and is the Di-rector of Visitors, Guest Ministry, and Co- Director of Special Outreach Projects at New Commandment Christian Fellow-ship.

12 Doors Open - Meet & Greet 5:00 pm MC Bishop Aris Hickman Call to Worship Bishop Kristoffer S. Lands Prayer Bishop Maurice Youmans Serving of Meal Bigman & HORNS (playing during the serving of meal) Welcome & Greetings Deacon Chief Sunday (Sunny) Uzuh Resolutions & Presentations to Presiding Bishop FLIF Fellowship Churches Musical Selections VOGC Message/Invitation Bishop Alfred T. Lands Musical Selections Overseer Larry Lands Award Presentations FLIF ECOB  Kingdom Building Award  Servant Leadership Award  Character Award  Integrity Award  Humanitarian Award  Community Building Award  Stewardship Award  Perseverance Award  Award of Excellence  Award of Valor PRAISE! DANCE! SHOUT! GCBCI BAND Closing Remarks International Presiding Bishop Prayer of Dismissal Honors & Awards Gala

13 Bishop Alfred T. Lands is the Vice Presiding International Bishop, Family Life Interna-tional Fellowship. He holds a Master of Urban Ministry from the Urban Seminary of Atlanta and a Masters of Divinity from Jehovah Jireh Bible Institute of Higher Learning. He is pursuing a Doctoral in Theology at Metropolitan University to further his education and devotion to ministry. Bishop Lands is the revered Founder and Pastor together with his wife of the Family Life Missionary Baptist Church, which was founded in 1996 under their leadership. The min-istry focuses on developing church families' character and spiritual growth while creating a deep link with God. On Sunday, November 27, 1994, he was ordained into the Gospel Ministry at Greater Piney Grove Baptist Church by Dr. William E. Flippins. Later he was named Overseer in The Lord’s Churches Fellowships and Ministries International, Inc. in the Ministry of Family Affairs April 13, 2002. The Family Life International Fellowship, Inc. consecrat-ed him as a Bishop in March 2011. He is a member of the "House of Bishops," Master's Circle Christian Fellowship, and the Evangelical Episcopal Communion. He is a founder and served as Moderator of the S.A.B.A. (Statewide Association of Bap-tist Assemblies), Atlanta, Georgia. This is a historical association of the Georgia Baptist Convention formed by predominantly black Pastors to serve the Southwest Atlanta ar-ea. He is the founder and president of TruFaith Music, LLC., an independent record label of the Family Life Mission-ary Baptist Church, Inc., which manages musicians within and outside the church. “The Family,” a group of four different gospel artists: God's Gurls, an all-female self-contained band; Gospel Rappers, Rev. Taj B. & B'Lat; The Heavenly H.O.R.N.S. and the legendary "Vocalist Warrior," Rev. Darien Brooks are among the notable musicians. He is also a producer, writer, drummer, and manager of “The Family.” Bishop Lands, passion-ate about encouraging families and tackling community concerns, is the founder and president of Love Involves Family Everyday, Inc., a ministry specializing in holistic empowerment for families. He and his bride have hosted a Marriage segment called "Taking the Family to Godly Heights" on KISS 104.1 FM eve-ry second Sunday of the month for two years. They also started a radio show called "The Bishop and His Bride" several years ago and are working on a podcast with the same name. He also conducts a ministry called "Just Man Talk," which provides a forum for men to discuss community issues with community leaders and other guys in the neighborhood. These meetings are held monthly and once a year at V.I.P. Barbershop. For over 35 years, he and his bride have suc-cessfully executed their graphic design business, Alfred Lands Creative Design Solutions. For the past 41 years, he has been happily married to Reverend Rosemary Lands, also a bishop in the Family Life International Fellowship, Inc. They have two daughters and three grandchildren and they have also raised two nephews.

14 Day 3 Friday 10 November 2023 8:00 AM - 8:30 AM Praise, Prayer, and Meditation Leader: Overseer Kiamesha Y Lands 8:30 AM – 10:30 AM GCROP – Youth Sessions 8:30 AM - 9:30 AM Postcolonial Theology: What must we do to break plantation programming? Speaker: Archbishop Darel E Chase, PhD 9:30 AM - 10:30 AM PostColonial Theology Panel Discussion Panel Members: Bishop Rosemary Lands Bishop Anthony Wright; Bishop Kristoffer S. Lands; Bishop Raymond Wonders-Johnson 10:30 AM - 11:30 AM Standing In The Gap For The Family Speaker: Archbishop Sterling Lands II, PhD 11:30 AM – 12:00 PM Q&A 12:00 PM - 12:30 PM Adjourn 12: 30 PM - 1:30 PM FLIF ICOB Caucus— Closed Session Saturday 11 November 2023 11:30 AM - 2:30 PM Archbishop's 79th Birthday Celebration!!! Moderators: Bishop Kristoffer S Lands, Bishop Richard S Lands and Overseer Larry L. Lands Area Presiding Bishop, FLIF Milwaukee, Wisconsin Bishop Willie F. Brooks, Jr. Senior Pastor, Upper Room Bible Church

15 Overseer Kiamesha Lands is the Execu-tive Administrative Assistant to Arch-bishop Sterling Lands, II, DDiv., PhD., International Presiding and Patriarch Family Life International Fellowship, Executive Administrator, Greater Calva-ry Bible Church International, Pre K 4 Campus Administrator, Texas Empow-erment Academy, PEIMS Assistant Co-ordinator, Texas Empowerment Acade-my, Progress Female Director, Greater Calvary Rites of Passage. She holds an Associates Degree in Resi-dential Architecture, Austin Community College, Bachelor of Science in Man-agement, University of Phoenix, and she is a Licensed Real Estate Agent, Li-censed Life Insurance Agent, Licensed Property & Casualty Independent Agent, The Lands Group. Overseer Lands is married to Bishop Kristoffer Sterling Lands and the moth-er of their three sons and three daugh-Overseer Kiamesha Y. Lands, ADRA, BSM, Executive Administrator, GCBCI, Alpha Bible Church, Austin, Texas Archbishop D. E. Chase, Senior pastor of Metropolitan Cathedral in Louisville, Kentucky, Presiding Prelate of the African Episcopal Church, President of Metropolitan Christian University, and Metropolitan Archbishop of the Archdiocese of the River Valley. He was raised in New Jersey and was initially reared in the Anglican Church. He later, faithfully served as an Administrator and Liaison Officer, New Shiloh Missionary Baptist Church. He was licensed and ordained at the hand of his father in ministry, the late Bishop Alfred Blakely. He was educated at the World Bible College, Southern Indiana Bible College and Seminary, and the University of Jerusalem. He was conse-crated to the office and dignity of Bishop at the hands of Bishop John H. Coving-ton and Bishop Lawrence J. Grayson of the Full Gospel Missionary Church in June 1999. He was elevated and coronat-ed as an Archbishop and Patriarch, with full lines of Apostolic Succession in Feb-ruary 2005. He was received into Sacred Orders in the Holy Order of St. Paul the Apostle. He is married to the love of his life, Lady Tia Chase. Together they are fulfilling the purpose of God for this generation. Archbishop Darel E Chase, PhD Senior Pastor of Metropolitan Cathedral in Louisville, Kentucky Archbishop Lands is the Presiding Prel-ate, St. John Archdiocese. Organizing Overseer and Leader of Greater Calvary Bible Church, Austin, Texas. He is the COO of the Evangelical Episcopal Com-munion. He is the Co-Founder and Presi-dent-Chief Executive Officer of the Inter-national Conference of Bishops Inc. He is the Co-Chair of the Pastors Across Texas Coalition. He is the CEO of the Family Life International Bible Institute. He Pastors and supports Bishops and Pastors in the USA, Ghana, Liberia, Sier-ra Leone, Kenya, South Africa, Pakistan, India, Haiti, and the UK. He is committed to strengthening the family as a Kingdom priority. Archbishop Sterling Lands II, PhD Senior Pastor, Greater Calvary Bible Church International

