In Case You Missed It – Apostolic Voice Podcast

The last three episodes of the Apostolic Voice Podcast have not incorporated articles from this site. That’s unusual and I know many of you kind folks listen directly from this blog. With that in mind, we’ve listed episodes 31, 32 & 33 below for you. I especially enjoyed recreating Patrick Henry’s in Episode 31 | What is Freedom, Episode 32 is tough but it’s a must-listen situation, and many of you have asked when Dad French (Dr. Talmadge French) would be back and the answer to that is Episode 33. Thanks so much for listening, sharing, supporting, and praying for AV.

Article Link Mentioned In Episode 32

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If We Want Our Kids To Stay In Church (Here’s Five Things We Need to Talk to Them About) – Article + Podcast

Below is a list of five key subjects that the Church (and parents) must address forcefully and often if we want our kids to stay in church. Four of the five areas are subjects that the Church has largely remained silent on in the last several decades. It’s time to face the ugly reality that the Churches retention rate of young adults is rapidly dwindling. The stories of tragedy are countless and remarkably similar. The scenario usually goes something like this; Jamie graduates from high school where humanism, atheism, secularism, and every other “ism” you can imagine has been crammed into her head for the last decade or more.  But until recently, Jamie always went home to a mom and dad who worked hard to combat the onslaught of worldly concepts and temptations infiltrating her mind.  But when Jamie goes to college, she faces the same battles that she fought in high school, only now they are even more intensified.

It’s time to face the ugly reality that the Churches retention rate of young adults is rapidly dwindling. The stories of tragedy are countless and remarkably similar.

One key element changes to Jamie’s disadvantage; she no longer goes home to the stability of her parents. Jamie has more freedom, independence, responsibility, pressure, more temptations, more opportunity for failure, and less support. Sadly, the Jamies in our churches are often not equipped to withstand the philosophical, moral, spiritual, and psychological battles that blindside them fresh out of high school.  Somehow, somewhere before Jamie reaches these critical years, she must develop her own intimate, personal relationship with God if she is going to withstand the cultural onslaught that young adulthood brings.

The kids in our churches are often not equipped to withstand the philosophical, moral, spiritual, and psychological battles that blindside them fresh out of high school. 

So what is the Churches role in all of this? I believe it is significant. In fact, it is paramount. Outside of parents, nothing can impact and shape students’ hearts like the properly functioning body of Christ. It is vitally important that the Church (especially the leadership) is aware and concerned about their young adults’ challenges. I recently heard a pastor say that every father is called to be a youth pastor. I didn’t hear nearly as many “amens” as he deserved for that statement. So often, parents place all the heavy lifting on their church to teach their children about the things of God. But that’s a reversal of what God originally intended. Parents train up children, and the Church comes alongside parents in that responsibility.

Often, parents place the heavy lifting on their church to teach their children about the things of God. But that’s a reversal of what God intended. Parents train up children, the Church comes alongside parents in that responsibility.

Backsliding is never instantaneous but rather a slow, hard, often silent development. It is an internal process that usually doesn’t manifest itself outwardly until it has almost completely germinated. That’s why Scripture admonishes us to “Train up a child in the way that he should go… (Proverbs 22:6).” Nothing can replace the shaping done during an individual’s formative years (arguably adolescence and young teens).  When Jamie goes to college, she will subconsciously draw from behaviors and patterns learned long ago. Therefore, for the Church to retain its young adults, it must maintain thriving child, adolescent, and pre-teen ministries. Parents, please take advantage of formative years and equip them for a lifetime of success. Spiritual development is a lifelong process that best begins at the youngest age possible.

Backsliding is never instantaneous but rather a slow, hard, often silent development. It is an internal process that usually doesn’t manifest itself outwardly until it has almost completely germinated.

For the Church to retain its young adults, it must maintain thriving child, adolescent, and pre-teen ministries.

Parents, please take advantage of formative years and equip them for a lifetime of success. Spiritual development is a lifelong process that best begins at the youngest age possible.

I’m writing this with a sense of urgency, heaviness, and humility. As the father of a teenage girl and a pre-teen boy, I know the magnitude of our job. I know how magnetic the culture can be for our kids. I know how oppressive peer pressure can be for our daughters. I know how exhausting it can be to truly train kids in the Word. It’s not a thirty-minute sermon or an hour-long Bible study with a friend; it’s a twenty-four-hour-a-day teaching lifestyle. It’s answering hard questions at midnight when we just want to sleep. It’s stopping when we’re in a hurry to take advantage of a teachable moment. It’s intentionally opening our Bibles and creating time for devotion. It’s uncomfortable conversations that we just want to avoid. It’s saying no when it would be easier to say yes, and it’s saying yes when it would be easier to say no. It’s repeating ourselves over and over again. It’s explaining something one more time for the millionth time. So, here are five things we must be talking about regularly if we want our kids to stay in church.

I know how magnetic the culture can be for our kids. I know how oppressive peer pressure can be for our daughters. I know how exhausting it can be to train kids in the Word. It’s not a thirty-minute sermon; it’s a 24 hour a day teaching lifestyle.

  1. Science and the theory of evolution in particular. We should not be anti-science, however, we should be anti-scientific theories that have an anti-God agenda.
  2. Morality, God’s plan for human sexuality, and the family. Hollywood, public schools, the internet, peers, and every other facet of culture talks about these issues night and day.  If the Church is going to remain relevant it cannot stay silent or fearful of these subjects.
  3. The Bible and why it can be trusted as the literal Word of God. It’s no secret that the Bible has been under attack in one way or another since its inception.  They may not be burning Bible’s in the streets but liberal academia has been doing their best to undermine it for centuries.  They don’t care if you read it as long as you don’t trust it for absolutes.
  4. Popular culture, holiness, and what it means to live righteously. Of course, just because something is popular doesn’t make it evil. However, just because it’s popular doesn’t make it acceptable either.  The Church must stand on the front lines of the culture wars and promote godliness in a clear, loving, well thought out way.
  5. Relationship with Jesus. None of the above will matter without a close, experiential, relationship with Jesus. Relationship will sustain a heart even when storms rage all around.

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9 Types of Church Services and Why We Need Them (Article + Podcast)

Many people approach church with preconceived ideas or expectations about what makes an excellent service. Rather than allowing God and the ministry the liberty to lead us, we stand (or sit) in judgment if God doesn’t “show up” in the way we expect Him to. In the Old Testament, God revealed Himself in many ways: burning bush, cloud by day & pillar of fire by night, whispering, thundering, and the list could go on and on. The moving of the Spirit is more than just a dance (and I’m all for dancing in the Spirit), and it’s more than only a time of blissful silence (and I’m all for those quiet and deep moves of the Spirit). Verse number two in our Bible gives a clue as to how the Spirit operates; “…And the Spirit of God moved upon the face of the waters (Genesis 1:2).” John 3:8 compares the Spirit to the wind that blows where and when it wants to blow. My point is simply that the Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

The Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it can often be emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us. The Holy Ghost can and should cause us to celebrate, speak in tongues, sing, shout, become demonstrative, and extravagant in our praise. However, we should also be receptive when the Spirit convicts, corrects, rebukes, teaches, perfects, and other various things that are sometimes painful. In other words, if we are genuinely seeking God’s will every time we gather together as the children of God, we will lay aside our manmade expectations and sincerely ask God to have His way. With this in mind, I have compiled a list of nine types of church services.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it often is emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us.

Comforting Services (John 14:26). Some church services are meant to bring comfort to our hearts. This can happen in many ways, but the Holy Ghost is indeed the great Comforter (John 15:26, John 16:7).

Evangelistic Services (Acts 2:38). Often church services are designed to evangelize the lost and answer the question, “…what shall we do (Acts 2:37)?” When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs. If you emotionally check out of evangelistic services, you need to check your Holy Ghost pulse.

When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs.

Reminder Services (John 14:26, Jude 1:5). Regardless of how long we have been following Jesus, we still become forgetful. Even worse, sometimes we slip into complacency, and so the Spirit often moves in our church services to remind us of things that we should already know.

Proclamation of Truth Services (John 16:13). When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

Prophetic Services (John 16:13). Apostolic churches must be comfortable with the reality that God has not changed, and the gift of prophecy is still authentic. I know that prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

Prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

Family Reunion Services (Galatians 4:6). God is our Heavenly Father, which makes us brothers and sisters in the Lord (Galatians 3:28). Therefore, it is appropriate that we gather together and honor our family heritage. I think of this as a family reunion because the Church is not just one congregation. The Church is comprised of a massive number of congregations from all over the world. There should be times when we connect, refresh, uplift, and encourage one another.

Teaching Services (Ephesians 4:11). It’s important to remember that the apostle Paul included teaching within the parameters of the Five-Fold Ministry. Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

Celebration Services (Exodus 15:19-21). We should celebrate the goodness of God all the time, but when God does something especially tremendous, we should focus our celebration around it. Some services will celebrate the goodness of God.

Giving Services (1 Chronicles 29:9, 2 Corinthians 8:1-5). Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission. This is the type of service that usually meets the most resistance. Even pastors fear this kind of service. Don’t let fear or carnality keep you from reaping the blessings birthed out of sacrificial giving.

Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission.

Conclusion

Healthy churches experience a blend and balance of the nine types of services mentioned above. Furthermore, healthy Christians are comfortable with each of these service types. Unhealthy churches get stuck overemphasizing two or three types of services to the exclusion of the rest. This creates a spiritual imbalance. Every church service contains some elements of the things mentioned above, but there is an overarching theme that God is directing us towards. Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

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4 Problems Preacher’s Kids Face (Article + Podcast)

If you’re a preacher, a preacher’s kid, or someone who loves the ministry and wants to be sensitive to their needs, this article is for you.

Today is my son’s seventh birthday, and he loves the Lord and legos very much. I think his love hierarchy is Jesus, his sister, and his legos. I trail those things by a small but pronounced margin. On a sappy parental note; I love his toothy grin, his high pitched (and very frequent) laughter, his sensitive heart, and his never-ending questions that leave me scratching my gradually balding head.

My son has the distinction of being a second-generation preacher’s kid and a fifth-generation Apostolic Pentecostal. He’s got a pretty stalwart legacy of faith behind his little lego littered life. He’s too young to feel the pressures of being a PK, but with every passing birthday, I know he’s getting a little closer to feeling that burden.

My nine-year-old daughter is just starting to show the telltale signs of PK pressure. I recognize them quickly because I faced them myself. Sometimes they’re subtle, and sometimes they’re manifested dramatically. Even before having kids of my own, I’ve had a heart for PK’s. I’ve been privileged to speak at several PK seminars over the years, and listening to their stories takes me right back to my childhood faster than Odyssey’s Imagination Station (if you don’t know what that means, do yourself a favor and look it up).

I would never minimize the challenges that every child faces. Indeed, these are challenging times for children in general. It’s also true that being born into a preacher’s home is a tremendous privilege with certain built-in advantages. Some unique difficulties and problems are specific to PK’s. In the hopes of helping, or at the very least drawing some awareness to the issues, I am listing a few common PK problems below.

1. Extreme Feelings of Loneliness & Isolation

Because there are so few peers that can relate to the ministry lifestyle’s unique challenges, PK’s often feel lonely and isolated. They suffer in silence and deal with a lot of unresolved emotional tension. They usually feel ashamed to voice these feelings to their parents because they genuinely don’t want to hurt them or sound harsh towards the things of God; they cherish so deeply.

PK’s often feel lonely and isolated. They suffer in silence and deal with a lot of unresolved emotional tension. They usually feel ashamed to voice these feelings to their parents because they genuinely don’t want to hurt them…

2. Bitterness Towards Saints

PK’s parents are incredibly busy. Ministry isn’t something you can turn off or punch a time clock and be done for the day. Saints often don’t realize that the ten minutes you just spent on the phone with them is only one of a series of hundreds of ten-minute phone calls that interrupted yet another family moment. Not to mention all the mandatory church events, bi-vocational ministry homes, impromptu counseling sessions, and mountains of prayerful study time that sequesters preachers away from their families. Meetings, administrative work, conferences, ministry-related travel, the business of life, in general, keep pastors and their families overwhelmingly busy, too, and that’s just the tip of the iceberg.

Also, pastor’s wives are unpaid workers with heavy loads of responsibility. They labor alongside their husbands, and although they are technically not on staff, they shoulder an immense amount of time-consuming work. All of this can leave a PK feeling like everyone else is more important than them. Every need is more urgent than their need. Every crisis trumps their crisis. So, they retreat and grow bitter (or jealous) towards the people (or the church in general) who regularly pull mommy and daddy away. If left unresolved, those feelings can morph into bitterness towards mom and dad.

It’s not uncommon for kids to feel a level of bitterness towards their parent’s job responsibilities because it keeps them busy and away from home, but when children start feeling that way about the place they are supposed to go for spiritual nourishment, real dangers are lurking.

Pastor’s wives are unpaid workers, and although they are technically not on staff, they shoulder an immense amount of time-consuming work. All of this can leave a PK feeling like everyone else is more important than them.

3. They See the Ugly Underbelly

No matter how much their parents try to shield PK’s from the worst aspects of a church, it is impossible to keep it all neatly hidden in a drawer. PK’s see their parents attacked by saints and sinners alike. They see their parents disrespected by people they thought were respectable, and they have a front-row seat to the tragic showing of every backslider’s decline. Sadly, disgruntled saints will sometimes try to use a PK to get at their parents or cause a church rift. This is disgusting at best, but not unusual.

PK’s see their parents at their highest high’s and their lowest low’s. They see Elijah calling fire from heaven, and they see him running from Jezebel too. These are challenging scenarios for a child to process and still love their church family as they should. Others may only see the public displays of respect for ministry, but PK’s see the ugly moments when the masks come off.

PK’s see their parents attacked by saints and sinners alike. They see their parents disrespected by people they thought were respectable, and they have a front-row seat to the tragic showing of every backslider’s decline.

PK’s see their parents at their highest high’s and their lowest low’s. They see Elijah calling fire from heaven, and they see him running from Jezebel too.