16 Get Out of Debt and Stay Out Study Guide 1. What are the principles and wisdom found in the Bible to help us address, overcome, and prevent financial debt? 2. Can debt be a significant burden? 3. With God's guidance, we can learn to manage our resources wisely and make sound financial decisions. 4. Addressing and Identifying Financial Debt: a. Financial debt is a common issue that many individuals and families face. b. Debt can arise from various sources, including loans, credit cards, mortgages, and personal spending habits. c. In the Bible, Proverbs 22:7 tells us, "The rich rule over the poor, and the borrower is slave to the lender." d. Debt can lead to feelings of enslavement, stress, and worry (Proverbs 22:7). 5. The Need for Prioritizing in Managing Money and Resources: a. In managing our finances, it's crucial to prioritize God's principles over our desires. b. The Bible instructs us to put God first in all aspects of our lives, including our finances. c. Matthew 6:33 says, "But seek first his kingdom and his righteousness, and all these things will be given to you as well." d. By putting God first and prioritizing His kingdom, we learn to make wise financial choices and trust in His provision (Matthew 6:33). 6. The Significance of Relationships in Making Money Decisions: a. Our relationships have a profound impact on our financial decisions. b. Proverbs 13:20 advises us, "Walk with the wise and become wise, for a companion of fools suffers harm." c. The people we associate with can either encourage good financial stewardship or lead us astray. d. Seek wise counsel from godly friends and mentors who can guide you in managing your finances ac-cording to biblical principles (Proverbs 13:20). 7. The Necessity for Budgeting in Resolving Debt and Gaining Financial Stability: a. Budgeting is a fundamental tool for resolving debt and achieving financial stability. b. By creating a budget, we can track our income and expenses, ensuring that we allocate our resources wisely. c. The Bible encourages good stewardship in Luke 14:28-30: "For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?... Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand?" (Luke 14:28-30). 8. Getting out of debt and staying out of debt is not just a financial endeavor but a spiritual one as well. a. By addressing financial debt, prioritizing God's principles, valuing relationships, and establishing a budget, we can honor God with our finances and experience financial freedom. b. We should pray for wisdom and guidance in implementing these principles in our lives, so we may be good stewards of the resources God has entrusted to us. 9. Dig Deeper a. Address and identify Financial Debt, and how it occurs: i. What is financial debt, and how does it relate to the biblical principle found in Proverbs 22:7? ii. Financial debt is an obligation or burden resulting from borrowing money. Proverbs 22:7 tells us that "the borrower is a slave to the lender," emphasizing the potential enslavement that debt can bring into one's life. iii. Can you share personal experiences or examples of how financial debt can occur in our lives today? iv. Examples may include student loans, credit card debt, mortgages, and personal loans. Debt often arises when we spend beyond our means or fail to manage our finances wisely. b. Establish the need for prioritizing in managing money and resources on every level: i. According to Matthew 6:33, what is the biblical guidance on prioritizing in managing money and resources?

17 ii. Matthew 6:33 instructs us to "seek first his kingdom and his righteousness." This means that we should prioritize God's principles and His kingdom in all areas of our lives, including our fi-nances. iii. How can prioritizing God's principles affect our financial decisions and lifestyle? iv. Prioritizing God's principles can lead us to make decisions based on faith and trust in His provi-sion. It can help us avoid materialism and make choices that align with God's values. c. Place emphasis on the significance of relationships in making money decisions: i. How does Proverbs 13:20 advise us regarding relationships and money decisions? ii. Proverbs 13:20 tells us to "walk with the wise and become wise, for a companion of fools suf-fers harm." This emphasizes the importance of surrounding ourselves with godly and wise indi-viduals who can positively influence our financial decisions. iii. Can you think of a time when a relationship positively impacted your financial choices? How did it make a difference? iv. Personal experiences may vary, but positive relationships can provide guidance, encouragement, and accountability in making wise financial decisions. d. Establish the absolute necessity for Budgeting in resolving debt and gaining financial stability: i. How does the parable of counting the cost in Luke 14:28-30 relate to the concept of budgeting for financial stability? ii. The parable in Luke 14:28-30 illustrates the importance of planning and budgeting before taking on financial commitments. It shows that wise financial stewardship involves considering the cost of one's decisions. iii. Do you currently use a budget to manage your finances, and how might implementing one align with biblical principles? iv. If you do not currently use a budget, creating one can align with biblical principles by helping you be a more responsible steward of your resources, ensuring that you use them in ways that honor God. 10. This information may be used as a foundation for a discussion on the topic of managing financial debt and gain-ing financial stability while following biblical principles in your home. Notes

18 Eradicating Ignorance in Kingdom Affairs Study Guide 1. What is the significance of eradicating ignorance in church matters? a. Ignorance can lead to spiritual and doctrinal error, hindering the growth and effectiveness of the church. 2. What biblical verse emphasizes the importance of knowledge in the context of the church? a. Hosea 4:6 (NIV) - "My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests..." 3. How can church leaders promote the eradication of ignorance among their congregation? a. Church leaders can promote knowledge through effective teaching, discipleship, and the dissemination of accurate biblical information. 4. What role does the Holy Spirit play in enlightening believers and eradicating ignorance? a. The Holy Spirit guides believers into all truth (John 16:13) and helps them understand God's Word. 5. What are the consequences of ignorance regarding the gifts of the Holy Spirit? a. Without knowledge and understanding, believers may misuse or neglect spiritual gifts, which hinders the edification of the church. 6. What biblical verse encourages believers to "be transformed by the renewing of your mind"? a. Romans 12:2 (NIV) - "Do not conform to the pattern of this world but be transformed by the renewing of your mind." 7. In what ways can studying the Bible help eradicate ignorance in church affairs? a. Studying the Bible allows believers to discern God's will, understand sound doctrine, and apply it to their lives. 8. What biblical example demonstrates the consequences of misinterpreting Scripture? a. Acts 8:30-31 (NIV) - The Ethiopian eunuch did not understand the passage he was reading, and Philip explained it to him. 9. How does the church benefit when its members are well-informed about the scriptures? a. A well-informed congregation can effectively share the Gospel, disciple new believers, and withstand false teachings. 10. What biblical passage encourages believers to "always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have"? a. 1 Peter 3:15 (NIV) - "But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have." 11. What responsibility do church leaders have in promoting biblical literacy among the congregation? a. Church leaders should provide opportunities for learning, encourage study, and ensure sound teaching. 12. What is the biblical principle of testing the spirits to discern false teachings? a. 1 John 4:1 (NIV) - "Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world." 13. How can prayer help in eradicating ignorance in church matters? a. Prayer seeks guidance and wisdom from God, leading to understanding and discernment (James 1:5). 14. What should believers do when faced with doctrinal disagreements within the church? a. Seek resolution through prayer, dialogue, and biblical study, as outlined in Matthew 18:15-17. 15. How can the study of church history help prevent the repetition of past mistakes and misunderstandings? a. Learning from church history can provide valuable insights into how the church has faced and addressed ignorance and doctrinal challenges. 16. What is the significance of accountability in the eradication of ignorance in the church? a. Accountability ensures that leaders and members are held responsible for their understanding and appli-cation of biblical knowledge. 17. What biblical passage encourages believers to "examine yourselves to see whether you are in the faith"? a. 2 Corinthians 13:5 "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?" 18. How can small group studies and discussions aid in the eradication of ignorance in the church? a. Small group studies foster open dialogue, sharing of insights, and mutual edification, leading to increased understanding.

19 19. What does 2 Timothy 2:15 (NIV) teach about the importance of correctly handling the word of truth? a. "Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth." 20. How can the church remain discerning without falling into a judgmental spirit? a. By approaching disagreements with love, humility, and a desire for unity, as instructed in Ephesians 4:2-3. 21. What role does humility play in the pursuit of knowledge and the eradication of ignorance in church affairs? a. Humility allows believers to admit their limitations and seek wisdom and understanding from God (Proverbs 11:2). 22. What are some practical ways for believers to continually grow in their knowledge of the Bible? a. Regular reading, study, attending Bible classes, and engaging in theological discussions with others. 23. How can church leadership maintain transparency in decision-making and teaching to combat ignorance? a. Transparency builds trust and encourages open communication within the congregation (1 Thessalonians 2:3-4). 24. What does it mean for the church to be a "pillar and foundation of the truth" (1 Timothy 3:15)? a. The church is entrusted with preserving and proclaiming the truth, which requires a commitment to knowledge and sound doctrine. 25. What is the ultimate goal of eradicating ignorance in church affairs? a. The ultimate goal is to glorify God, make disciples, and fulfill the Great Commission, with the church being a beacon of truth and light in the world (Matthew 28:18-20). Notes

20 Your Walk Is Louder Than Your Talk Study Guide 1. What does it mean for your walk to be louder than your talk in your Christian life? a. It means that our actions and behavior should align with our professed faith, making our witness more impactful. 2. What does Matthew 5:16 teach us about the relationship between our actions and our witness? a. "In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven." 3. Why is consistency between one's profession of faith and their daily life important in Christian witness? a. Consistency lends credibility to our faith and makes it more compelling to others. 4. What are some common areas in which actions often speak louder than words in Christian witness? a. Acts of love, forgiveness, honesty, and integrity are significant areas. 5. How can the fruit of the Spirit (Galatians 5:22-23) reflect one's Christian walk? a. The fruit of the Spirit, such as love, joy, and peace, should be evident in our daily lives. 6. What is the significance of "bearing fruit" in John 15:8 and how does it relate to Christian witness? a. "This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples." Bearing fruit in our lives demonstrates our discipleship and is a powerful witness. 7. What does it mean to be "salt and light" in the world, as mentioned in Matthew 5:13-14? a. Believers are called to be salt by preserving goodness and light by dispelling darkness, which is a witness to God's presence. 8. How can our response to trials and difficulties serve as a powerful testimony to our faith (James 1:2-4)? a. Endurance and perseverance in the face of trials demonstrate the authenticity of our faith. 9. What are some practical ways to live out the command to love one another (John 13:34-35) in our daily lives? a. Showing love through acts of kindness, compassion, and support for others is a powerful witness. 10. Why is it important for Christians to be "doers of the word, and not hearers only" (James 1:22)? a. Professing faith without corresponding actions is ineffective and can undermine one's witness. 11. How does our attitude towards money and possessions reflect our Christian witness (1 Timothy 6:10, Matthew 6:24)? a. Our approach to wealth and possessions can reveal where our true priorities lie and impact our Christian testimony. 12. What does it mean to "walk in the way of love" as commanded in Ephesians 5:2? a. Walking in the way of love involves self-sacrifice, kindness, and a Christ-like attitude, which is a powerful Christian witness. 13. How can forgiveness and reconciliation demonstrate the power of Christ's forgiveness (Colossians 3:13)? a. Forgiving others and seeking reconciliation reflects the forgiveness we have received through Christ and testifies to His transformative work. 14. In what ways can serving others and practicing humility align with a Christ-centered witness (Philippians 2:3-4)? a. Serving and practicing humility reflect the character of Christ and make our witness compelling. 15. Why is it crucial to guard one's tongue and speak with integrity in light of James 3:5-6 (NIV)? a. Our words can either enhance or damage our witness, so speaking with integrity is essential. 16. How can a lifestyle of prayer and seeking God's guidance strengthen one's Christian witness (1 Thessalonians 5:17)? a. Regular prayer keeps us aligned with God's will and empowers our witness. 17. What role does sharing one's personal testimony play in Christian witness (1 Peter 3:15)? a. Sharing our testimony of faith and transformation can be a powerful witness to others. 18. How does responding to criticism and opposition with grace and love reflect Christ's teachings (Matthew 5:44)? a. Responding with grace and love instead of retaliation demonstrates the uniqueness of Christian witness. 19. What is the significance of practicing gratitude and contentment in the Christian walk (1 Thessalonians 5:18)? a. Gratitude and contentment demonstrate trust in God and a contented heart, making a powerful witness.

21 20. How does a commitment to justice, righteousness, and compassion reflect God's character and enhance Christian witness (Micah 6:8)? a. Living justly, loving mercy, and walking humbly with God are qualities that enhance our Christian testimony. 21. What does the Bible teach about the impact of living in unity with fellow believers on our Christian witness (John 13:35)? a. Unity among believers is a powerful testimony to the love of Christ. 22. In what ways can being transparent about one's own struggles and weaknesses strengthen Christian witness (2 Corinthians 12:9-10)? a. Transparent vulnerability can resonate with others, demonstrating the sufficiency of God's grace. 23. What is the role of accountability and community in ensuring our walk aligns with our talk in Christian witness (Galatians 6:1-2)? a. Accountability and community help keep us on track and provide support for living out our faith consistently. 24. How can the presence of the Holy Spirit empower believers to be effective witnesses (Acts 1:8)? a. The Holy Spirit equips believers with power to be effective witnesses to the ends of the earth. 25. What is the ultimate goal of living out a consistent Christian witness in our daily lives? a. The ultimate goal is to bring glory to God, draw others to Christ, and fulfill the Great Commission (Matthew 28:18-20). Notes