4. Unrealistic Expectations

PK’s live under a different set of expectations than most kids. And it can go from one extreme to the other. On the one hand, many people stereotype PK’s as being trouble makers, spoiled rotten, or bratty. On the other hand, many people expect PK’s to bypass their childhood entirely and act like miniature, perfectly mannered adults. PK’s live in a glasshouse where their every move is under the watching eye of curious people. Everything they and their parents do is highly visible and scrutinized. The feeling of always being under a microscope can devolve into spiritual and emotional suffocation.

Some PK’s live under the overwhelming pressure to grow up and be in the ministry just like their parents. I’ll never forget, I was all of eleven years old when someone very seriously asked if I knew Greek and Hebrew like my father. To complicate things even further, if PK’s do feel called to the ministry, they face the all-too-familiar critical eye of a watching crowd. Will they be more anointed than their parents or less anointed than their parents? Will they be as talented as their parents or less capable than their parents? Some PK’s balk at the emotional reality that some shoes just seem too big to fill.

PK’s live in a glasshouse. Everything they and their parents do is highly visible and scrutinized. The feeling of always being under a microscope can devolve into spiritual and emotional suffocation.

Preacher’s Kids Are People Too

Bottom line, kids are kids. Preacher’s kids must learn, grow, laugh, cry, win, lose, fall, and get up just like every other kid. They have strengths and weaknesses. They have unique talents and special abilities distinct to them and them alone. Some are called to pastoral ministry, while others are not. They are not puppets to be used in an irreverent game of tug-of-war. They have peculiar challenges and unique advantages at the same time. Saints who love the ministry will love PK’s with grace, sensitivity, and understanding. And yes, your pastor and his wife will appreciate it more than words can express.

Preacher’s kids must learn, grow, laugh, cry, win, lose, fall, and get up just like every other kid. They have strengths and weaknesses. They have unique talents and special abilities distinct to them and them alone.

Saints who love the ministry will love PK’s with grace, sensitivity, and understanding. And yes, your pastor and his wife will appreciate it more than words can express.

Final Note: For those that might be wondering, as far as I can tell, no one in my church has ever been anything but sweet to my children. I truly appreciate the kindness and consideration that Apostolic Tabernacle shows my children on a regular basis.

AV Podcast with Talmadge

I had so much fun creating this episode with my son, Talmadge. We had so many cool bonding moments and laugh-at-ourselves moments putting this together. We hope it blesses you and your family and that you enjoy listening to it. If you do, please leave us a like and a review on iTunes and your socials. Oh, and for those of you who prefer to read, I’ve added a transcript of Talmadge’s opening remarks. He very earnestly and thoughtfully laid out his top three PK problems. Or, at least, the ones he’s willing to share publically right now. Thanks and God bless.

Ep. 26 | Talmadge’s Cold Open: Audio automatically transcribed by Sonix

Talmadge:
I’m the son of your host, Ryan French, and my name is Talmage, and this is Apostolic Voice, the podcast. Today, my dad is going to talk about four problems preachers’ kids face. This topic is something I can relate to as a preacher’s kid. And we know it’s a subject lots of people are interested in because, for the last four years, the blog article called 4 Problems Preacher’s Kids Face at http://www.ryanafrench.com has trended in the top 10 and has been downloaded over ten thousand times. I wanted to add what I faced as a preacher’s kid, and maybe this will help others. Number one, we often feel the embarrassment in the pressure to speak with people all the time. Number two, feeling self-conscious about our appearance and voice because we are in the spotlight more than other kids. Number three, sometimes preacher’s kids feel inadequate and unimportant compared to their preacher father. I reminded dad that PKs are all unique people with their own set of needs, and they need to be recognized for who they are as a person. So if you’re a preacher or a preacher’s kid or someone who loves the ministry and wants to be sensitive to their needs, this episode is for you.

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Fiery Evangelism – What Can Elijah Teach Us About Revival Today?

Simply put, evangelism is spreading the Gospel by whatever means possible. Having said that, preaching and word of mouth are still the most effective forms of evangelism. But whenever I preach or teach on the subject of evangelism, I can almost hear the internal sighs and groans. No one likes to feel pressured or guilt-tripped into evangelism. We all know that we could and should do more to reach the world around us. There are very few Christians so hardened that they don’t care about lost souls. So if we care, why don’t we share (see what I did there)?

Immediately following the outpouring of the Holy Ghost and fire on the Day of Pentecost (Acts 1:3-4), a powerful force of organic evangelism was unleashed into the world. They literally turned the world upside down with the Gospel, and they did it without cell phones, blogs, websites, television, radio, or reliable transportation. They didn’t formulate catchy sermon series that cleverly incentivized evangelism by every member of the church. Rather, when the Holy Ghost fire started falling, people were attracted to the warmth of the blaze. In a cold world, the fire of the Holy Ghost will always attract a crowd. Not only that, when people left the Upper Room, they were so full of that same Holy Ghost fire they couldn’t help but spontaneously share their experience with others. That’s what genuine evangelism looks and feels like.

In a cold world, the fire of the Holy Ghost will always attract a crowd.

When people left the Upper Room, they were so full of Holy Ghost fire they couldn’t help but spontaneously share their experience with others. That’s what genuine evangelism looks and feels like.

If evangelism feels forced, fake, fancy, or frightening, then you have likely lost the fire. I have seen desperate individuals, hurting families, and broken churches hungry for the fire to fall again. Elijah desperately needed the fire of God to fall from heaven too. His story has much to teach us regarding how God operates. Here are five things that we must do if we want the fire to fall. All five are taken directly from Elijah’s famous showdown on Mount Carmel.

If evangelism feels forced, fake, fancy, or frightening, then you have likely lost the fire.

23 Let them, therefore, give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under and I will dress the other bullock, and lay it on wood, and put no fire under 24 And call ye on the name of your gods. I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well-spoken. 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; call on the name of your gods, but put no fire under (1 Kings 18:23-25).

1. We must not settle for manmade fire.

Over and over again, Elijah emphasized that they were to put no fire underneath the sacrifice. He knew that it would take God’s fire to impact his culture. Many churches try to substitute heavenly fire with manmade fire, and they end up with a form of godliness that ultimately denies the power thereof (2 Timothy 3:5). This isn’t always done intentionally; many times, it’s an act of desperation rather than an act of rebellion, but nothing can replace the true power of the Holy Spirit. Refuse to settle for false fire.

Many churches try to substitute heavenly fire with manmade fire, and they end up with a form of godliness that ultimately denies the power thereof.

Nothing can replace the true power of the Holy Spirit. Refuse to settle for false fire.

And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down (1 Kings 18:30).

2. We must repair the altars.

Notice that Elijah didn’t build an altar from scratch. He repaired an existing altar that had fallen into disrepair for lack of use. We lose the fire when we lose sight of the significance of the altar of repentance. There can be no resurrection power without a cross. It’s amazing how repentance warms things up in the realm of the Spirit.

We lose the fire when we lose sight of the significance of the altar of repentance. There can be no resurrection power without a cross.

And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed (1 Kings 18:32).

3. We must acknowledge the name of the Lord.

Whatever we do in word or deed, it should be done in the name of Jesus (Colossians 3:17) because there is no other name by which we can be saved (Acts 4:12). And one day, every knee is going to bow, and every tongue is going to confess that Jesus Christ is Lord (Romans 14:11).

33 And he put the wood in order, cut the bullock in pieces, laid him on the wood, and said, Fill four barrels with water, pour it on the burnt sacrifice, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar, and he filled the trench also with water (1 Kings 18:33-35).

4. We must be willing to sacrifice.

When Elijah had them dump twelve barrels of water on the altar at the tail end of a three-year drought, he demonstrated tangible sacrifice. In essence, he was saying, “Lord, if we don’t see fire and rain today, we’re going to die.” There can be no fire without tangible sacrifice, whether our money, time, energy, or things. In fact, God requires all of the above.

There can be no fire without tangible sacrifice, whether our money, time, energy, or things. In fact, God requires all of the above.

36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. 38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 Kings 18:26-38).

5. We must have faith in God’s Word.

In the end, it all became a matter of faith. Either Elijah trusted the voice of God, or he didn’t. It’s really no different with us today. We either believe in the power of the Gospel, or we don’t. We either believe that God is still pouring out his Spirit, or we don’t. Do we believe God will do what He said He would do?

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Been Hurt By A Pastor? (8 Reasons You Should Stop Talking About It)

I’m a pastor, and pastors have hurt me.

My most painful experiences came from individuals who should have been spiritual shepherds. I’ve counseled enough people to know that I’m far from alone in that scenario. Thankfully, I’m a preacher’s kid with a father who’s the real deal. He believes what he preaches and lives it too. I’ve had that consistent role model to follow when other peers and leaders let me down in dramatic ways. For that, I’m truly grateful. I’m not talking about petty grievances of the “they didn’t shake my hand” or “they didn’t appreciate my potential” variety. I’m talking about legitimate situations where a pastor (or minister) was blatantly, perhaps even chronically hurtful, sinful, or harmful. Neither am I talking about leadership differences, stylistic clashes, or minor judgment lapses; I believe in pastoral authority and apostolic boldness. I am comfortable receiving rebuke and correction from a spiritual leader. Nor am I easily offended or hard to please. I am not fazed by the reality that pastors are fallible and very human. As a preacher, I know my shortcomings all too well, so it’s easy for me to cut the preacher some slack. Regardless, real spiritual abuse does occur; good people do bad things, bad people masquerade as good people (Jesus repeatedly warned us this would be common), and everyone makes mistakes. When these things happen, it’s only natural to want to tell anyone and everyone who will listen. I know it’s tempting, but that’s precisely what you should NOT do.

I’m not advocating sticking your head in the sand. Seek godly counsel, deal with the problem, keep a good spirit, put it in the past, and keep it there. As Paul said, “…forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus (Philippians 3:13-14).” Have you been hurt, disenchanted, disappointed, or even harmed by a spiritual leader? If so, you’re in good company; Jesus was crucified because of the influence of religious leaders. And yet, it was Jesus who admonished us to forgive and move on (Matthew 5:44, Mark 11:25, Matthew 18:21-22). I want to address eight reasons why I think we should avoid reliving these experiences in our conversations.

Been hurt, disenchanted, disappointed, or even harmed by a spiritual leader? If so, you’re in good company; Jesus was crucified because of religious leaders. And yet, it was Jesus who admonished us to forgive and move on.

1. It will produce, maintain, and enhance a dangerous root of bitterness in your heart.

Bitterness will destroy you and turn you into the very thing that hurt you in the first place. Hurt people do hurt people.

Bitterness will destroy you and turn you into the very thing that hurt you in the first place. Hurt people do hurt people.

2. It plants unhealthy seeds of distrust in the hearts of the hearers.

Quick analogy, I respect police officers very much. I believe that most police officers are honorable people. However, I’ve had an extremely bad encounter with a police officer who was supposed to serve and protect. I don’t dwell on that one experience because I want my children to respect police officers. Will there be a day when I explain to them that there are a few bad apples out there? Yes. But that will never be my primary focus in conversation because, in the grand scheme of things, I want my children to honor and respect those who serve them. When it comes to spiritual leaders, I am even more careful. I do not want my family, unbelievers, or fragile saints to live under the impression that MOST truth preaching pastors are bad because of a FEW sinister truth preaching pastors.

I do not want my family, unbelievers, or fragile saints to live under the impression that MOST truth preaching pastors are bad because of a FEW sinister truth preaching pastors.

3. It’s not possible to move forward safely when you are always looking backward.

As a kid, I had a weird habit of running while looking over my shoulder. Yeah, I ran into a lot of stuff and caused myself all kinds of unnecessary pain. When you frequently talk about past church hurt, you destabilize your present and endanger your future.

When you frequently talk about past church hurt, you destabilize your present and endanger your future.

4. Often, and sometimes without realizing it, we talk about such things with a desire to cause harm to the perpetrator.

Understandable as that may be, regularly rehashing church hurts goes against everything Jesus teaches us about forgiveness and loving our enemies and those who spitefully use us. God does not give us the authority to exact our own brand of revenge; revenge is the Lord’s (Deuteronomy 32:35, Romans 12:19).

God does not give us the authority to exact our own brand of revenge; revenge is the Lord’s.

5. The constant rehashing of pastoral failings can create a lingering distrust towards good spiritual leaders in your heart.

Despite human flaws, everyone needs a pastor. If you’re not careful, you’ll become so distrustful that you will never allow a godly preacher to have apostolic authority in your life. If that happens, the Devil will have accomplished what he set out to accomplish.

The constant rehashing of pastoral failings can create a lingering distrust towards good spiritual leaders in your heart. Despite human flaws, everyone needs a pastor.

If you’re not careful, you’ll become so distrustful that you will never allow a godly preacher to have apostolic authority in your life. If that happens, the Devil will have accomplished what he set out to accomplish.

6. Often, people who consistently dwell on ministerial failings use those failings as their primary excuse to justify their own bad decisions.

They excuse their bad behavior because of the bad behavior of a finite human being. Our relationship with God should never be destroyed because of a minister’s wrongdoing or anyone else’s wrongdoing. God does not cease to be good just because a man or woman hurt us. Wrong does not become right just because someone else goes crazy. David exampled this beautifully in the Bible. King Saul was out to kill him, and when David had the chance to take Saul’s life, he refused to touch God’s anointed (1 Samuel 24:10). Notice, David didn’t let Saul kill him, he removed himself from the situation, but he did not exact revenge or sink to Saul’s level of bad behavior.

Often, people who consistently dwell on ministerial failings use those failings as their primary excuse to justify their own bad decisions.

Our relationship with God should never be destroyed because of a minister’s wrongdoing or anyone else’s wrongdoing.

David didn’t let Saul kill him, he removed himself from the situation, but he did not exact revenge or sink to Saul’s level of bad behavior.

7. It keeps the wounds fresh.

There’s no hurt like spiritual hurt. It can be devastating and earth-shattering. Talking about it over and over again keeps that pain from healing. Take it to the Lord in prayer, leave it on the altar, and let Jesus mend your broken heart.

There’s no hurt like spiritual hurt. It can be devastating and earth-shattering. Talking about it over and over again keeps that pain from healing. Take it to the Lord in prayer, leave it on the altar, and let Jesus mend your broken heart.

8. It might invite the judgment of God into your life.

I know this one will rub some folks the wrong way. And I’ve wrestled with this concept myself. On the surface, it simply doesn’t seem fair that our improper reaction to someone else’s sin could bring judgment into our own lives. One of the strangest biblical accounts is the story of Noah becoming indecent and intoxicated shortly after surviving the great flood (Genesis 9:18-27). When Ham, his son, saw the situation, he cavalierly talked about it with his brothers. The text indicates a demeanor of condescension and disrespect for a man who had found grace in the eyes of the Lord. Noah was a righteous man who was in a temporary state of terrible failure. When Noah’s other sons (Shem and Japheth) realized what was happening, they took a garment and walked backwards into their father’s tent to cover his nakedness. This was not denial; they weren’t avoiding the problem or living in La-La Land. But they had enough respect for their father’s godly history that they would not approach the situation lightly or contemptuously. Ham and his descendants labored under a God-given curse from that day forward. When dealing with the spiritual failings of a genuine man of God, our demeanor matters.

When dealing with the spiritual failings of a genuine man of God, our demeanor matters.

A quick caveat, this article is not referring to false prophets, false teachers, or those who knowingly peddle false doctrine. Scripture clearly admonishes us to expose and rebuke them as needed (Galatians 1:6-9, Deuteronomy 13:1-4, Jeremiah 14:14-16, Titus 3:10-11, 2 Peter 3:15-18). Neither am I minimizing the pain that can come from a spiritual leader’s failings. Many people, like David, have been wronged through no fault of their own. I also realize that many people incorrectly perceive wrongdoing because they are rebellious or unteachable. That’s another issue for another day. For the record, I do not endorse allowing a minister who is in sin to remain active in ministry.

Ryan French
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Oneness Theology, Church History & Where the Church Is Right Now – Podcast Transcript with Dr. Talmadge French

Below is the podcast transcript (episode 22) of a candid conversation between me and my dad, Dr. Talmadge French, author of the best-selling books Our God Is One, and G.T. Heywood: Early Interracial Oneness Pentecostalism. This is probably one of the best discussions you will ever hear about church history, the oneness of God in Church History, The Burning of Michael Servetus by John Calvin, baptism in Jesus’ name, and the Existence of Truth during the Dark Ages. If you’d like to listen to the entire podcast conversation I’ve attached it to the end of this article.

Ryan French: [00:01:44] You are my dad and you’re the premier Apostolic Pentecostal oneness historian, probably in the world, and I have a unique and rare opportunity to be able to just drag you in here kicking and screaming to talk about church history. And so I’m really excited about it and I hope we’ll do it fairly regularly. But what I wanted to do today is kind of backtrack from where most people want to start, which is the turn of the last century. And we’ll get to that. But there’s kind of that long gap of church history, certainly for us as Pentecostals that we don’t discuss as often, maybe as other traditions or denominations do. And certainly, the Dark Ages. Which brings me to the very first topic that I wanted to have you weigh in on. And it’s also a question that I receive a lot from people through the website and at www.ryanafrench.com. And it’s basically this question and I’m going to ask it to you the way people ask it to me. Do you believe the Church and by the church, I mean full truth, people filled with the Holy Ghost, baptized in Jesus’ name? Do you believe the Church existed throughout the Dark Ages and somewhere up until the outpourings of the Holy Ghost at the turn of the last century… Basically from the Book of Acts until today? Do you believe that a remnant somewhere, even if it might have been just a small group, do you believe it existed?

Dr. Talmadge French: [00:03:45] Ok, well, that’s the question that every apostolic is interested in, because and it’s not just apostolics, but every Christian group has to believe or hope that their faith is a Bible faith, whether you can prove a direct line all the way back or not. Right. And of course, Pentecostals are like all restorationists. They believe that Pentecost and speaking in tongues is biblical. Therefore, our experience is biblical. So what happened during those intervening years and so on? And then secondarily, you have the issue of like for me, I was Trinitarian, but came to an understanding of oneness, belief, like millions of people have. And so I wanted to know, how did my faith line up with the apostles? That is what I’m saying, actually, apostolic. And if so, what happened to it? Yeah. So the short answer for me is, yes, the church has always existed. But what’s really important is, I mean, that’s important to be able to say, OK, my faith goes all the way back. But how do I know that and how does it work itself out? And the truth of the matter is that church history itself is extremely complex because of the way we interpret church history, there was a great deal of things going on all the way back to the time of the apostles. So I’ve spent a better part of my faith, especially since I’ve been apostolic looking at the historical record, trying to understand what people were saying and what actually occurred back there. And I would… I’d summarize it like this so we can maybe go to the next step. But that the fact of the matter is, for a very long time, the apostolic faith was definitely being preached in the early church. But there came a time when it began to evolve into something else so that after about the time of Sebelius, around two eighty-five roughly right in there, it started to be less and less where the truth was one hundred percent believed in all the churches. There came to be what I call an attack of intellectualism on the church, especially Greek intellectualism. And there was also a movement which was pretty well connected to Greek intellectualism. It was called Gnosticism; it was a movement that believed they were super-spiritual. And these things have always been what they’ve been throughout church history, but when that began to take effect, then the Greek mind, the intellectual mind began to try to square everything with Greek, with Philo and the Greek intellectualism. And the Church began to become more diverse so that you would have these really super smart guys out there at the periphery of the Church that were saying, well, Jesus is not actually the one God, he’s in the one God. And you begin somewhere in there around two hundred. And later, the beginnings of what we would think of as a trinitarian way of thinking or a binatarian way of thinking. And eventually, by the time you get to the councils in three, twenty-five, and so on, you’ve got full-blown Trinitarianism or debates about Trinitarianism and who Jesus was. And was he God or was he just in the Godhead? Well, these are things that the Bible doesn’t even address because they’re not biblical, but they’ve become pretty powerful by the time you get to the councils, and by the time the Catholic Church is an issue which is around 500, you’ve got I mean, just think about how long America’s been here, in about five hundred years of Christianity. That’s a lot of time. And by the end of it, you have Truth, and you have error all throughout Christianity

Ryan French: [00:08:18] Would you say it’s kind of a merging of the secular and the sacred or maybe a merging of secular philosophy in the same way and even throw government in there?

Dr. Talmadge French: [00:08:31] Right. Because when you get to the time of Constantine in three hundred in the Council of Nicaea, there wouldn’t have been a Nicaea had there not been a Constantine who had converted to Christianity. But many, many scholars will tell you that Constantine was not much of a Christian, but yet he had the greatest impact on Christianity. And so, I would…

Ryan French: [00:08:55] Can we pause for the low information. I, I know we have a lot of wonderful listeners out there who may not know who Constantine is. Could you just give a brief description?

Dr. Talmadge French: [00:09:07] He became the emperor of Rome. The Roman emperor.

Ryan French: [00:09:11] So was that roughly around three hundred?

Dr. Talmadge French: [00:09:14] Let’s just say around three…

Ryan French: [00:09:15] Around three hundred. By then, the Church was in full swing…

Dr. Talmadge French: [00:09:20] …and when he became a Christian, then the Roman Empire became Christian whether they were Christian or not. Right. Right. So, it was a whole new era.

Ryan French: [00:09:30] So in a lot of ways. You had kind of the advent of the Christians in name only.

Dr. Talmadge French: [00:09:35] Well, it was definitely Christian in name only. But see, a lot of Christians today have a struggle with that because they want to believe that all of this error that’s going on in Christianity and the diversity of Christianity was just part and parcel of it. They don’t want to believe that at the very beginning there was a pristine Church that held to a pristine doctrine. So how do you explain in the Bible them baptizing in Jesus name and three hundred years later, they’re advocating for Trinity baptism? How do you explain that? Well, you go to Matthew chapter 19 and try to prove that’s the real baptism and they can’t do it. So, but of…

Ryan French: [00:10:16] …wouldn’t we as apostolics, point to Jesus himself who warned that there would be wolves that would come in and there would be false doctrines and false Christ of all kinds?

Dr. Talmadge French: [00:10:29] And Paul himself said it was happening right under his nose

Ryan French: [00:10:33] Right in the beginning, Judaizers…

Dr. Talmadge French: [00:10:34] But those errors, of course, weren’t Trinitarian, you don’t see anything remotely Trinitarian until close to two hundred, certainly, I’ve had a lot of Trinitarians say to me, well, oh my goodness. Well, if it could happen if Trinitarianism evolved by two hundred, it could have been one hundred years earlier as if the one hundred years doesn’t make a difference. Look at America right now, how quickly it’s gone from one type of country almost into socialism or bordering on it. We’re literally battling right now for the soul of America all within twenty-five years. So, think of that.

Ryan French: [00:11:16] Amazing how in one or two decades the whole world can change.

Dr. Talmadge French: [00:11:19] And if you add a century to it, so in a century you could have a church, for example, a Pentecostal group could start off as holiness and one hundred years later, not even know what holiness is.

Ryan French: [00:11:33] Not even resemble what they began as…

Dr. Talmadge French: [00:11:35] I was a part of a Pentecostal group that was strict holiness. And then within twenty-five years, they dropped it and moved on to something else. And today they don’t even know if they’re Pentecostal.

Ryan French: [00:11:46] I was listening to a podcast the other day. I can’t remember his name. The podcast is called Apologia and they’re Trinitarians. I think they consider themselves Southern Baptists of some kind. And he was really attacking… Actually, the podcast, for the most part, they’re pretty interesting. But out of nowhere, he started attacking what he called Modalists. But of course, he’s talking about oneness people and he wasn’t attacking us because I think he was looking at a kind of a charismatic, non-denominational, kind of wishy-washy group. They’re not really oneness, but they’re not really Trinitarian either. They’re just kind of a “whatever” kind of a deal. And it was so interesting because he had spent the beginning of the episode talking about Sola Scriptura and the inerrancy of Scripture, which, of course, I was on board with that. It sounded like something I would say that we’ve got to hold… we’ve got to pull all of our doctrines out and hold everything up to the light of Scripture, which is language that I identify with. But then when he started attacking modalism or the oneness and basically rebuking this group very strongly for basically rejecting what he called the Triune God or the Triune Godhead, he never used the word Trinity, which I thought was interesting. He always used the word triune. Instead of appealing to Scripture, he never once appealed to Scripture to do that, he appealed to church history. And I thought, how interesting, you just spent your forty-five minutes basically saying we’ve got to hold all of our beliefs up to the Word of God. But then when you’re defending your triune belief in the Godhead and a triune baptism and all of this, instead of going back to Sola Scriptura, you’re going to church history and stopping there and you’re not even going all the way back in church history. You’re going…

Dr. Talmadge French: [00:14:00] Well, it’s really enlightening that you’re hearing this podcast and they’re doing this because that’s exactly what goes on with Trinitarian thought. Now, that doesn’t mean that Trinitarian scholars don’t think they can prove the trinity in the Bible. They basically think that they’re proving the trinity in the Bible through a series of hints. Like how can you have a Son if there’s not a Father? And so, everything’s through hints. There’s no direct teaching about it.

Ryan French: [00:14:39] You’ve got the dove and Jesus and the voice…

Dr. Talmadge French: [00:14:42] I’ve often said this, and this is the way most oneness people think. If the Bible meant to teach a trinity, it would say there is a trinity. Now, then you would have the problem that Moses did not believe in a trinity, and the God of the Old Testament then and the revealed God of the New Testament would be very different. So they would say, well, the Son came. This is Trinitarian logic. So the Son came, was born, and came to earth and that proved there was a trinity before. So the logic of Trinitarianism theologically is not rooted in the Bible. It’s rooted in what the church accepted over three hundred years. And so, they have several issues with it, of course. But let’s go back to this group then that says, well, we’re going to condemn oneness people because of church history. That’s basically what they’re doing. They’re saying that we have to trust the church. So, whatever the church said in three hundred or five hundred, no matter that it became Catholic…

Ryan French: [00:15:46] I was just going to say, why aren’t we all Catholic then?

Dr. Talmadge French: [00:15:48] Well, we would be if we followed that logic. But they’re not following logic. The only thing they’re following logically in that period is the doctrine of the Trinity. They don’t believe much else about it. And of course, the Catholic Church had lots of issues that even to this day are so far from Scripture. And oneness people are simply saying the trinity is not found in Scripture, therefore we don’t embrace it.

Ryan French: [00:16:18] This guy went so far as to say, and I’m not even mentioning his name because it’s not worth it to me, but I’m just wanting to think through the logic of how… I view him, I guess, as maybe a stand-in or a type of that group’s way of thinking. He was basically saying that if you’re not Trinitarian and again, I thought it was fascinating he never used the word Trinitarian or Trinity, but if you don’t believe in the triune Godhead, you’re not a Christian. You’re a cult of Christianity. In fairness to him, I’m actually thankful that he believes what he believes and that he’ll fight for it because I feel much the same way. But in reverse, I feel like, for example, I look at the Catholic Church in some ways as a Christian cult as well, at least theologically. I don’t mean that everyone in the Catholic Church is a cult, but at least the leadership of it. But then there’s also this secondary growing movement. That. Other generations have not seen like my generation is seeing, and that is a middle group that says, well, it doesn’t matter if you’re trinitarian or oneness. Because what people will say and I know you’ve heard this, that it’s all, it’s just semantics. It’s just semantics. So that’s why you have a lot of people, and we’re really rabbit trailing, but this is a great discussion. You have a lot of people who will say, how we’ll all kind of meet in the middle and we will baptize people and we’ll say in the name of the Father and the Son and the Holy Ghost, whose name is Jesus, and then they feel like they’re covering all their bases. And they’ll say, well, when you speak of the Trinity, we’re actually oneness. But then you have groups like this guy at Apologia who considers that to be heresy, and then you have groups like us on the complete other end of the spectrum. How do we start to combat? What I think of as the growing trend towards this kind of middle ground wishy-washy it doesn’t matter?