22 Africentric Hermeneutic A foundation for exploring Africentric hermeneutics and its impact on biblical interpretation. Africentric hermeneutics is an approach to interpreting the Word of God that focuses on the African and African diaspor-ic environment, expertise, and experience. 1. What is Africentric hermeneutics, and how does it differ from traditional biblical interpretation? a. Africentric hermeneutics is an approach to biblical interpretation that emphasizes the African and Afri-can diasporic context, history, and experience, providing a unique lens for understanding the Word of God. 2. What are some key principles of Africentric hermeneutics? a. Key principles of Africentric hermeneutics may include acknowledging the African roots of biblical fig-ures, examining the influence of African cultures on the entire biblical narratives, and centering the ex-periences of people of African descent in interpretation. 3. In what ways does the Word of God mention Africa or Africans? a. The Word of God mentions Africa in several passages, such as the visit of the Ethiopian eunuch in Acts 8:26-40 and the interactions between Egypt and Israel in the Old Testament. b. It is not a stretch of the imagination to believe that the entire biblical narrative reflects a African envi-ronment. 4. How does the story of the Ethiopian eunuch in Acts 8:26-40 exemplify the importance of Africentric hermeneu-tics? a. The story highlights the early presence of African individuals in the Christian narrative and their engage-ment with biblical texts, demonstrating the relevance of an Africentric perspective. 5. What insights can Africentric hermeneutics offer regarding the identity and experiences of biblical figures like Moses, who was raised in Egypt? a. Africentric hermeneutics provides a deeper understanding of Moses' identity and experiences by consid-ering his African ethnicity, the African context of his upbringing, and the implications for his later lead-ership. 6. How does the concept of "Black Egypt" influence Africentric interpretations of biblical narratives involving Egypt? a. Egypt is and was an African country. b. Black Egypt refers to the African identity and history of Egypt. c. Africentric hermeneutics explores how this perspective sheds light on the biblical narratives involving Egypt. 7. What are some historical connections between Africa and the biblical world, and how do they inform Africentric hermeneutics? a. The biblical world was centered in Africa. b. Historical connections include trade, migration, and cultural exchange between Africa nations, which can provide context for understanding biblical narratives. 8. How does Africentric hermeneutics address issues related to race, ethnicity, and identity in the Word of God? a. Africentric hermeneutics examines how race, ethnicity, and identity are portrayed in the Word of God, emphasizing the importance of African identities and experiences. 9. What role does the concept of liberation play in Africentric interpretations of the Word of God, and how is it exemplified in passages like the Exodus story? a. Africentric hermeneutics highlights the theme of liberation and freedom, drawing parallels between the bib-lical Exodus narrative and struggles for liberation in African and African diasporic history.

23 10. How does Africentric hermeneutics contribute to discussions of social justice and the Word of God? a. Africentric hermeneutics offers a lens through which to address issues of social injustice by emphasiz-ing that God is a just God and hates injustice. b. God’s Word clearly points out that there is no racial superiority. 11. How does the story of the Ethiopian eunuch challenge traditional interpretations of gender and sexuality in the Word of God? a. The Ethiopian eunuch's story challenges traditional interpretations by showcasing an individual outside the gender binary who is accepted into the early Christian community. 12. How do Africentric hermeneutics engage with the concept of Afrofuturism and its impact on biblical interpreta-tion? a. Africentric hermeneutics may draw from Afrofuturism to envision a future where African and African diasporic people play a central role in biblical narratives, offering new perspectives on the texts. 13. What are some key challenges and criticisms of Africentric hermeneutics in biblical scholarship? a. Challenges and criticisms may include concerns about the potential for selective or biased interpreta-tions, as well as debates over the validity of certain historical claims. 14. How does an Africentric hermeneutic lens approach the story of the Queen of Sheba's visit to Solomon in 1 Kings 10:1-13? a. An Africentric perspective may explore the identity and significance of the Queen of Sheba, often identified with an African kingdom, in her interaction with Solomon. 15. In what ways can Africentric hermeneutics contribute to a more inclusive understanding of biblical characters and narratives? a. Africentric hermeneutics can contribute to a more inclusive understanding by recognizing the African and African diasporic influences and perspectives within the Word of God. 16. How does the biblical book of Song of Solomon resonate with Africentric interpretations, particularly concern-ing themes of beauty and love? a. Africentric interpretations of Song of Solomon may emphasize the celebration of Black beauty, love, and romantic relationships. 17. How does an Africentric perspective address the history of African Christianity and its influence on biblical in-terpretation? a. Africentric hermeneutics acknowledges the rich history of African Faith and its impact on shaping inter-pretations of the Word of God. 18. How can Africentric hermeneutics challenge Eurocentric portrayals of biblical figures and events? a. Africentric hermeneutics challenges Eurocentric portrayals by highlighting the African and African di-asporic context of certain biblical figures and events, providing a more holistic and realistic perspective. a. 19. What role does the transatlantic slave trade and the history of the African diaspora play in Africentric interpreta-tions of the Word of God? a. The doctrine of discovery, sanctioned by the pope in the 14th or 15th century augmented the transatlantic slave trade. b. The transatlantic slave trade was inhumane and an anathema to the African family. c. The transatlantic slave trade and the African diaspora are central to Africentric interpretations as they emphasize the resilience, faith, and cultural contributions of African descendants. 20. How does an Africentric hermeneutic approach the New Testament, particularly regarding the Apostle Paul's letters and their impact on early African Christian communities? a. Africentric hermeneutics can explore the presence of early African Christian communities and their inter-pretation of Paul's letters, emphasizing their unique perspectives.

24 21. What are some modern theological movements and scholars that have been influenced by Africentric hermeneu-tics? a. Africentric hermeneutics has influenced movements like Black Liberation Theology and scholars such as Cain Hope Felder and Nyasha Junior. 22. How does an Africentric hermeneutic approach the issue of racism and systemic oppression in biblical interpre-tation? a. An Africentric perspective addresses the issue of racism by examining biblical texts that deal with op-pression, inequality, and liberation, offering insight into contemporary social justice issues. 23. What are some practical applications of Africentric hermeneutics in the life of the church and Christian commu-nities? a. Practical applications may include incorporating diverse voices and perspectives in Bible study, wor-ship, and theological discussions, as well as promoting social justice and equality. 24. How does Africentric hermeneutics contribute to a more holistic understanding of the Word of God by acknowl-edging the diversity of biblical voices and experiences? a. Africentric hermeneutics contributes to a holistic understanding by recognizing the diverse voices, expe-riences, and influences within the Word of God, enriching its interpretation. 25. In what ways can Africentric hermeneutics foster unity, mutual understanding, and dialogue among diverse Christian communities? a. Africentric hermeneutics can foster unity by encouraging dialogue, empathy, and mutual understanding among diverse Chris-tian communities, enabling a richer, more inclusive interpretation of the Word of God. Notes

25 ReKindle the Fire and ReLaunch Study Guide 1. What does it mean to "rekindle the fire" in your faith and walk with God? a. Rekindling the fire involves renewing your passion, zeal, and commitment to your relationship with God. 2. How can a lukewarm or stagnant faith hinder your Christian walk, as seen in Revelation 3:15-16? a. A lukewarm faith is displeasing to God and can hinder spiritual growth and effectiveness. 3. What is the significance of the phrase "renew your strength" in Isaiah 40:31 and how does it apply to your Chris-tian walk? a. Renewing strength involves finding new vigor in your faith, which empowers you to soar like eagles in your Christian journey. 4. Why is it essential to return to your "first love" with Christ, as discussed in Revelation 2:4? a. Returning to your first love rekindles the passion and devotion you initially had for Christ. 5. What are some common reasons for a loss of spiritual fire and how can they be addressed biblically? a. Common reasons include complacency, distractions, and sin. Address them through repentance, renewed focus on God's Word, and prayer. 6. What is the role of praise and worship in rekindling the fire of your faith, as indicated in Psalm 42:11? a. Praise and worship can uplift your spirit, renew your joy, and draw you closer to God. 7. How can fasting be a means to rekindle the fire in your Christian walk, as suggested in Matthew 6:16-18? a. Fasting can help you draw near to God, seek His guidance, and experience spiritual renewal. 8. What is the significance of the word "repent" in Revelation 2:5 and how does it relate to rekindling the fire of faith? a. Repentance involves turning away from sin and returning to God, leading to the rekindling of one's faith. 9. How can prayer and seeking God's presence be pivotal in rekindling the fire of your walk with God (Psalm 16:11)? a. Prayer and seeking God's presence lead to joy and fulfillment, rekindling one's passion for God. 10. What role does fellowship with other believers play in rekindling the fire of your Christian walk, as emphasized in Hebrews 10:24-25? a. Fellowship encourages and supports your faith, providing opportunities for encouragement and account-ability. 11. What is the importance of meditating on God's Word and promises when rekindling the fire of faith (Joshua 1:8)? a. Meditating on God's Word instills faith, courage, and a renewed sense of purpose. 12. How can serving others and practicing acts of kindness help rekindle the fire in your Christian walk (Matthew 25:40)? a. Serving others reflects the love of Christ, reigniting your passion for His mission. 13. What biblical principles can help believers rekindle their love for evangelism and sharing the Gospel (Matthew 28:18-20)? a. The Great Commission underscores the urgency and importance of sharing the Gospel with others. 14. How does the promise of God's faithfulness in Lamentations 3:22-23 relate to rekindling the fire in your walk with Him? a. God's faithfulness is a source of hope and encouragement, inspiring a renewed devotion to Him. 15. What is the role of self-examination and confession of sins in the process of rekindling the fire of your faith (1 John 1:9)? a. Self-examination and confession lead to forgiveness and spiritual renewal. 16. In what ways can spiritual disciplines like reading the Bible, prayer, and fasting be implemented for a fresh start in your Christian walk? a. These disciplines draw believers closer to God, fostering spiritual revival. 17. What does it mean to "seek first the kingdom of God and His righteousness" in Matthew 6:33 and how does it relate to rekindling the fire of faith? a. Seeking God's kingdom as the top priority reignites your passion for His work and purposes.

26 18. How can gratitude and thanksgiving play a significant role in rekindling the fire of your walk with God (1 Thessalo-nians 5:18)? a. Gratitude shifts your focus to God's blessings, renewing your joy and commitment. 19. What is the significance of "running the race with perseverance" as mentioned in Hebrews 12:1, and how does it apply to rekindling your faith? a. Perseverance in faith involves enduring challenges, which can reignite one's passion for God. 20. What is the role of praise and worship in rekindling the fire of your faith, as indicated in Psalm 42:11? a. Praise and worship can uplift your spirit, renew your joy, and draw you closer to God. 21. What can we learn from the story of the prodigal son (Luke 15:11-32) about returning to God and rekindling our faith? a. The prodigal son's return demonstrates God's welcoming and restoring love, which encourages us to re-kindle our faith. 22. How can reflecting on past spiritual victories and answered prayers inspire a renewed walk with God (1 Samuel 7:12)? a. Remembering God's faithfulness in the past can motivate a fresh commitment to Him. 23. What is the significance of recognizing God as the source of true strength in Isaiah 40:29 and how can it revital-ize one's faith? a. Recognizing God's strength as our source empowers us to overcome challenges and renew our faith. 24. In what ways can a personal revival impact not only your faith but also your influence on others in your walk with God? a. Personal revival can inspire and draw others to Christ through a vibrant and passionate faith. 25. What is the ultimate goal of rekindling the fire and relaunching your victorious walk with God in your Christian journey? a. The ultimate goal is to grow in intimacy with God, fulfill His purposes, and be a powerful witness to others, glorifying Him in all things. Notes

27 Roles, Responsibilities, and Challenges of the Bishop’s Wife Study Guide 1. The role of a bishop in the Christian faith is well-documented in the Bible, outlining their responsibilities as spiritual leaders and shepherds of the church. a. However, the role of a bishop's wife is not as explicitly detailed, leaving room for interpretation and un-derstanding. b. In this paper, we will explore the roles, responsibilities, and challenges of the wife of a bishop in the Christian faith, drawing insights from the Bible and Christian tradition. 2. Roles and Responsibilities a. What is the primary role of a bishop's wife in the Christian faith? i. The primary role of a bishop's wife is to support her husband in his pastoral duties, serve as a role model for other women in the church, and engage in various ministry activities as led by the Holy Spirit. b. How can a bishop's wife support her husband effectively? i. She can support her husband by being a faithful partner, praying for him, offering emotional and spiritual support, and participating in his ministry to the extent she feels called. c. In what ways can a bishop's wife serve as a role model for other women in the church? i. She can demonstrate a Christ-like character, exhibit humility, grace, and compassion, and be involved in mentoring and discipling other women. d. What are some specific ministry activities a bishop's wife can be involved in? i. She can engage in teaching, counseling, leading women's groups, and participating in communi-ty outreach or charitable works. e. How can a bishop's wife contribute to maintaining a sense of unity within the church? i. She can foster a welcoming and inclusive atmosphere, mediate conflicts with wisdom, and pro-mote harmony and cooperation among church members. f. "Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife..." (1 Tim. 3:1-2). i. This verse indirectly mentions the importance of a bishop's wife in his ministry, emphasizing faithfulness and character. g. "Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure..." (Titus 2:3-5). i. This passage highlights the role of older women in mentoring younger women, which can in-clude the bishop's wife as a role model. 3. Challenges a. What are some of the challenges that a bishop's wife may face in her role? i. Some challenges may include maintaining a work-life balance, handling increased expectations from the congregation, dealing with criticism, and managing the emotional toll of pastoral work. b. How can a bishop's wife address the challenge of maintaining a work-life balance? i. She can set boundaries, communicate openly with her husband about her needs, and seek sup-port from the church leadership. c. What strategies can a bishop's wife employ to deal with criticism or judgment from others? i. She can practice resilience, focus on her relationship with God, and surround herself with a sup-port system of trusted friends and mentors. d. How can a bishop's wife navigate the emotional toll of pastoral work? i. She can prioritize self-care, engage in regular spiritual practices, and seek professional counseling or support when needed.