Dr. Talmadge French: [00:18:42] That is exactly the most important question because what you’re really describing is the state of the Christian church today. You have Christianity, let’s call it Orthodox thinking. All right. The fellow you’re describing, whoever he is, is typical of people that are trying to hold on to Orthodoxy. Now he would be opposed to Catholicism. I’m just guessing. And so, in most of its varieties. But yet what he means by Orthodox thinking is there has to be something that roots, that roots the church and that’s Trinitarianism. Now, the fact of the matter is, though, that Christianity has moved away from that. They’re no longer looking at trinity. Christian liberalism is no longer worried about the trinity. This has been going on for a very long time. We’re talking seventeen hundreds all the way to now. So, we’re talking a very long time where Christians have begun to quit… For example, the deity of Jesus will this fellow you’re talking about is going to fight for the deity of Jesus. So really what we’re

Ryan French: [00:19:58] Really common ground there, which is interesting…

Dr. Talmadge French: [00:19:59] We have common ground.

Ryan French: [00:20:01] It’s weird because we wind up almost having common ground with people who are very opposed to some of our beliefs…

Dr. Talmadge French: [00:20:06] His starting point is the trinity. You either start with the trinity or you’re nothing. That’s what he says. Right. Liberalism has no starting point whatsoever. It’s what we think of it as sort of the squishy middle. All right. Now, Catholics are very Orthodox. They are basically unchanged now. There’s lots of troubles in the Catholic Church, but they’re basically unchanged. They’re still holding to the idea of the pope and the universal nature of Catholicism and the trinity. They’ve altered almost nothing regarding the trinity, even though many Catholic scholars have come along and wondered about the possibility of modal thinking and so on.

Ryan French: [00:20:51] And there’s even been outpourings of the Holy Ghost in the Catholic Church, is that correct? I don’t mean in the church as a whole, but in individual churches and…

Dr. Talmadge French: [00:20:59] Absolutely, there’s been a major outpouring in all denominations and people have accepted speaking in tongues. It’s somewhat fading at the moment.

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Dr. Talmadge French: [00:22:48] What we’re seeing then is that there’s what liberalism has become, and what the oneness movement has become, and this is what this fellow is reacting to. The oneness movement, if you look at various groups that have diverged from Trinitarian thinking, you could think of the squishy middle and the liberals as diverging from Trinitarian thinking. But it’s not wholesale abandonment of Trinitarianism. But so you look at the groups out there that say, I just don’t think the Trinity is the right answer. Well, the largest group of those are oneness people because we’re talking somewhere between 30 and 50 million living believers right now that stand strong for oneness theology. All right. And so these folks are trying to hold on to a complete one hundred percent trinity is the answer. Well, the Catholic Church does it and they’re doing it. And we might call him the orthodox conservative element, they are doing it.

Ryan French: [00:23:50] Is there anybody else who holds on? And I know there is. But we could just for people who might be thinking with us in this discussion, aside from the Catholic Church, aside from maybe the Southern Baptists, are the Presbyterians still holding on to Trinitarianism?

Dr. Talmadge French: [00:24:07] They’re split on the issue; Lutherans are split over lots of issues. So, you have a lot of liberals who would talk about the trinity, but they don’t believe in the Trinity in the way that we would think of as Orthodox. Right. They’re not quite sure of, for example, the deity of Christ is extremely squishy in the middle…

Ryan French: [00:24:35] Can you explain to people who may not understand what you mean by the deity of Christ…

Dr. Talmadge French: [00:24:39] That Jesus is actually God…

Ryan French: [00:24:40] So maybe mention a popular, I’ll use the word heresy or false doctrine, that people are falling into about the deity of Jesus, that he was not God…

Dr. Talmadge French: [00:25:04] Liberal Christians like, you know, it goes all the way back to the seventeen hundreds of people like Schleiermacher who thought that you could never be certain that Jesus was Divine. He wasn’t necessarily Divine. What he did was from God. So, the heresy would be what conservatives today would refer to as the Fatherhood of God, that God was just the Father. The Son was not Divine. So, you would end up with one God, but Jesus wasn’t part of a Godhead.

Ryan French: [00:25:40] What would you call that doctrine?

Dr. Talmadge French: [00:25:42] Well, I call it liberalism or theologically, it was this idea of the Fatherhood of God.

Ryan French: [00:25:48] Now how is that different from Divine Flesh?

Dr. Talmadge French: [00:25:53] Oh, totally. Yeah. There’s no relationship. Divine Flesh is that Jesus was not only God but that his flesh was Divine. His flesh was not his actual flesh. It was not an actual flesh. It was Divine something. Yes. Which is which is heresy!

Ryan French: [00:26:08] Which denies the humanity…

Dr. Talmadge French: [00:26:10] It sacrifices the real humanity of Christ. So that’s a totally different error which is not just something that we see in Pentecostalism, it’s something that you see all the way back to the time of Luther. This idea that there was for example, that all comes from the idea that the Catholics said you could eat the actual flesh, the Eucharist, that when you take the Eucharist, you put it into your mouth, it becomes flesh. So, in that came all kinds of error, which, of course, is one of the problems with Catholic thinking, just one of the things. But you see, the fellow you’re talking about is attempting to hold on to the absolute trinity of God, whether the Bible ever taught it or not, because what they’re going to do is extrapolate it back. Now, in other words, say, even though the Bible doesn’t explicitly teach it, it’s there and that’s what they believe, though they never said it. Now, that’s, of course, rather crazy to say they believe something they never said they believed and never even used the word trinity.

Ryan French: [00:27:12] Yeah, I was going to say… So, this is kind of how our relationship for those that don’t know, I’m very privileged to serve with Dad, going on nine years now, here on the south side of Atlanta. The way we work in our church is, dad’s the genius and I’m always kind of the everyday weird word guy, but speaking of the word weird to use completely nontheological terminology, don’t you think? I don’t mean this in an ugly, disrespectful way. Just logically, isn’t it weird to go to church history? To pull the doctrine of the Trinity, but then ignore church history to leave the Catholic Church and then try to go back to the Bible? Just logically, isn’t that flawed? It’s flawed in so many ways…

Dr. Talmadge French: [00:28:17] So one way to think of it, if we could not get too complex, is that they look back into church history and try to find the trinity. And of course, it did develop in the hundreds and hundreds of years so that you ended up with basically just one church that was Catholic. Now, that doesn’t mean there was just one church because we started up this discussion asking the question, did the oneness movement go all the way back? And I said, well, the answer is yes, it does go all the way back. But the question is, how does it do that?

Ryan French: [00:28:54] Well, and my answer is always that this movement goes all the way back to the Old Testament. Right. But you know that that’s a simplistic answer.

Dr. Talmadge French: [00:29:02] So what oneness people need to be doing is finding out how it went all the way back, because you’re not going to have the enemies of the oneness of God looking for answers for how the oneness was embraced. I’m quite convinced by church history that there were tons of oneness people. And I see…

Ryan French: [00:29:25] Yes. OK, so we’re going to jump into that in just a second. But I keep feeling the need to backtrack for people who aren’t… I know we have people who have these kinds of discussions and read these kinds of things all the time, but I know there are some wonderful people out there and maybe this is the first time they’ve really used some of these terms. So, let me go all the way back to kind of the beginning. And you used the word restorationist. Can you just give a brief definition of what a restorationist is? OK, and you know, we’re restorationist.

Dr. Talmadge French: [00:29:57] Many Christians that are not Pentecostal are restorationists and almost all Pentecostals are restorationists. A restorationist is someone who views Christian faith as something that they lost.

Ryan French: [00:30:17] Martin Luther for example?

Dr. Talmadge French: [00:30:18] Well, Lutherans are not, strictly speaking, restorationists, but there were many restorationists…

Ryan French: [00:30:27] But Martin Luther himself was…

Dr. Talmadge French: [00:30:28] Martin Luther saw himself as restoring to the church what he viewed as Catholicism’s having lost. So, you end up with Lutheranism now, Lutherans themselves did not view themselves as strict restorationists. And like Pentecostals do, Pentecostals view themselves as restorationists because people were not baptizing correctly. Well, let’s say, for example. The Catholic Church baptizes infants, yes, so do Methodists, so do lots of people, but restorationist-minded people say we have to go back to the Bible to find our answer. Or oneness Pentecostals say that not only for the way you baptize but people speaking in tongues. Well, did speaking in tongues stop? No. But did the church as a whole stop preaching, speaking in tongues? Obviously, they did. Certainly, was not practiced in the era of the Catholic dominance and so on, and so now does that mean nobody was speaking in tongues? No, I suspect a lot of people were speaking in tongues, but it was not something you got away with because Catholicism basically choked it up. There was a whole lot of rooting out people that didn’t believe what they wanted you to believe.

Ryan French: [00:31:51] That tags perfectly with where I wanted to go next, which is kind of a twofold question. I wanted you to maybe introduce Michael Servetus to people who maybe have never heard of him before. You might give some information they don’t know. But also tagging into that, at what point did the Catholic Church become militant in the sense that they forced you to believe with the sword? You’ve got the Crusades and you’ve got the Catholic Church burning people at the stake. I often tell people, well, of course, in history, if you’re oneness and if you were speaking in tongues you were probably going underground because otherwise you might get burned at the stake. Or you might have your tongue cut out. So, when did that start? When did the church become violent, which to me is evil, of course? Can you imagine if the Church was trying to be militant today how we’d be…?

Dr. Talmadge French: [00:32:59] You know, it’s interesting because the group that you were describing at the beginning that is trying to hold on to strict Trinitarianism and condemning oneness people would probably say that when Calvin burned Servetus at the stake that that was OK because how dare him deny something that Calvin believed was 100% theologically correct.

Ryan French: [00:33:27] So for people who don’t know John Calvin…

Dr. Talmadge French: [00:33:30] Was a reformer of Protestantism who had Servetus because he was oneness had him burned at the stake.

Ryan French: [00:33:39] So what time are we talking about here?

Dr. Talmadge French: [00:33:41] That was in the fifteen hundreds.

Ryan French: [00:33:45] So you’re about a thousand five hundred or so…

Dr. Talmadge French: [00:33:49] So we’re talking five hundred years ago. So, think of it. The Church involved in five hundred years at the beginning from an Apostolic Bible group. By 500 years later you have basically them talking about is Mary the mother of God and is there a pope that rules the church? None of that’s in the Bible. And yet that’s where the church is. Trinitarianism is pretty rampant in Christianity by then.

Ryan French: [00:34:15] John Calvin, even today, you have Calvinism and probably, I think, one of the most dangerous, deadly false doctrines that still permeates a lot of. Quote unquote, Christian thinking is what I call once saved, always saved, or the doctrine of eternal security, where no matter what you do, you can’t be plucked from the hand of God. You can be an adulterer. But if you’ve said your prayer and all that, then you’re saved. Or you’ve got some people who are Divinely destined for Hell and some people are Divinely destined for Heaven because God chose… All of this is Calvinism or finds its roots in Calvinism. And so, you have this massive segment of Christianity that puts Calvin on this huge pedestal. And yet he was a murderer. In my mind. I consider him wicked. Are you willing to say? We’ve talked about this, but are you willing to say that Calvin was a wicked maniac. And I know he was a genius in a certain sense, but…

Dr. Talmadge French: [00:35:15] Oh, I don’t think anyone that burns people alive, is anything short of a wicked person. OK, so but to what I was referring to a moment ago, I’ve been very outspoken that Calvin’s behavior was unbelievable. And he was no. It turns out that here he was one of the most outspoken critics of Catholicism in the fifteen hundreds, and yet he used the same tactics. That was to kill the people he opposed, kill the opposition. Now, I had a professor because I’m oneness, but I haven’t always been and had a professor at a Christian university that I attended told me that you have to expect you’re going to be burned alive if you oppose theological thinking. And I said, so you’re saying that killing Christians is OK? And he said, no, no, I’m not saying that. I’m trying to say you have to understand that we have to forgive Calvin. I said, no, I cannot forgive Calvin. Nobody can forgive Calvin. But God. He murdered a man for no reason. So in other words, using that was the Catholic notion. And by the same token, Catholics forgive their past for killing, who knows how many thousands of people. I mean, in horrific ways, just think of the Inquisition. But to simplify this, though, what actually occurred. So you got 500 years of the early church where there was things happening, where the faith and speaking in tongues and baptism in Jesus’ name was becoming a minority and people were pushing it back. I call it the Dark Ages and I don’t get this from oneness people. I get this from conservatives who now are nervous about using the term the Dark Ages, where they begin to move into a period of time where one group began to take control of Christianity and everybody like you couldn’t, for example, at the time of the Reformation, which was fifteen hundreds and the hundred years or two-hundred years before that, you could be executed for owning a Bible. Yes, for printing a Bible, because the Catholic Church said nobody could control the Bible but them.

Ryan French: [00:37:41] Amazing stories of people who got a Tindale Bible and go hide in their closet to be able to read and…

Dr. Talmadge French: [00:37:48] So a lot of people were really moving back into what I’m thinking of as a New Dark Age and have been for a very long time. It’s probably the era just before the coming of the Lord. But what actually occurred is that in that era where, for example, you could be executed and were executed by either a Catholic or a Protestant if you immerse people. If you just took a person out and baptized them in a river and buried them and they found out about it and got caught. You could be executed.