28 e. What is the biblical foundation for a bishop's wife facing challenges with resilience? i. "And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Rom. 8:28). (1) Trusting in God's plan and purpose can provide strength and resilience during challeng-ing times. ii. "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles so that we can comfort those in any trou-ble with the comfort we ourselves receive from God" (2 Cor. 1:3-4). (1) This verse encourages individuals, including a bishop's wife, to find comfort in God during times of trouble and share that comfort with others. iii. "Cast all your anxiety on him because he cares for you" (1 Peter 5:7). (1) This verse reminds individuals, including a bishop's wife, that God cares for them and en-courages them to cast their anxieties upon Him. 4. The role of a bishop's wife is multifaceted and dynamic. a. While it may not be explicitly outlined in the Bible, her responsibilities include supporting her husband, serving as a role model, and engaging in various ministries. b. Challenges may arise, but with a strong foundation in faith, the support of the church community, and reliance on God's guidance, the wife of a bishop can fulfill her role effectively and with grace. c. In navigating this role, it is essential for bishop's wives to continuously seek God's wisdom, maintain a strong personal relationship with Him, and remain open to the leading of the Holy Spirit. d. Through prayer, study of the Word, and seeking support when needed, they can overcome challenges and fulfill their vital role in the church's life and growth. e. It is crucial to recognize that the wife of a bishop is an integral part of the ministry team, contributing to the spiritual growth and well-being of the congregation while reflecting the love, grace, and compassion of Christ to the world. f. "Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised" (Proverbs 31:30). i. This verse underscores the value of a woman's relationship with God and the importance of her character in her role within the church. Notes

29 Gender Confusion Biblical Study on the Subject of Gender Confusion. 1. What does the Bible say about the creation of humanity and the concept of gender in Genesis 1:27-28? a. How does this foundational text relate to the understanding of gender in Christianity? 2. In Deuteronomy 22:5, the Bible mentions clothing and cross-dressing. a. What is the significance of this passage in the context of gender identity and expression? b. How does it apply to today's discussions on gender roles and confusion? 3. How does the Bible address the topic of eunuchs and their role in the biblical narrative? a. Explore passages like Isaiah 56:3-5 and Acts 8:26-40 to understand the biblical perspective on gender diversity. 4. Consider the teachings of Jesus regarding marriage and divorce in Matthew 19:4-6. a. How do these teachings provide insights into the biblical view of gender roles and relationships? b. How might they relate to contemporary discussions on gender? 5. Romans 1:26-27 addresses same-sex relations. a. How does this passage fit into the broader discussion of gender and sexuality in the Bible? b. What principles can be derived from it regarding gender identity and sexual orientation in a Christian context? 6. What does Genesis 1:27-28 reveal about the initial creation of humanity? a. Genesis 1:27-28 states that God created humanity in His image, male and female, and blessed them, em-phasizing the binary nature of gender. Expand. 7. In Deuteronomy 22:5, what is the significance of the prohibition against cross-dressing? a. Deuteronomy 22:5 conveys the importance of maintaining distinctions between genders as established by God, discouraging actions that blur these distinctions. Expand. 8. How does the Bible address the concept of eunuchs in Isaiah 56:3-5? a. Isaiah 56:3-5 highlights the inclusivity of God's salvation, even for those traditionally considered out-side typical gender categories, such as eunuchs. Expand. 9. In Matthew 19:4-6, what teachings of Jesus provide insights into gender roles and marriage? a. Matthew 19:4-6 records Jesus reaffirming the foundational design for marriage as between one man and one woman, emphasizing God's intent for gender and marital relationships. Expand. 10. How does Romans 1:26-27 relate to the biblical perspective on gender and sexuality? a. Romans 1:26-27 addresses same-sex relations and is interpreted by many as a prohibition. Expand. b. It is part of the Bible's teachings on sexual ethics. Expand. 11. What is the biblical perspective on God's role in gender identity and creation according to Psalm 139:13-14? a. Psalm 139:13-14 acknowledges that God knits each individual together in their mother's womb, sug-gesting that God has a purpose and intention in the gender identity of each person. Expand. 12. How does 1 Corinthians 6:9-10 discuss sexual immorality and its relation to gender? a. 1 Corinthians 6:9-10 lists various forms of sexual immorality, including homosexual behavior, as in-compatible with God's kingdom, reflecting a specific biblical stance on sexual ethics. Expand. 13. What can we learn from Galatians 3:28 about equality in Christ, regardless of gender? a. Galatians 3:28 underscores the equality of all believers in Christ, regardless of their gender, social sta-tus, or ethnicity. Expand. 14. How do 1 Timothy 2:11-15 and 1 Corinthians 14:34-35 address gender roles within the church? a. These verses suggest a restriction on women teaching or having authority over men in certain church con-texts, reflecting traditional interpretations of gender roles. Expand.

30 15. What does the Bible say about gender confusion and God's desire for order and clarity in 1 Corinthians 14:33-40? a. 1 Corinthians 14:33-40 emphasizes that everything in the church should be done decently and in order, suggesting that God values order and clarity in gender roles and church practices. Expand. 16. What does Genesis 2:18-25 reveal about the complementary nature of male and female in God's design for hu-manity? a. Genesis 2:18-25 shows that God created woman as a suitable helper for man, emphasizing the support-ive roles of male and female in God's design for relationships. Expand. 17. How does the story of the Ethiopian eunuch in Acts 8:26-40 provide insights into gender diversity within the early church? a. The story of the Ethiopian eunuch in Acts 8:26-40 demonstrates that the early church welcomed individ-uals who did not fit conventional gender roles, showcasing inclusivity. Expand. 18. What is the biblical perspective on gender roles within marriage, according to Ephesians 5:22-33? a. Ephesians 5:22-33 instructs husbands to love their wives as Christ loved the church and wives to submit to their husbands, emphasizing mutual respect and love in marriage. Expand. 19. How does the Bible address gender and leadership within the church in 1 Timothy 3:1-13 and Titus 1:5-9? a. 1 Timothy 3:1-13 and Titus 1:5-9 provide guidelines for church leadership, primarily focusing on the quali-fications of bishops and deacons, without specifying gender restrictions. Expand. 20. What can we learn from 2 Corinthians 5:17 about our identity in Christ, irrespective of our past or perceived gender confusion? a. 2 Corinthians 5:17 emphasizes that in Christ, we become new creations, highlighting that our identity is ultimately rooted in our relationship with Him. 21. How does the Bible address transgender or gender non-conforming individuals in terms of identity and ac-ceptance within the Christian community? a. While the Bible does not explicitly address transgender or gender non-conforming individuals, passages like Galatians 3:28 and Isaiah 56:3-5 emphasize the equal worth and acceptance of all believers in Christ. 22. What is the biblical perspective on the value of all individuals, regardless of their gender identity or expression, according to Psalm 8:4-5? a. Psalm 8:4-5 emphasizes that God created humanity a little lower than the angels and crowned them with glory and honor, highlighting the inherent value of all individuals. Expand. 23. How does the Bible encourage believers to show love and compassion to those who may be struggling with gen-der confusion or related issues? a. The Bible encourages believers to emulate the love, compassion, and grace of Christ in their interactions with all individuals, including those facing issues related to gender identity (Matthew 22:39). Expand. 24. What is the biblical perspective on loving and respecting one another, irrespective of differences, as outlined in Romans 13:10? a. Romans 13:10 teaches that love does no harm to a neighbor and fulfills the law, emphasizing the im-portance of love and respect in our relationships with others, regardless of their gender identity. Expand. b. Scripture does not require the believer to accept or conspire with any behavior that violate biblical prin-ciples. Expand. 25. How can the biblical principles of love and understanding be applied to support individuals facing gender confu-sion within the Christian community, and promote open dialogue and reconciliation? a. By following the example of Jesus, who showed love, compassion, and understanding to those facing societal challenges, Christians can create a supportive and welcoming environment for individuals deal-ing with gender confusion, fostering open dialogue and reconciliation within the community. Expand. b. Love the sinner and hate the sin. Expand.