Ryan French: [00:38:31] So and then in modern history, I don’t think it’s as bad now as it was. But, you know, theologically speaking, there was a time where you were culturally burned at the stake or intellectually burned at the stake, you were blacklisted, you were boycotted. If you deviated from at least trinitarian orthodoxy, it’s always amazing to me how you have all these denominations, the Baptists, the Catholics, and of course, the Baptists have all kinds of variations of denominations, the Methodists, the Lutherans…

Dr. Talmadge French: [00:39:06] And the Church of God…

Ryan French: [00:39:07] You have all of these and they’re all united by trinitarianism. And if you walk in that orthodoxy, it’s like you’re OK, no matter what else you do. I’ve always thought that was strange and very telling… It’s one of the major doctrines that they have that is non-biblical and totally historical in context. And yet that’s what unites them. And then they put everyone else in this camp of being anti orthodoxy when in reality we’re really the orthodox ones… I want to just say something before we go back. You were talking about people being burned at the stake just for owning a Bible in the Dark Ages, where all of this time in church history, where the Catholic Church controlled the narrative of Scripture because only, they had access to the Bible. So, you were having to completely trust a priest and the pope and his emissaries to tell you what the Bible said via their interpretation. And, of course, we know now that the Catholic Church has moved far beyond the Bible and the pope can speak for God as God, and his word becomes in their way of thinking, just as an errant as the word of God. So that creates all kinds of problems. And so, you have all of these years where people were hungry. This is a whole nother discussion. I’d love to have about men like Tyndale, who you mentioned, and Wycliff, who I mean, they gave their lives to be able to translate the word of God into a language that the commoner could read and understand without having to know Latin or Greek or Hebrew. And they did all of this knowing that they were going to be persecuted and probably killed at some point. And then they distributed these precious Bibles to people, often handwritten, and people were secretly getting them. I mean, some of these stories that I’ve read where I mean, it just makes you weep when people get a Bible and they’re having to hide it, they’re trying to read it for themselves. And so, you have this kind of this imposed dark age of spiritual ignorance where people, God bless them, they’re walking in darkness. But it was really the blind leading the blind. And the blind had no access to light because the Scripture was being completely controlled. But today, I think this is the point I wanted to get at. As you said, it’s like we’re going back to that. But this is different today. It’s like we have a self-imposed dark age where people have more access to the Bible than ever in the history of the world. I mean, even as I’m old enough now to remember a time when if you wanted to read the Bible. You were going to have to go to the bookstore and purchase a Bible for yourself. And if you wanted one that was going to last you were going to have to spend a good deal of money. But now people via smartphones, which it just seems like smartphones, have been with us since the beginning of time, but they haven’t. It’s a fairly recent phenomenon. And the Internet and computers, you can go to Bible Gateway right now and you can read the Bible online day or night, completely free, any translation you want, even horrific ones. But you have access to it. And yet statistics tell us that people are reading the Bible less and less and less. So, it’s almost as if we have this overwhelming access to it and now people are indifferent to it. It’s not that there’s a class of people above us keeping us from the Word of God, it’s that people are keeping themselves.

Dr. Talmadge French: [00:43:42] Ok. Well, let’s go back to something we were talking about, and that is what does a man like Michael Servetus represent? Because the initial question has been do I believe that the oneness, Apostolic Pentecostal faith of repenting, and baptizing in the name of Jesus, receiving the Holy Spirit, and living holy, did that go all the way back to the early church? All those centuries, so Servetus represents a person. Who not only died for the very message that I’m preaching right now, but he represents an entire generation of people that believed because even though church history is difficult to trace, because, you know, the victors wipe out a great deal of the writings and..?

Ryan French: [00:44:50] Yeah, they get to write the history.

Dr. Talmadge French: [00:44:52] And plus, if you know your children are going to die, if they find out who you are and where you are, you keep that a secret. So, you have these, you know, evidences. So, I’m going to give just a quick answer now that we’re in the context of Michael Servetus, who died brutally, by the way, I mean, of course, you couldn’t be burned at the stake without it being brutal, but the entire episode was brutal. It was a man that at the age of fourteen knew seven languages, I mean, he is one of the most brilliant men of the Reformation.

Ryan French: [00:45:25] …and not just the theologian.

Dr. Talmadge French: [00:45:27] And he had gone to Calvin because he wanted so desperately to talk to him about the need to get back to Scripture. And they executed him. So, all of the people that held to oneness views throughout the centuries, we cannot excavate all of their writings even though we know about lots of them, but we don’t know what all of them believe because they’re lost to history.

Ryan French: [00:46:04] They’re not in the iCloud.

Dr. Talmadge French: [00:46:05] And yet, if you say that to someone who’s the victor, who says, well, I’m a trinitarian and I am, bless God, it goes all the way back. And you said, well, you have killed all of our people. How are we supposed to be able to then mount a historical defense? We don’t have the ability to dig out their graves and find all their writings. But we know they were there because when we trace the evidence, we can find the group that he came from and why he held the oneness view goes all the way back to his childhood. And it’s difficult to do, but it can be done. We know that in, for example, that in Spain, where he was born, there was a group there baptizing in Jesus’ name all the way back. So, and what that did for me was it didn’t just demonstrate that Servetus believed in the oneness of God, but that he applied it to his understanding of baptism, in other words, he didn’t baptize in a trinity formula because he came from a group that didn’t baptize in the trinity formula and that this is the way you almost have to do history. Throughout the entire period.

Ryan French: [00:47:17] Servetus was a genius. Yes. Don’t you think some of Calvin’s venom towards Servetus was jealousy not just theologically rooted?

Dr. Talmadge French: [00:47:30] There’s no doubt it was jealousy. There was a whole lot of jealousy. Yeah, Calvin as a man, not as a scholar, had a lot of faults. And one of them was this. I mean, he’s the great scourge on Calvin was the burning of a Protestant. He was burned. He became the martyr that shocked the world. There’s not a long history of Protestants burning one another. Right. But Servetus who was oneness is the one that they that basically…

Ryan French: [00:48:07] Is Servetus the only individual that we know of that Calvin burned or did… Was that common practice for him to have people executed?

Dr. Talmadge French: [00:48:15] No, it was not common practice for him to execute people.

Ryan French: [00:48:20] You mentioned…

Dr. Talmadge French: [00:48:21] So I want to say this, since we’re right there, that it’s difficult to understand why a trinitarian would be so opposed to oneness thinking because modalism espouses 100 percent the Father, Son, and the Spirit. Absolutely. And as one God, totally not in a trinitarian sense, but absolutely one God. Jesus is Divine. Jesus is God. The Holy Spirit is God. And they’re all one, actually one. And yet they’re so opposed to it that the hatred for it would literally lead a man to burn another man at the stake. I find it. I mean, to…

Ryan French: [00:49:07] To me, I’m just going to make a very controversial statement, maybe not to us, but to many Christians, it’s demonic. It’s rooted in a demonic…

Dr. Talmadge French: [00:49:19] Well, you mean to kill someone?

Ryan French: [00:49:22] Well, trinitarian itself is, well, demonically inspired. I mean, when you have a group of people perverting the word of God and then turning into a movement that’s murdering people. To me, that is evidence of it being a demonically inspired theology. And for that to be the hill that, quote-unquote, Christians would be willing to kill people on. Throughout history and then today, for people to be willing to intellectually and culturally kill people to use extreme language…

Dr. Talmadge French: [00:50:04] It’s extreme to burn someone at the stake. And then you also have the context that now after the oneness movement has been around here for over 100 years now. So today the trend is what liberalism is doing to say, I don’t believe in all that holiness and baptism in Jesus’ name and moralism, but I accept that they’re genuine Christians. That’s the trend. Yeah. So, your friend, the fellow you were listening to, he’s in the minority because today…

Ryan French: [00:50:41] He’s rejecting that…

Dr. Talmadge French: [00:50:43] He’s rejecting that trend that says, hey, I can accept because the Pentecostal church today, the oneness movement within it is massive. And even Trinitarian Pentecostals are more and more embraced. For example, I’m involved because I have a Ph.D. and I’m involved in lots of things in Pentecostalism. I’m involved with Trinitarians that I totally oppose their theological stance. And yet I’m in academic societies with them trying to get the oneness message in my beliefs and my writings out there. And they’re willing to allow that by not burning me at the stake,

Ryan French: [00:51:26] Not anymore.

Dr. Talmadge French: [00:51:27] They’re not anymore that’s the trend. Now, that doesn’t mean there are tons of people that hold to a Trinitarianism. I guess we’d have to wait till the Lord comes to figure out what’s in people’s hearts. But the sad thing is that Calvin didn’t wait, he just went ahead and burned, burned oneness people. That’s what he did.

Ryan French: [00:51:49] Maybe we have someone listening who and I’m sure we do or will maybe they are trinitarians or maybe they’re not sure. And. They’re trying to think through, and I’ve had many sincere people, many sincere, good Christians who when I say this may take it in a condescending way and I don’t mean to be condescending, but what I think of as low information Christians, they don’t really know anything about church history. It’s amazing how many people you meet now. They don’t know anything about church history. They really don’t know their Bible. They might know like for God so loved the world. They might know, John, 3:16 or something like that, but they don’t really know Scripture. And so, they’re trying to very simplistically and sincerely, which, by the way, you know, if you will approach God simplistically and sincerely and you’re truly doing that with a heart to seek after God. You know, I believe the Bible says Jesus himself said seek and you shall find knock on the door, it will open. So that’s a beautiful thing. I’m not criticizing that. But maybe someone’s asking themselves and I even know apostolics who ask themselves this question, what is the difference theologically, and how does it affect our salvation? I always come back to baptism, but if I’m a trinitarian, or if I’m oneness, what does it matter to God? Why would God care how I view it, and I know that’s a big, broad, crazy, strange question loaded with minefields, but what does it matter? That’s really what the middle is asking. What does it matter? Does it ultimately matter if you’re trinitarian or if you’re oneness or…?

Dr. Talmadge French: [00:53:35] It must matter. Let’s keep it in the context of our conversation right there. If it mattered enough to a trinitarian to kill a man who didn’t believe it. Then there is an enormous difference in my mind, having been a Trinitarian. And of course, I know a whole lot of oneness people who were trinitarian and there’s lots of them, they get a lot of flak because trinitarians believe that, as you said a moment ago, that if you think that Jesus is God but is not a second person in the Godhead, then you’re not even going to Heaven. That’s how strong they are now, I believe that trinitarianism and oneness doctrine are the same as light and darkness, because trinitarianism is not a biblical message when you say that Jesus is not God himself, but he’s part of God himself. That’s not a biblical message. Jesus is the Alpha and Omega. He’s the totality. He’s not part of the Godhead. He is the Godhead. So in my mind, trinitarianism was the godhead of a Christianity that had lost its way. The oneness doctrine is the godhead of the apostles, so it makes all the difference now, which is why we call ourselves apostolic.

Ryan French: [00:55:06] And so they change baptism. From Jesus’ name baptism to trinity baptism. But that in itself is heresy beyond… This is where I always go, right? Because it’s the easiest one to go to. The greatest flaw or the greatest evil of trinitarianism. Is that it now becomes a changing of the mode, the salvific mode of baptism, where now you are baptizing people in titles instead of in the name and we know that the name is really where the efficacy of baptism comes into play. It’s not the water. It can’t be the water. The Bible tells us that over and over again we’re supposed to be baptized in water. But it’s the calling of the name that is where the power comes from. So, you have trinitarianism that now affects the way you’re baptized, that directly impacts your salvation. And then also in the way that you prayed, because I talked to people all the time who are trinitarian and they’ll say or I’ve talked to people who used to be trinitarian and now they’re oneness and they say, I don’t know how to pray because should I be praying to the Father? Should I be praying to the Son? Should I be praying to the Holy Ghost? So now you’re not fulfilling Scripture and saying whatever you do in word or deed, do it all in the name of Jesus. It affects all of it in a strange way.

Dr. Talmadge French: [00:56:48] I agree. So, we’re deep here, we’re tiptoeing into church history, but we’re currently in a very deep theological question when we are thinking about how trinitarian thought and oneness thought are different. But that’s precisely what the church, the church was dealing with, going all the way back. What we’ve done is we’ve pulled ourselves for a moment out of just a theological intellectual conversation into a real practical world. How does this theology practically affect individuals and the tragedy of any false doctrine, just like any error, whether it’s religious or not? Error, always falsehood always has practical, real-world implications that wind up hurting everyday human beings who are seeking after God. This is the great tragedy of error and false doctrine. Of course, Jesus warned us this would happen. I’m always amazed when people act shocked that this could happen because it was so clear he couldn’t have possibly been clearer. You’re going to be persecuted. I think as Americans, though, we’re just so spoiled because we’ve had such a long history of freedom, although I think that’s in jeopardy. We may not get to enjoy that, at least not the way we have for much longer. At the rate, we’re going. What’s on the horizon? Only God knows. Only God’s plan is good. The rest of it is looking darker and darker as we go.

Ryan French: [00:58:57] Quickly. And I know we’ve gone close to an hour here, and I appreciate your time. I really do. We’ve already talked about Michael Servetus. I mean, we could just spend an hour introducing Servetus to people. And I feel bad saying what we’ve said without clarifying more for people. My hope is maybe this will spark people’s interest and some people will go dig deeper.

Dr. Talmadge French: [00:59:22] Yes.

Ryan French: [00:59:23] Sebelius as well, a different era. But in church history, we do know of some oneness or at least medalists who were speaking of these things. Can you mention just some of the common ones that we know of aside from Sebelius, and give just like the quick bullet point information about who those people, those people might be?

Dr. Talmadge French: [00:59:47] Well, there are dozens of oneness… What scholars sometimes call modalists. And the word modalists means that instead of there being multiple persons of God, there is God acting in different modes. So you call that modalism and the trend in modern theology is to think of God in modes. And so Carlebach, for example, spoke of modalism and favorably, but he, of course, still maintained they believed in the trinity. But so all the way back through church history.

Ryan French: [01:00:28] Is it correct to call ourselves modalists? Are we?

Dr. Talmadge French: [01:00:31] Well, I’ve always said there’s nothing wrong with it, but sometimes people are uncomfortable, especially current leaders in the modern oneness movement. I think most oneness people are uncomfortable with that because they don’t know where it came from or they think it came from the enemy or something. The fact of the matter is, modalism is a way of describing anyone who holds to a godhead in which the Father, Son, and the Spirit are in some way modal. And Oneness beliefs hold that Jesus and the Father were just modal differences, that the way in which God revealed himself in the Son was not a different person than the God who revealed himself in the Spirit. That’s what oneness is. So, to me, that modalism is fine. It’s just that some oneness people today are worried that there are forms of modalism we disagree with. So, I don’t have a problem with it. But, you know, that’s just the way it is. And so, for trinitarians to say modalists is helpful because they then realize you’re talking about church history, they typically think of them as modes because the term oneness is a fairly recent term. It’s a term that came to be very popular among former trinitarians that had become modalists and their view of who Jesus was. They saw it as a revelation a Divine revelation that Jesus was the Father in his human form, in the mode of humanity and therefore the son was not another person. It was the Father revealing himself. And this is exactly what Servetus taught. It’s exactly what Sebelius thought.