31 Post-Colonial Theology Post-Colonial Theology is an approach to studying the Bible and theology that takes into account the legacy of colonial-ism and its impact on interpretation. 1. What is Post-Colonial Theology, and how does it differ from traditional biblical interpretation? a. Post-Colonial Theology is an approach to theology and biblical interpretation that examines the impact of colonialism on religious thought and practice. b. It differs from traditional interpretation by focusing on the historical, cultural, and power dynamics of colonial contexts. 2. What are some key principles of Post-Colonial Theology? a. Acknowledging the influence of colonialism on biblical interpretations. b. Centering marginalized voices. c. Critiquing oppressive power structures. 3. In what ways does the Bible address issues related to colonization and empire, and how can Post-Colonial The-ology inform our understanding of these passages? a. The Bible contains passages that address issues of colonization and empire, such as the Babylonian ex-ile. b. Post-Colonial Theology can help us understand the biblical perspective on these issues in light of colo-nial experiences. 4. How does the story of the Israelite Exodus from Egypt relate to Post-Colonial interpretations of liberation and resistance? a. Post-Colonial interpretations often highlight the parallel between the Israelite Exodus and struggles for liberation and resistance against colonial powers, drawing on themes of freedom and justice. 5. What role does the concept of hybridity play in Post-Colonial interpretations of biblical texts and identity? a. Hybridity in Post-Colonial interpretations refers to the blending of cultural, religious, and identity ele-ments. This concept can help us understand how people adapt and syncretize their beliefs in colonial contexts. 6. How does Post-Colonial Theology engage with the concept of contextualization and its impact on biblical inter-pretation? a. Post-Colonial Theology emphasizes the importance of contextualization, as it recognizes that people in colonial contexts often adapt and reinterpret biblical messages to fit their specific circumstances. 7. What are some historical connections between colonialism and biblical interpretation, and how do they inform Post-Colonial Theology? a. Historical connections include the use of religion to justify colonialism and the imposition of European interpretations on colonized regions. Post-Colonial Theology seeks to deconstruct these influences. 8. How does Post-Colonial Theology address issues of race, ethnicity, and identity in the Bible? a. Post-Colonial Theology highlights how colonialism influenced racial and ethnic identities in biblical interpretations, and it seeks to deconstruct these biases. 9. How does Post-Colonial Theology contribute to discussions of social justice and the Bible? a. Post-Colonial Theology emphasizes the need for justice and equity, drawing attention to passages that challenge oppressive systems and advocating for the rights of the marginalized. 10. How does the story of the Ethiopian eunuch challenge traditional interpretations of gender and sexuality in the Bible? a. The Ethiopian eunuch's story challenges traditional interpretations by showcasing an individual outside the gender binary who is accepted into the early Christian community, suggesting a more inclusive perspective.

32 11. How does Post-Colonial Theology engage with the issue of racism and systemic oppression in biblical interpre-tation? a. Post-Colonial Theology addresses racism and systemic oppression by critiquing colonial influences that have perpetuated such injustices in biblical interpretation. 12. How can Post-Colonial Theology challenge Eurocentric portrayals of biblical figures and events? a. Post-Colonial Theology challenges Eurocentric portrayals by recognizing the impact of colonialism on how biblical figures and events are depicted, highlighting the importance of decolonization. 13. What are some modern theological movements and scholars that have been influenced by Post-Colonial Theolo-gy? a. Modern movements like Liberation Theology and scholars like Kwok Pui-lan and Musa W. Dube have been influenced by Post-Colonial Theology. 14. How does Post-Colonial Theology engage with the concept of justice and its impact on biblical interpretation? a. Post-Colonial Theology emphasizes the pursuit of justice in biblical interpretation, highlighting passag-es that address issues of oppression and advocating for marginalized voices. 15. How can Post-Colonial Theology foster unity, mutual understanding, and dialogue among diverse Christian communities? a. Post-Colonial Theology can foster unity by promoting dialogue, empathy, and mutual understanding among diverse Christian communities, enabling a more inclusive interpretation of the Bible. 16. How does Post-Colonial Theology approach the issue of globalization and its influence on biblical interpreta-tion? a. Post-Colonial Theology considers the impact of globalization on the spread of colonial interpretations and how it affects contemporary biblical interpretation. 17. In what ways does Post-Colonial Theology address the legacy of missionaries and their impact on indigenous cultures and religious practices? a. Post-Colonial Theology critically examines the impact of missionaries and their role in erasing indige-nous cultures and religious practices, while also acknowledging instances of resistance and syncretism. 18. How does Post-Colonial Theology contribute to a more holistic understanding of the Bible by acknowledging the diversity of biblical voices and experiences? a. Post-Colonial Theology contributes to a more holistic understanding by recognizing the diverse voices, experiences, and influences within the Bible, enriching its interpretation. 19. What are some practical applications of Post-Colonial Theology in the life of the church and Christian commu-nities? a. Practical applications may include incorporating diverse voices and perspectives in Bible study, wor-ship, and theological discussions, as well as promoting social justice and equity. 20. How does Post-Colonial Theology encourage the deconstruction of colonial mindsets and the dismantling of oppressive power structures in biblical interpretation? a. Post-Colonial Theology encourages the deconstruction of colonial mindsets by critiquing colonial inter-pretations and challenging oppressive power structures that perpetuate injustice. 21. How does Post-Colonial Theology address the influence of colonial languages and translations on biblical inter-pretation? a. Post-Colonial Theology acknowledges the impact of colonial languages and translations on biblical interpre-tation, emphasizing the need for inclusive translations and the recognition of diverse linguistic expressions.

33 22. How does Post-Colonial Theology engage with issues of land, displacement, and colonization as found in bibli-cal narratives? a. Post-Colonial Theology explores how biblical narratives that touch on land, displacement, and coloniza-tion can resonate with contemporary experiences, offering insights into the challenges faced by margin-alized communities. 23. What can we learn from Post-Colonial Theology about the complexities of cultural assimilation and resistance in the context of colonialism and religious conversion? a. Post-Colonial Theology provides insights into the complexities of cultural assimilation and resistance, showcasing how people navigated the challenges of colonialism and religious conversion. 24. How does Post-Colonial Theology promote an awareness of the need for reparative justice and reconciliation in response to the legacies of colonialism? a. Post-Colonial Theology promotes awareness of the need for reparative justice and reconciliation as a response to the enduring legacies of colonialism, both within the church and in society at large. 25. In what ways can Post-Colonial Theology foster a more inclusive, equitable, and culturally sensitive interpreta-tion of the Bible in a post-colonial world? a. Post-Colonial Theology fosters a more inclusive and culturally sensitive interpretation by recognizing the diverse experiences of marginalized communities, challenging oppressive interpretations, and promoting an equitable reading of the Bible that takes into account the legacy of colonialism. Notes

34 Standing In The Gap For The Family Study Guide 1. What does it mean to "stand in the gap" for your family in a spiritual sense? a. It means interceding and advocating for your family's spiritual well-being and needs. 2. Why is it important to stand in the gap for your family, as seen in Ezekiel 22:30? a. It's crucial because it can prevent God's judgment and bring about His mercy and protection. 3. What are some common challenges and threats that families face in today's world, and how can we stand in the gap against them? a. Challenges include secularism, materialism, and moral decay. We can stand in the gap through prayer, teaching, and living out godly values. 4. How does prayer play a central role in standing in the gap for your family, as emphasized in James 5:16? a. Prayer is powerful and effective in seeking God's guidance, protection, and transformation for your fam-ily. 5. What is the significance of being a spiritual leader in your family and how can you fulfill this role biblically? a. Being a spiritual leader involves setting a godly example, teaching the Word, and leading in prayer and worship (Ephesians 5:22-25). 6. How can you foster a culture of prayer and worship within your family to strengthen their faith (Deuteronomy 6:6-7)? a. By praying and worshiping together, you nurture a deeper connection with God and each other. 7. What does it mean to "train up a child in the way he should go" as stated in Proverbs 22:6, and how can this be applied in standing in the gap for your family? a. Training involves imparting godly values and principles, equipping children to navigate life's challenges. 8. How can you be an advocate for the emotional and relational needs of your family members, as demonstrated in 1 Corinthians 13:4-7? a. Love, patience, and kindness are essential for advocating emotional well-being within the family. 9. What is the role of forgiveness and reconciliation in standing in the gap for family relationships, as highlighted in Colossians 3:13? a. Forgiveness and reconciliation are vital for healing and restoring family bonds. 10. How can being a model of faith and obedience inspire your family to follow Christ (1 Corinthians 11:1)? a. Setting an example of faithfulness and obedience encourages your family to do the same. 11. In what ways can you protect your family from external influences and temptations that threaten their spiritual walk (1 Corinthians 10:13)? a. Providing guidance, setting boundaries, and reinforcing their faith can protect your family from spiritual harm. 12. How can you actively share the gospel and your testimony with your family to lead them to Christ (2 Timothy 4:2)? a. Sharing the gospel and your testimony can open the door for family members to receive Christ as their Savior. 13. What biblical principles can help resolve conflicts and disagreements within the family, promoting unity and reconciliation (Ephesians 4:31-32)? a. Forgiveness, kindness, and putting away bitterness are key principles for conflict resolution. 14. How can you pray specifically for each family member's individual needs and challenges, as well as for your family as a whole (Philippians 4:6)? a. Praying with specificity ensures that each family member's unique needs are lifted up to God. 15. What are some practical ways to create an environment of trust and open communication within your family to stand in the gap effectively (Proverbs 31:26)? a. Active listening, empathy, and fostering trust are essential for open communication. 16. How can you address generational curses and negative patterns in your family, as seen in Exodus 34:7? a. Praying for generational healing and making deliberate efforts to break negative patterns can address these issues.

35 17. What does it mean to "sow in tears" and "reap with songs of joy" in Psalm 126:5, and how can this principle ap-ply to standing in the gap for your family? a. It means that investing effort and prayer may involve challenges, but it leads to the joy of seeing God's blessings in your family. 18. How can you encourage your family to seek God's wisdom and guidance in their decision-making, as suggested in Proverbs 3:5-6? a. Emphasize the importance of seeking God's wisdom through prayer and biblical principles in all deci-sions. 19. What role does unity in the family play in standing in the gap, and how can it be maintained (Psalm 133:1)? a. Unity fosters a powerful environment for spiritual growth. It can be maintained through love, for-giveness, and prayer. 20. How can your family participate in service and outreach together to impact your community for Christ, as stated in Matthew 5:16? a. Engaging in service together demonstrates Christ's love and light to your community. 21. How can you cultivate an atmosphere of thankfulness and gratitude within your family (1 Thessalonians 5:18)? a. Encouraging gratitude promotes a positive and thankful outlook on life and faith. 22. What is the significance of the family altar or devotional time, and how can it be established and maintained (Deuteronomy 6:7)? a. The family altar is a time of collective worship, prayer, and studying the Word. It can be established through consistency and prioritization. 23. What does it mean to "bear one another's burdens" in Galatians 6:2 (NIV), and how can this principle enhance your role in standing in the gap for your family? a. Bearing one another's burdens involves offering support, love, and care to family members during their trials and challenges. 24. How can you empower and encourage your family members to discover and use their spiritual gifts in service to God and others (1 Peter 4:10)? a. Recognizing and encouraging the use of spiritual gifts can lead to fulfilling service within the family and the body of Christ. 25. What is the ultimate goal of standing in the gap for your family in a spiritual context? a. The ultimate goal is to see your family members grow in their relationship with Christ, experience His bless-ings, and fulfill His purposes in their lives. Notes

36

37

38

39

40

41

42

43 Partners Bishop A L Hickman Bishop Dr. Ruth Ollison Deacon Chief Dr. Sunny (Sunday) Uzuh Chief Rosemary Uzuh Deaconess Kathy Freeman Elect Lady Nicole Youmans GCBCI Men’s Ministry GCBCI Women’s Ministry FROST Bank Overseer JoAnn Alsandor Overseer Sylvia L. Addison Reverend Gennell Shuler SAMS Sister Nikki Simms Say The Word Sky Herbal Pastor Steve Teng Peter Inman

44

45   

46

47

48

49

50

51

52

53

54

55

56 Conference Planning Team & Volunteer Staff Planning Team Conference Manager, Overseer Sylvia L Addison Assistant Conference Manager, Overseer Jo Ann Alsandor Conference Administrator, Sister Nikki Simms Conference Registrar & Decorations, Elect Lady Nicole Youmans Food & Beverage, Deaconess Kathy Freeman Hospitality, Reverend Genelle Shuler Honors & Awards Gala Coordinators, Deacon Sunday (Sunny) & Lady Rosemary Uzuh Finance Officer, Bishop Aries Hickman Graphic Design & IT, Bishop Richard S. Lands Volunteer Staff Bishop Maurice Youmans Bishop Kristoffer S. Lands Brother Troy Officer Deaconess Mary L. Thomas Elect Lady Tamara Lands Reverend Yolanda Easley Reverend Michael Easley Sister Edna Whitaker Sister Germaine Randolph Sister Stacy Randolph Overseer LaDonna Tavernier Overseer Larry Lands Overseer Kiamesha Y. Lands

1