Ryan French: [01:02:24] Is it overly simplistic theologically, because I always go to the overly simplistic, but is it overly simplistic theologically for me and many others who have done it? To use the analogy that I’m a father and a son. Because people say, how can you be the father and son and I often say to people, I’m a father and a son. I could be multiple things at once but that doesn’t make me multiple people. But in the end, I have a legal name that must be used legally.

Dr. Talmadge French: [01:02:57] And we can see that we’re moving now again into a very deeply theological way of understanding, which is important. It’s absolutely essential, but it’s difficult for some people, like, for example, trying to understand trinitarianism, you cannot comprehend. It’s not hard because you would have a father and a son who are both internal and they’re both God, they’re both gods within a God. That’s simply illogical. How can you be? And they’re going how can you…

Ryan French: [01:03:24] Right. How in the world can you both be all-powerful? Right.

Dr. Talmadge French: [01:03:28] So but the same is true here when we’re talking about trying to explain modalism. Does it mean that I was a father, and I was a son? And of course, it is true of God. God was both Father and Son. How did that occur? Well, at the same time that he was a Father. He also became the Son. He didn’t quit being the Father when he became the Son. So, any modalism that held to that view I’ve just described. And so, this becomes deeply theological, rather because…

Ryan French: [01:04:03] He overshadows Mary.

Dr. Talmadge French: [01:04:05] That’s right. The Father and the Spirit. So, the Spirit is the Father’s spirit. The Son is the Father’s humanity, you see. So, God becomes the Son. God is working in the Spirit. They’re not separate persons as though…

Ryan French: [01:04:22] Well, and even with Jesus you have this kind of interchangeable language where I come from my Father, but then I’m sending it. So even Jesus was kind of using interchangeable language that to me if I was trinitarian, would be extremely confusing because how could Jesus be sending his Spirit? You know, how is that even possible if they’re not the same thing?

Dr. Talmadge French: [01:04:45] So what we’re doing is we’re explaining how the oneness view differs from the trinitarian view. And so when oneness people view, Jesus, they view Jesus as being the revelation of the Father. He is the Father in his human form. He came to earth in Jesus Christ. So, yes. So, when says, for example, we’ll just give one example that this is very important to oneness theology, that Jesus said it’s not my work I’m doing. Yeah, I’m doing the works of the Father. All right. So it’s trinitarianism that can’t account for that. Now they claim they can because they say the Son laid down his deity or something like that.

Ryan French: [01:05:31] Almost every intellectually honest trinitarian that I’ve ever talked to or heard. At some point will get to a place where they say, I believe in the trinity, but it’s inexplicable. I believe in it, but it’s a great mystery that we’ll never fully understand. It’s the great mystery. How does the average trinitarian deal with Jesus saying something like, you know, Philip, if you’ve seen me, you’ve seen the Father?

Dr. Talmadge French: [01:06:00] Right now, my contention is they can’t. Now they will appear to be answering it, they’ll give answers. But, you know, you can give answers that aren’t answers. And that’s what trinitarians have to do when you get to the point where you’re talking about the biblical Jesus. He is not saying I’m another person from the Father. He’s not saying that. But they would then argue they said the opposite. How could you be the same person? This is where trinitarian. But when you’re not going back to John 14, where Jesus said, if you’ve seen me, well, you know, that’s not the question you ask. You didn’t ask that one you ask. Yeah, you did. If you’ve seen me, you’ve seen that his response was, if you’ve seen me, how can you ask me?

Ryan French: [01:06:45] Right.

Dr. Talmadge French: [01:06:50] So a trinitarian would have to go back to John 10, four chapters earlier where Jesus said, I and the Father are one. And then they would have to argue that one there doesn’t mean one.

Ryan French: [01:07:02] I was just going to say, how could you even go to John…

Dr. Talmadge French: [01:07:08] They have to attempt to build a multiple-person God. That’s still one God, which of course, that in itself is illogical.

Ryan French: [01:07:17] Yes, it’s illogical. Now, this brings me to something I wanted to mention and define for people. We’ve used the word modalist, but then there’s another word people use for oneness people. Apostolic monotheism or monotheistic. So just simple mono meaning one and theistic meaning God. In the Old Testament, one of the great defining characteristics of the Old Testament and the great separator that God gave for the Israelites was the fact that they were a monotheistic people. Israel, the Lord, our God is one in a world at the time where Egypt, they’re worshipping thousands of gods and they have a god for everything. The sun, the moon, the stars, the grass, the bugs. And then you have all of these other pagan nations that are worshipping multiple gods. And then and then God commands. He says, you know, there’s no other God before me. Thou shalt have no other God before me. Do Trinitarians? Now, I’ll just put my belief out there, no matter how offensive it might be, I believe that trinitarians, if you follow their doctrine logically, are polytheists, meaning that they do believe whether they claim it or not, because most of them don’t, but they do essentially wind up worshipping three gods, which to me is an absolute affront to God himself in the sense that God over and over and over commands us to…

Dr. Talmadge French: [01:08:56] Yes.

Ryan French: [01:08:57] …understand that there is one God and that we’re to serve him alone. And when you separate him into three persons or beings now, you have done exactly what God essentially in my mind, what Satan did was he came in and he was able to convolute, quote unquote, Christianity to the point that now you have idolatry in the church.

Dr. Talmadge French: [01:09:17] Right.

Ryan French: [01:09:19] But the idol that winds up being worshipped is supposedly the true God. But I know that most trinitarians would not. Am I correct in saying most trinitarians would never claim to be polytheistic? Is that correct? Absolutely. No one would claim not to be monotheistic.

Dr. Talmadge French: [01:09:37] They do claim to be. And they and technically they are monotheists now, OK, because they say…

Ryan French: [01:09:43] How?

Dr. Talmadge French: [01:09:44] The reason they can claim it is that they make every effort from Nicaea till now to say that the trinity itself is one God, but existing somehow mysteriously beyond any human comprehension is that the three that are let’s call them the three divines that are in their right persons? Because let’s just not say persons for now that they’re still. It’s so mysterious. It’s incomprehensible. And of course, what they’re actually doing is having to be oneness. They have to start out being oneness. Yeah. In order to end up with three separate persons and they have to go back where they think they have to end up with three separate persons because there was a Father, Son, and a Spirit.

Ryan French: [01:10:37] So this takes me back and I keep coming to this because it’s so incomprehensible to me. So, if you’re claiming to be monotheistic.

Dr. Talmadge French: [01:10:46] Right.

Ryan French: [01:10:48] Because most times when you pin them down, they want to say, well, there’s one God. I mean, I hear this all the time. You can hear it in music, in Christian music, popular Christian music written by trinitarians, where you can have a song written by a trinitarian called One God. I mean, there is one right now. It’s a great song. And I often ask myself, how can they write a song like that and then reject oneness. So why if they’re doing that why would you go to John Calvin for example, if he’s starting with and saying I’m monotheistic, why in the world would he attack someone and be angry towards someone who is monotheistic in every sense of the word? Does that make sense?

Dr. Talmadge French: [01:11:38] It makes sense to me. It’s complicated to the average person. We’re sitting here trying to explain why a deeply theological basically leader of one of the largest movements in Christianity murdered another Christian. That’s what we’re trying to explain.

Ryan French: [01:11:56] So that’s impossible. Let’s come to now let’s come to the present.

Dr. Talmadge French: [01:12:00] All right.

Ryan French: [01:12:02] The unnamed guy that I can’t think of his name on the podcast, Apologia. How could he spend so much time and people like him? Why would they find it in their hearts so necessary to condemn truly monotheistic people? When yet he himself claims to be monotheistic, how does that jive and are you able to…

Dr. Talmadge French: [01:12:27] This is becoming I mean, very, very few people today take the position. I mean, fewer and fewer. He might could name millions, but very few people today look at oneness people and say you’re damned to hell. It’s not like it was…

Ryan French: [01:12:44] Because of your belief, not like it was at the turn of the last century.

Dr. Talmadge French: [01:12:47] Things have changed so drastically. And they would consider that unfortunate because we ought to be condemned. We ought to do just what Calvin did. And this gentleman has to be careful because what he’s wrestling with is and it’s a fear of other monotheists that that upholds. Now, if you are violating Jesus himself and saying he’s not God, then you would have the basis on which to begin to condemn, truly condemn someone. But he believes that his trinitarian understanding of the oneness of God, of the one God blessed, that is so true that my denying it or not believing or accepting it, by the way, there’s tons and tons of trinitarians who do not believe the concepts of the trinity in their minds. They can’t accept that. They somehow just believe that it’s just one God. They cannot make this three person distinction that trinitarians want you to do so among their own people. They do it. More and more, but…

Ryan French: [01:13:55] Which is why I think if you’re not a theologian, someone’s listening who’s not a theologian or philosopher, you’re just, you know, a good person who loves the Lord. We have to try and help these individuals.

Dr. Talmadge French: [01:14:03] Yes.

Ryan French: [01:14:07] When I say average, I don’t mean that in the sense that, I mean they may be very above average, but I mean average in the sense of their understanding and exposure to the Bible and theology. We have to help them understand there are real life spiritual consequences when you embrace the false doctrine of the trinity.

Dr. Talmadge French: [01:14:18] Yes.

Ryan French: [01:14:20] …and we have to try to show why that is in the sense of baptism, in the sense of how you pray, in the sense of how you’re viewing God and does God care how you view him? Well, of course, he does, because the vast majority of the Bible is God very clearly saying to people, it matters what you believe about me and it matters how you worship me. It matters how you serve me. God doesn’t have the kind of the universal philosophical mindset that the world has embraced today where everything’s fine as long as you’re sincere, as long as you’re…

Dr. Talmadge French: [01:15:05] Well, basically the modern cultural mindset is it doesn’t matter at all what anybody believes, even conservative Christians today, among some of them, there is this notion that, well, in the end, it’s just all going to be just fine. But the consequences for believing that, look where we are in a culture, the culture is completely anti-Christian. America today is in dire straits.

Ryan French: [01:15:31] Yeah. And the question is, did the church begin that or did the world have it and it trickled into the church in a kind of ecumenical universalistic way of thinking, but that’s almost…

Dr. Talmadge French: [01:15:43] Like the chicken…

Ryan French: [01:15:44] Yeah. Which came first, the chicken or the egg? It’s really almost impossible to know.

Dr. Talmadge French: [01:15:49] Almost impossible.

Ryan French: [01:15:51] It’s tempting. I think for oneness people, you know, the oneness movement and the tongue talking movement and we won’t even throw holiness in. That’s a whole nother deal. But historically, and when I say historically, I don’t mean going back to Servetus. I mean since the turn of the last century we were very persecuted, lots of persecution, physical persecution, but…

Dr. Talmadge French: [01:16:18] Right.

Ryan French: [01:16:20] …even greater was the cultural persecution, the rejection, the being cast out from society, being marginalized. When you talk to the elders and there’s still elders today who are right here in our church, we have to Sister Cole, whose father founded Tupelo Children’s Mansion, and the stories of him being taken out and beaten within an inch of his life and the scars on his back and all of the things that people went through, the horrific things that we can’t even imagine. And as horrible as that was, and none of us would want to experience that, in many ways, it galvanized the movement. The church is always, I mean, even when you go back to the New Testament, the Church has always galvanized and grown in persecution. And the Church seems to always struggle in times of ease. I think it’s one of the reasons why you see, for example, this summer, we’ll talk about it hopefully soon. You know, your research on the oneness movement in China, you were shocked when you were writing and studying for the book Our God is One, which was first your thesis for your master’s at Wheaton College. And you studied how the preachers and the pastors, how they were I mean, unbelievable physical persecution, not just being thrown in jail. I mean, to be thrown in jail would have almost been a mercy. But the things that they went through beyond just being thrown in jail, the horrific physical things that happened to them in China, and even today, there’s persecution there.

Ryan French: [01:17:58] And yet the church, the oneness apostolic Church, the revival that has been mostly underground, that has just exploded in that nation. You see that repeated in different places around the world where there’s this great massive movement and outpouring of the Holy Ghost and in nations where there’s great persecution. And then you come to America, where we’re really fairly stagnant right now. And I think a lot of that is because of the ease. So, there’s a danger. I’ve spent a lot of time drawing you into a conversation about why do the hard-core trinitarians reject the modalists and or the monotheists. But really, in some ways, I would rather deal with them. Because at least we can have a discussion where we all believe things then the squishy middle, because the squishy middle, the danger of that, we’re and we get comfortable with the squishy middle or I don’t. But many apostolics do because they’re nice to us. Does that make sense? They’re nice to us. Of course, we’re nice to them, but they’re nice to us in the sense that they might say, well, you know, you’re saved. You know, you’re fine. And, you know, I am, too, of course. And there’s really not a major difference. You know, what you believe is great, and what they believe is great. And let’s all just be in this together. Well, that’s very dangerous.

Dr. Talmadge French: [01:19:32] Pulled into the idea that everybody’s just fine is the temptation.

Ryan French: [01:19:38] It is very appealing to the church in this, especially for people who want to avoid persecution at all costs. Or preserve their ease or their assets. We might could say preserve their financial gain,

Dr. Talmadge French: [01:20:01] It reminds me, where it just seems to insert itself in your discussion here, that the last days of Revelation were described to be to ease. Where they simply say, I have need of nothing. And whenever you’re in that area of time, there are always tremendous dangers. And you’re describing.

Ryan French: [01:20:26] Yeah. And I think that I do believe that’s exactly what we are seeing.

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Buried Alive (The Gospel According to the Bible)

The fear of being buried alive has been around for centuries. But it was especially prevalent during the eighteenth and nineteenth centuries. The famed horror poet Edgar Allen Poe wrote nightmarishly about fantastical scenarios of people being buried alive on several occasions. The societal fear of premature burial became so prolific it eventually led to the invention of the safety coffin, an odd contraption with a string leading up from the coffin to a tiny bell placed near the gravestone. The idea being, if someone found themselves buried alive, they would ring the bell and hope someone would hear them and dig up their prematurely buried body. The safety coffin has been reinvented many times over the centuries. Even today, high-tech versions of the safety coffin are available for exorbitant prices.

Pulse Check Please

Interestingly, and debatably, several modern expressions are derivatives of the safety coffin era. For example, out of concern that someone buried alive might ring a bell in the middle of the night, a new shift was added to church graveyards called the “graveyard shift.” We also get expressions like “dead ringer” and “saved by the bell” from that historical period. Thankfully, modern medicine has done much to eliminate people’s fears of being buried alive. Regardless, some people still have irrational fears of waking up in a coffin underneath an immovable mountain of dirt. Admittedly, I get the shivers and chills if I let my imagination run wild. It’s difficult to imagine anything more horrifying than realizing you have been buried alive and there’s nothing you can do about it. Let’s just say I want my gravedigger to check and double-check my pulse before they plop me in the ground. Why? Because burying living things is barbaric, cruel, and torturous. On the other hand, burying dead things is humane, kind, and decent.

Repentance Check Please

If you are baptized without properly repenting, it is equivalent to being spiritually buried alive. Yes! It really is that dramatic and problematic. If you are baptized without repentance, you’re just getting wet. It does absolutely nothing for you in terms of salvation. We should make sure the sinful nature has been crucified to death with repentance before stirring the waters of baptism. Check for a pulse before burial because to be buried alive creates all kinds of spiritual problems. Pastors, we aren’t doing anyone any favors rushing them to baptism if they aren’t dead.

If you are baptized without properly repenting, it is equivalent to being spiritually buried alive. Yes! It really is that dramatic and problematic. If you are baptized without repentance, you’re just getting wet.

We should make sure the sinful nature has been crucified to death with repentance before stirring the waters of baptism. Check for a pulse before burial because to be buried alive creates all kinds of spiritual problems.

God Doesn’t Resurrect Living Things

I’ve noticed a trend in my church (and other churches as well). It’s pretty easy to convince people they need to be baptized. However, it’s difficult convincing people they need to repent and receive the Holy Ghost. I think there are several reasons for this, and one of them is the traditional and cultural acceptance of water baptism. But it goes deeper than just culture; baptism is the easiest part of the salvation process. Think about it. Only you can repent of your sins. No one else can repent for you, and it’s a painful, bloody, messy, tearful, gut-wrenching process when you face your wretchedness head-on. Our flesh doesn’t die easily, and many people avoid genuine repentance altogether. Which sadly keeps them from ever receiving the Holy Ghost (unless they repent at a later time). Meaning they just stay buried alive and are never resurrected because God doesn’t resurrect living things. God only resurrects crucified hearts that are ready for a new life.

Only you can repent of your sins. No one else can repent for you, and it’s a painful, bloody, messy, tearful, gut-wrenching process when you face your wretchedness head-on.

God only resurrects crucified hearts that are ready for a new life.

The Easy Part of the Gospel

Furthermore, the infilling of the Holy Ghost is something that only God can do for us. The Holy Ghost is our spiritual resurrection. The stone over our tomb rumbles and rolls away as we go from death to new life in Christ. The Spirit of God fills our empty hearts with power, presence, and purpose. We surrender and believe we will receive it by faith, but ultimately, we don’t fill ourselves with the Holy Spirit. That can be a little intimidating for people because it requires faith and trust in the unseen and the unknown. Most people have not previously surrendered to God in that way, and they aren’t exactly sure how to do it.

The infilling of the Holy Ghost is something that only God can do for us. The Holy Ghost is our spiritual resurrection. The stone over our tomb rumbles and rolls away as we go from death to new life in Christ.

The Spirit of God fills our empty hearts with power, presence, and purpose.

We surrender and believe, but we don’t fill ourselves with the Holy Spirit. That’s intimidating for people because it requires faith in the unseen. People haven’t surrendered to God in that way, and they aren’t sure how to do it.

On the other hand, baptism is simple because it’s the one thing someone else can do for you. All you have to do is let someone put you under the water in Jesus’ name. However, we could do with some old-fashioned fear of being spiritually buried alive. Let’s not rush people to premature burials that will leave them traumatized and unchanged. Otherwise, we are guilty of giving false comforts of pseudo salvation to people who haven’t been crucified with Christ and died to sin. Baptism is powerful and life-changing when done biblically, but it can do more harm than good when done incorrectly.

Let’s not rush people to premature burials (baptisms) that will leave them traumatized and unchanged. Otherwise, we are guilty of giving false comforts of pseudo salvation to people who haven’t been crucified with Christ and died to sin.

Baptism is powerful and life-changing when done biblically, but it can do more harm than good when done incorrectly.

The Gospel Graphic

I created this simple graphic to explain how to be saved according to the Bible. Unfortunately, many people will tell you how to be saved according to tradition or opinion but what they describe isn’t even close to what the Bible teaches. I think we are often guilty of trying to oversimplify the Gospel so people can understand and accept it easily. We should try to keep it as simple as the Bible presents it, but we must be careful not to bypass vitally important elements of the process. And it is a process. You can’t be saved in fifteen seconds or less. Anyone who tells you differently is skipping lots of essential things. For example, two things must happen before you can repent of your sin: One, you must have faith that God is and that He is a rewarder of people who diligently seek Him. Two, you must realize you are bound by sin and unworthy of God’s grace. If you don’t have faith that Jesus lived, died, was buried, and resurrected for your sin, nothing else matters. The entire salvation process begins and ends with faith. If you think you are basically a good person that doesn’t need saving all that badly, the whole process will be meaningless to you because you won’t repent properly, and you won’t receive the Holy Spirit.

Unfortunately, many people will tell you how to be saved according to tradition or opinion but what they describe isn’t even close to what the Bible teaches.

We are often guilty of trying to oversimplify the Gospel so people can understand and accept it easily. We should try to keep it as simple as the Bible presents it, but we must not bypass vitally important elements of the process.

Two things must happen before you can repent of your sin: One, you must have faith that God is and that He is a rewarder of people who diligently seek Him. Two, you must realize you are bound by sin and unworthy of God’s grace.

If you think you are basically a good person that doesn’t need saving all that badly, the whole process of salvation will be meaningless to you because you won’t repent properly, and you won’t receive the Holy Spirit.

Sin is a Bigger Deal Than You Might Think

We all tend to view ourselves as kinder, nicer, more well-meaning, sincere, and good than we actually are. Also, our day’s prevailing philosophy believes that sincerity is like an ultimate golden ticket to Heaven. The rule of emotion and feelings has toppled the worship of reason and logic. Essentially, this is humanism (self-worship): I think myself to be good; therefore, I must be good. But what if evil feels good to us? Historically millions of wrongs have been sincerely committed by people who believed they were righteous. Even scarier, what if good things feel wrong to us? This happens all the time, faithfulness and self-sacrifice are demanding things, and our feelings deceptively convince us that selfishness is virtuous. Of course, none of this takes God by surprise. The Bible warned against the danger of trusting our hearts (feelings, emotions) centuries ago. Humanity’s egoistical affinity towards looking inwards rather than upwards to God is one of many prevailing flaws ingrained in the sinful human condition.

We all tend to view ourselves as kinder, nicer, more well-meaning, sincere, and good than we actually are. Also, our day’s prevailing philosophy believes that sincerity is like an ultimate golden ticket to Heaven.

The rule of emotion and feelings has toppled the worship of reason and logic. Essentially, this is humanism (self-worship): I think myself to be good; therefore, I must be good.

Humanity’s egoistical affinity towards looking inwards rather than upwards to God is one of many prevailing flaws ingrained in the sinful human condition.

Centuries of humanistic philosophy and false religion have resulted in a general indifference towards sin. Oh, sure, most people consider murder or senseless violence sinful or immoral. Dusty unused Bible’s demonstrate that people aren’t consulting Scripture to define sin and illuminate right living. Most sin is viewed like a speed limit, just a good suggestion, and it can be broken just as long as you don’t go too far above it. Plus, we keep changing the speed limits (sin limits) to fit our feelings all the time. Meaning, most people don’t care about the limits God originally put into place at all. They’re speeding along through life without a care and feeling comfortably self-righteous. Meanwhile, God is grieved, and His nail-scarred hands reach for us lovingly.

Centuries of humanistic philosophy and false religion have resulted in a general indifference towards sin.

Most sin is viewed like a speed limit, just a good suggestion, and it can be broken just as long as you don’t go too far above it. Plus, we keep changing the speed limits (sin limits) to fit our feelings all the time.

Most people don’t care about the limits God originally put into place. They’re speeding through life without a care and feeling comfortably self-righteous. Meanwhile, God is grieved, and His nail-scarred hands reach for us lovingly.

Sin is the focal point of the Gospel. Our frail, fallen, finite, sinful human condition required a sacrifice. Since no human born of Adam’s lineage could ever be a perfect sacrifice, God robed Himself in flesh and overshadowed a virgin named Mary. She miraculously conceived the Messiah (God with us) named Jesus. Because Jesus had no earthly father, the Bible refers to Him as the son of God. It is biblically false and theologically inaccurate to consider Jesus to be a preexisting, eternal, coequal, separate being from God the Father. Jesus was the human manifestation of the Father. Jesus answered Phillip’s request to see the Father by saying, “Anyone who has seen me has seen the Father! So why are you asking me to show him to you?” (John 14:9, NLT). Our sin, no matter how mild it may seem to our carnal minds, nailed Jesus to the cross. Failure to take our sinfulness seriously is an insult to the suffering of Jesus. Failure to die to our sin is a blatant disregard of the significance of Calvary.

Sin is the focal point of the Gospel. Our frail, fallen, finite, sinful human condition required a sacrifice. Since no human born of Adam’s lineage could ever be a perfect sacrifice, God robed Himself in flesh.

Because Jesus had no earthly father, the Bible refers to Him as the son of God. It is biblically false and theologically inaccurate to consider Jesus to be a preexisting, eternal, coequal, separate being from God the Father.

Jesus was the human manifestation of the Father. Jesus answered Phillip’s request to see the Father by saying, “Anyone who has seen me has seen the Father! So why are you asking me to show him to you?” (John 14:9, NLT).

Our sin, no matter how mild it may seem to our minds, nailed Jesus to the cross. Failure to take our sin seriously is an insult to the suffering of Jesus. Failure to die to our sin is a blatant disregard of the significance of Calvary.

Your Tomb Should Be Empty Too

Suppose you boil down every page of the Bible from Genesis to Revelation. In that case, it’s the story of sin separating us from a loving, intimate relationship with God and God’s love finding a way to draw us out of sin back into a relationship with Him. You see, God’s holy perfection isn’t compatible with our sinful imperfections. Therefore, God made a way for us with His blood to be washed clean and sanctified (made holy). Once you are dead and buried, you’re ready for resurrection. The only reason we know who Jesus is today is because of His resurrection. It’s beautiful that Jesus died for us, but, miraculously, He conquered death for us. Jesus didn’t die for you to die with Him and stay buried. God wants to breathe His Spirit into your lifeless spiritual body and raise you up with the power to be a new person. His tomb is empty, and yours should be too. If you’ve been buried in baptism but haven’t received the Holy Ghost speaking in other tongues, it’s the spiritual equivalent of staying stuck in your tomb. There’s a great song by the Christian group Cain called Rise Up (Lazarus) that says:

Can't you hear the voice of Jesus calling us
Out from the grave like Lazarus
Rise up (like Lazarus) rise up, rise up
Out from the grave like Lazarus
He's calling us to walk out of the dark
He's giving us new resurrected hearts

What a powerful anthem reminding us that Jesus is calling us to resurrection power. There’s no reason to stay dead when Jesus is offering us new life. The new life Jesus offers is wonderful, powerful, abundant, eternal, joyful, purposeful, hopeful, and supernatural. Once you have been filled with the Holy Ghost, you have the ability (power, authority, desire) to walk in the Spirit and not the flesh. Meaning you no longer have to be a slave to sin. It’s not just that you are freed from the penalty of sin, but you can overcome sin. Old chains of sin and temptation can be broken, and you can access liberty in the Spirit.

If you boil down every page of the Bible from Genesis to Revelation; it’s the story of sin separating us from a loving, intimate relationship with God and God’s love finding a way to draw us out of sin back into a relationship with Him.

Jesus didn’t die for you to die with Him and stay buried. God wants to breathe His Spirit into your lifeless spiritual body and raise you up with the power to be a new person. His tomb is empty, and yours should be too.

If you’ve been buried in baptism but haven’t received the Holy Ghost speaking in other tongues, it’s the spiritual equivalent of staying stuck in your tomb.

There’s no reason to stay dead when Jesus is offering us new life. The new life Jesus offers is wonderful, powerful, abundant, eternal, joyful, purposeful, hopeful, and supernatural.

Differing Definitions (Freedom & Bondage)

One of the oddest issues facing our culture is the mishandling of words. Even among “Christians,” we frequently use the same words, but our definitions differ. Two perfect examples are the words “freedom” and “bondage.” Many self-professing “Christians” have accused me of living in bondage because I live a biblical, holy, separated, consecrated, Spirit-led lifestyle. As the Bible teaches, I believe that God saved me from my past sin and calls me to walk in holiness. That doesn’t mean I’ve obtained perfection. He’s definitely still working on me, but it does mean I’m actively walking away from bondage rather than living in bondage to sin. This is what the Bible means when it refers to freedom and liberty. However, many Christians ignore the Bible and redefine freedom from sin as the freedom to sin freely without consequences. In other words, according to their way of thinking, the cross gives them the liberty to keep sinning. Do you see the disparity? We have completely opposite and opposing views of biblical freedom and bondage. Problematically, Christians of all stripes can use the same language but mean totally different things. Therefore, it’s vitally important to narrow down and lock in our definitions. Otherwise, we run the risk of saying things without honest communication taking place. “Grace” and “mercy” are two other words people often misuse, misunderstand, and misdefine (but that’s another subject for another day).

Many Christians ignore the Bible and redefine freedom from sin as the freedom to sin freely without consequences. In other words, according to their way of thinking, the cross gives them the liberty to keep sinning.

Christians of all stripes can use the same language but mean totally different things. It’s vitally important to narrow down and lock in definitions. Otherwise, we run the risk of saying things without honest communication taking place.

The Gospel According to the Bible

Thankfully, God knew defining definitions and homing in on the correct meaning of words would be difficult. Human dishonesty and forgetfulness constantly rearrange connotations. This is precisely the reason God preserved His Word for us in written form. God charges us with the responsibility to rightly (correctly) divide (accurately handling and skillfully teaching) the Word of Truth (2 Timothy 2:15). Therefore, any information regarding how to be saved from sin and eternal judgment can only come from the Divinely inspired Word of the Lord. Anything else is less reliable than a thirty-day weather forecast. Most Christians agree with the premise that the Gospel must be obeyed according to the Bible. However, many Christians mysteriously misinterpret, add non-biblical elements of tradition, insert opinions, or overlook inconvenient sections of Scripture, diluting the Gospel into something ineffectual. The early New Testament Church certainly would not have recognized most modern gyrations of the “Gospel” presented in churches claiming to be Christian.

Human dishonesty and forgetfulness constantly rearrange connotations. This is precisely the reason God preserved His Word for us in written form.

Many Christians mysteriously misinterpret, add non-biblical elements of tradition, insert opinions, or overlook inconvenient sections of Scripture, diluting the Gospel into something ineffectual.

The early New Testament Church certainly would not have recognized most modern gyrations of the “Gospel” presented in churches claiming to be Christian.

The Gospel Summarized: A Beginning with No End

Salvation begins by acknowledging you need a savior and that Jesus is the only risen Savior (John 3:16, John 1:12, Romans 10:9, Romans 3:23). You must have faith in God and believe that His Word is accurate (Hebrews 11:6, Ephesians 2:8-9, Ephesians 6:16, 1 Corinthians 2:5). Not only are we sinners, but we were born under the grip and curse of human sin (Romans 5:12, Romans 7:14, Psalm 51:5). You must respond to the sorrow you feel over your sin by repenting before God. Repentance is more than “I’m sorry.” Repentance means to turn around and go the other direction. In other words, repentance is the determination and decision to stop sinning (Romans 6:6, Acts 2:38, Acts 3:19, Acts 17:30).

Repentance is more than “I’m sorry.” Repentance means to turn around and go the other direction. In other words, repentance is the determination and decision to stop sinning.

Once you have repented of your sin, you are spiritually and symbolically dead and ready for burial (water baptism in Jesus’ name) [Acts 2:38, Mark 16:16, Acts 22:16, Romans 6:4, Colossians 2:12, Acts 2:41]. Again, it’s vital to be buried (baptized) exactly as the Bible commands. The word baptism literally means to be “immersed” in something. Just like we wouldn’t sprinkle dirt on a dead body and say burial was complete, we wouldn’t splash water on a dead sinner and call them buried either. Recently, I saw a video of a man being baptized standing in a kiddie pool. The pastor poured a bottle of water over the poor man’s head and pronounced him baptized. If it weren’t so tragic, it would be utterly hilarious.

The word baptism literally means to be immersed in something. Just like we wouldn’t sprinkle dirt on a dead body and say burial was complete, we wouldn’t splash water on a dead sinner and call them buried either.

Because there is so much misinformation surrounding baptism, we need to make three things very clear: One, as already mentioned, you must correctly repent before baptism. Two, you must be wholly immersed (submerged, buried, covered, plunged) in water for the remission (washing away) of your sin. By the way, this is why babies cannot and should not be baptized because a baby can’t understand the Gospel and repent properly. Three, and this one is probably the most important and most debated subject concerning baptism, the person baptizing you must baptize you calling on the name of Jesus (Acts 2:38, Acts 4:12, Acts 10:48, Acts 22:16, Galatians 3:27). To clarify further, the person baptizing you must not call out the “titles” Father, Son, or Holy Ghost (or any other name or title) because the titles don’t have the saving authority of the name of Jesus. The cleansing power of baptism comes primarily from invoking the name that is above every other name, the name of Jesus. If you have been baptized in a way that is not biblical, you should consider being rebaptized correctly immediately (Acts 19:1-5).

The cleansing power of baptism comes primarily from invoking the Name that is above every other name, the name of Jesus. If you’ve been baptized any other way, you should consider being rebaptized correctly immediately (Acts 19:1-5).

Once you have died and been buried, you are ready to be resurrected (filled with the Holy Ghost). Here’s a little secret, if the Holy Spirit doesn’t resurrect you, eventually, your old flesh will come back to life. In fact, even after you are resurrected, your flesh will keep trying to come back to life (we’ll talk about that next). Without the Holy Ghost, you can’t access newness of life, and you are not a new person in Christ Jesus. Remember, everything about salvation must be done according to the Bible. And, according to the Bible, everyone who receives the Holy Ghost for the very first time will supernaturally speak in tongues (in a language they do not know or understand). Of course, there are many other continuing evidences that a person has been filled with God’s Spirit (Galatians 5:22) but speaking in other tongues is the very first evidence God requires (Acts 2:4, Acts 2:38, Acts 10:44-46, Acts 19:6, Mark 16:17, 1 Corinthians 14:2, Acts 19:1-7).

According to the Bible, everyone who receives the Holy Ghost for the very first time will supernaturally speak in tongues (in a language they do not know or understand).

There are many other evidences a person has been filled with God’s Spirit (Galatians 5:22) but speaking in other tongues is the very first evidence God requires (Acts 2:4, Acts 10:44-46, Acts 19:6, Mark 16:17, 1 Corinthians 14:2, Acts 19:1-7).

Once you have been resurrected (filled with the Spirit), you are like a newborn baby in the family of God. That’s why we often call it being born again (John 3:3, 1 Peter 1:3). At this point, your life is just beginning. It’s an exciting, abundant, wild, scary, adventurous, joyful, powerful, overcoming life walking in the Spirit. Everything changes once you have been filled with the Spirit. God will rearrange you from the inside out. The Bible calls this process of becoming holy like the Lord sanctification. The Holy Spirit will convict, correct, purify, strengthen, empower, and encourage you daily. No area of your life is off-limits to the Spirit. There is nothing the Spirit isn’t allowed to change, rearrange, or eject from your life. Furthermore, there are countless things the Spirit will add to your life that you could not have otherwise. This ongoing process of walking in the Spirit is never-ending. The Gospel is a process with a beginning and no end. It’s a complete restart, do-over, new beginning, lifelong relationship with God. Count the cost in advance because living for God will cost you everything you have, but it will give you more than you could ever imagine. The Gospel isn’t just a checklist you complete and then forget about as you move through life unchanged. No. The Gospel is radically refining, totally transforming, and Divinely disrupting. Walking in the Spirit will take you through the valley of the shadow of death and to mountain peaks of triumph. Life in the Spirit is never boring. And the afterlife benefits are without compare.

Everything changes once you have been filled with the Spirit. God will rearrange you from the inside out. The Bible calls this process of becoming holy like the Lord sanctification.

The Holy Spirit will convict, correct, purify, strengthen, empower, and encourage you daily. No area of your life is off-limits to the Spirit. There is nothing the Spirit isn’t allowed to add, change, rearrange, or eject from your life.

The Gospel is a process with a beginning and no end. It’s a complete restart, do-over, new beginning, lifelong relationship with God. Count the cost in advance because living for God will cost you everything you have, but it will give you more than you could ever imagine.

The Gospel is radically refining, totally transforming, and Divinely disrupting. Life in the Spirit is never boring. And the afterlife benefits are without compare.

Apostolic Voice | Ep. 21 – Buried Alive

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Mass Killings and the Question of Evil

Two mass shootings have rocked the nation in the past month alone. One of them occurred right here in the Atlanta area that I love and call home. This isn’t a news story, it’s not my intention to give details or sensationalize the killings. Understandably, America always waits with bated breath for any details that might clarify the reasons behind a shooter’s sickening actions. Sadly, knowing a killer’s motivations (regardless of what they are) will be of no solace to those who have lost a loved one to senseless killing. Justifiably, the watching world craves some level of understanding going forward. One thing is sure, nothing discovered will produce any satisfying revelations. By assessing motives, we desperately hope to discover an inoculation from individual acts of evil. Although new laws may or may not make certain types of despicable inclinations more challenging to accomplish – laws do nothing to address the pervasive evil contained within the human heart.

Although new laws may or may not make certain types of despicable inclinations more challenging to accomplish – laws do nothing to address the pervasive evil contained within the human heart.

Pure Evil Can’t Be Intimidated

Undoubtedly, consequences (legal and otherwise) intimidate many people into submission. However, threatened social consequences are only preemptively impactful to a certain point. Obviously, suicide bombers can’t be intimidated by the loss of life over their actions. They give their lives willingly in the service of evil. Neither can a suicidal killer with hatred in his heart be thwarted by any punitive measures. A homicidal heart will find a way to commit murder regardless of the actions civil society takes. Please don’t misunderstand; we should take preventative measures when and where possible. It would be ludicrous for polite society to conclude that because rape can’t be totally eradicated, we shouldn’t make every effort humanly possible to prevent and punish rape. Indeed, the same goes for murder, whether it be mass murder or homicide in general.

Mass Shootings: A Modern Problem

Mass killings are a relatively new social manifestation of evil. While every society from the beginning of time (going all the way back to the biblical account of Genesis) has suffered the scourge of violence and homicidal hatred, the particularly heinous rise of senseless mass murder is a distinctively modern problem. Since the dawn of so-called civilization, governments and power-hungry tyrants have slaughtered more innocents than historians can count. But otherwise, average individuals killing innocent people they don’t even know (or barely know) en masse is terrifyingly unique. The level of hatred required for this nightmarish breed of viciousness defies comprehension. Modern psychology views the origin of evil as a biological byproduct rather than an outside force that impacts us biologically. Therefore, it only addresses the symptoms and remains incapable of correctly diagnosing the primary disease.

Modern psychology views the origin of evil as a biological byproduct rather than an outside force that impacts us biologically. Therefore, it only addresses the symptoms and remains incapable of correctly diagnosing the primary disease.

The Origin of Evil

Evil is evil, and while individuals are responsible for their own actions, evil does not originate in the human psyche. It is always easier to relegate every depraved human action down to mental illness or madness. While mental illness is undoubtedly a real problem, not all (or even most) mentally ill individuals commit horrific crimes. Just calling a killer mentally ill doesn’t explain away their actions or substantively address why one mentally ill person kills and another does not. We instinctively want to categorize evil as insanity because it is too emotionally painful to imagine a sane person methodically killing dozens of people he’s never even met.

Just calling a killer mentally ill doesn’t explain away their actions or substantively address why one mentally ill person kills and another does not.

We instinctively want to categorize evil as insanity because it is too emotionally painful to imagine a sane person methodically killing dozens of people he’s never even met.

Out of the Shadows

Mass shootings push the fallen nature of humankind out from the shadows into the harsh light of day. The naked evil and wicked capacity of the human heart causes us to blink and squint. We can’t look directly at it without excruciating pain. It’s not that evil things aren’t happening all around us every day – we just fail or refuse to notice them. Like the prophets of old, those who do notice and comment are labeled depressing, downers, boorish, buzz killers, alarmists, catastrophists, or some other condescending pejorative. But large-scale, in-your-face evil can’t be ignored, denied, or minimized. So, we hunger for the elusive why behind the “madness.” Some point the finger of blame at God in these circumstances (here’s a great article on the origins of evil). But ultimately, evil is satanic in origin and embedded in the human condition. Therefore, human methodologies alone – no matter how well-intentioned – will never eradicate evil from the human heart.

Mass shootings push the fallen nature of humankind out from the shadows into the harsh light of day. The naked evil and wicked capacity of the human heart causes us to blink and squint.

It’s not that evil things aren’t happening all around us every day – we just fail or refuse to notice them.

Like prophets of old, those who notice evil are labeled depressing, downers, buzz killers, alarmists, or some other condescending pejorative. But large-scale, in-your-face evil can’t be ignored, denied, or minimized.

Evil is satanic in origin and embedded in the human condition. Therefore, human methodologies alone – no matter how well-intentioned – will never eradicate evil from the human heart.

Because the fallen nature of humankind is vulnerable and consistently capable of awful behavior, Jesus instructed us to pray, “And do not lead us into temptation, but deliver us from evil… (Matthew 6:13).” I’ve often marveled at those who assert that God is not good while simultaneously claiming that humans are intrinsically good. I’m not sure you can read about events like mass shootings and believe in the innate goodness of humanity. Facing the depravity of the human condition head-on is depressing and hard to grasp. The human heart is deceitful above all things and desperately wicked (Jeremiah 17:9). C.H. Spurgeon wrote:

“As the salt flavors, every drop in the Atlantic so does sin affect every atom of our nature. It is so sadly there, so abundantly there, that if you cannot detect it, you are deceived.” He added: “The venom of sin is in the very fountain of our being; it has poisoned our heart. It is in the very marrow of our bones and is as natural to us as anything that belongs to us.”

I’ve often marveled at those who assert that God is not good while claiming that humans are intrinsically good. I’m not sure you can read about mass shootings and believe in the innate goodness of humanity.

The Bad News and the Good News

We inherited that sinful nature from the lineage of Adam (Romans 5:12). You can’t truly fathom the goodness of the Gospel until you grasp the depravity of the human condition. The Good News begins with bad news: All have sinned and fallen short of the glory of God (Romans 3:23). Thankfully, the Gospel story begins with condemnation but ends with redemption. In the weeks and months ahead, I have decided to write, podcast, preach and teach about the Gospel. If you’re reading this and you feel hopeless, please know there is hope. If you’re reading this and you know someone who feels hopeless, please tell them about Jesus. Tell them how God wants to forgive their sins and fill them with His Spirit (Acts 2:38). Tell them how the same Spirit that raised Jesus from the dead can raise them above the hopelessness of sin (Romans 8:11). We can push back against the darkness by reaching one heart at a time with the truth of the Gospel. It’s the only hope for the human condition.

You can’t truly fathom the goodness of the Gospel until you grasp the depravity of the human condition. The Good News begins with bad news.

Thankfully, the Gospel story begins with condemnation but ends with redemption.

We can push back against the darkness by reaching one heart at a time with the truth of the Gospel. It’s the only hope for the human condition.

Podcast

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Link to the David French Article Mentioned in the Podcast