Category: Church Structure

The Difference Between Sheep & Goats

Ryan A. French

I gazed across a lush, green, undulating field that stretched as far as my eyes could see. This was somewhere in Wisconsin. I’d been driving for hours when I happened to notice farm signs peppering the little country roads. Growing up in a big city, I’d never seen large herds of… well, anything. So, I made a detour and found a farm. The sheep’s white contrasted sharply with the deep green of the fields. There were so many sheep that my untrained eye couldn’t count them. After a few minutes, a middle-aged farmer in stereotypical overalls and various layers of flannel called out to me with a thick Wisconsin brogue (they never pronounce the “g” at the end of a word). He was friendly and talkative in a quiet, hard-working midwestern way. Eventually, I asked him about raising sheep. “Sheep and goats,” he corrected. I didn’t see goats, so I asked, “Do you keep the goats somewhere else?” “Nah, they’re out there with the sheep,” he said. I squinted into the bright sunlight, still not seeing goats. Then, he added helpfully, “They’re hard to spot from a distance; they just blend in with the sheep.”

They Blend In

“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. Then the King will say to those on his right, ‘Come, you whom my Father blesses; take your inheritance, the kingdom prepared for you since the creation of the world (Matthew 25:31-34).”

A common thread runs through the Old and New Testaments, which likens God to a shepherd and us as His sheep. Surveys show that Psalms 23:1, “the Lord is my Shepherd,” is the most well-known verse in the Bible. Jesus added several layers to this analogy, like ravenous wolves disguised as sheep (Matthew 7:15), people who try to sneak into Heaven without using the sheep’s gate (John 10:1) and introduced the concept of pastoral under-shepherds (John 21:16). All of these are just examples, of course. False prophets aren’t literally wolves, but they are cunning and dangerous like wolves. Nevertheless, the shepherding and animal comparisons Jesus used are remarkably relevant today.

I’ve found that, much like looking over that Wisconsin field and struggling to differentiate the sheep from the goats, from a distance, sheep and goats blend together in our churches too. Eventually, the goats act like goats, or you get close enough to tell, but they can coexist for a long time. Interestingly, Jesus doesn’t have trouble telling the difference, but rather than separating the herd right now, He’s waiting until judgment day. God is content to let the goats play like sheep until the final moment when hearts are revealed at the throne. Until then, our church communities have goats blending in with the sheep. Occasionally, goats paw the ground, show their horns, and reveal their true nature. That can be especially sad if, up to that moment, you believed they were sheep.

You Should Smell Like Sheep

If you can forgive a transparent moment, I want to share a story that dramatically impacted my thinking on this subject. Years ago, an individual began attending services regularly, our church was much smaller, and I was far more naïve. He was shy and troubled. It took a long time to get his background story. He already had the Holy Ghost, but his church background was impossible to follow. He’d just been to so many places of every denomination and creed. It’s no exaggeration to say I spent countless hours on the phone counseling, in-person fellowshipping, or teaching Bible studies with him. But, no matter how much time I gave him, it was never enough.

In the beginning, he was incredibly faithful. But a strange cycle eventually manifested of randomly disappearing for months at a time. He’d attend a random church for a few months and then show back up at our church with a story about how badly that other church had failed him. The first several times this happened, I chased him down (figuratively) to check on him and encourage him to get settled here. I called, texted, and even knocked on his door. I quit doing that, however. You see, I realized if he was going to be faithful, it would take a heart change, not just an encouraging word.

One day he showed back up at church and aggressively confronted me, shouting, “You should smell like sheep!” He said, “Jesus left the church to find the lost sheep, and you should too!” I was stunned and hurt. I let guilt wash all over me. Had I been wrong not to keep chasing and chasing and chasing? I mean, Jesus did talk about leaving the flock to find the one lost sheep. I stammered and told him all the sincere things I could think of to assure him I cared about his soul and did indeed want to be a good pastor. I agreed to meet him for coffee very soon. He never returned my calls, and I didn’t see him again for six months.

The evening after that verbal ambush, I spent a good deal of time in prayer about the situation. As pastors do, I replayed everything in my mind over and over again. Did I do enough? Was I approachable? Am I inadequate? How can I duplicate myself so I can give everyone all the time they need? Lord, help me be a better pastor. Lord, how can I meet the insatiable needs and overwhelming demands? Lord, I don’t want to be responsible for lost sheep. And God let me twist in the wind for a good while before gently saying, “your job is to feed sheep, not chase goats.”

Sheep Wander, Goats Run Away

Put aside the fact that the Parable of the Lost Sheep (Luke 15:1-7) is really a story about winning the lost and not about chasing stray saints. But regardless, good shepherds search for lost sheep and do their best to bring them safely back home. Tragically, sometimes the wolves, the goats, the elements, or all three have already taken their toll when a shepherd locates them. Here’s a little observation the Lord helped me unearth: Lost sheep may wander away and get hurt or lost, but goats run away and resist being brought back to the fold. When lost sheep see their shepherd, they are happy and relieved. Yes, they might be embarrassed or ashamed too. But mostly, they are thankful for the help. Goats, on the other hand, are defiant, angry, and defensive. A goat isn’t going to let you put him on your shoulders and take him home, as Jesus described in the parable.

Grazers & Browsers

Goats have a well-deserved reputation for eating anything in sight. Sometimes they chew it up and spew it out. There’s a classic episode of The Andy Griffith Show where Barney and Andy hilariously deal with a goat that had eaten a crate of dynamite. The last thing they needed was a goat with a belly full of dynamite, headbutting something and going kaboom in the middle of Mayberry. And while that may be ridiculous, it is believable because goats are browsers. They don’t feed on grass or low-growth vegetation like sheep. So, the green pastures mentioned in Psalm 23 aren’t all that exciting to goats. And that is a crucial difference between sheep and goats. Sheep are grazers. They are content with green grass and will follow shepherds who lead them beside “still waters.”

Goats don’t want a shepherd. They’re never full. They leave churches because they “aren’t being fed.” That’s rarely the case. They have an appetite for thorns and thistles. They like faux shepherds who promise something better, something more exciting, more relevant, than godly pastures and still waters. When that gets boring, or they realize how unsatisfying that diet is, they move on to another place. While that’s fine for actual goats, people with a goat nature Jesus described reject living water and the bread of life (yes, I know I’m mixing metaphors). This is partially because goats are discontented by nature. Sheep have learned, as the apostle Paul said:

…I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need (Philippians 4:11-12).

Interdependent & Independent

I get that being compared to sheep carries a stigma. We’ve all heard derogatory comments about “sheeple,” “herd mentalities,” and “lemmings.” In America, at least for most of its history, personal independence is sought after and celebrated. And Jesus certainly wasn’t suggesting that we’re all alike or that Christ’s followers are supposed to be robots, mindlessly going with the flow. On the contrary, the Gospel is intensely personal and intimate. Everyone must have a close relationship with the Great Shepherd, so much so that they recognize His voice (John 10:27). If anything, remaining with God’s flock in His pasture takes great individual intentionality, sincere thought, and an extraordinary understanding of the greater good. By the “greater good,” I mean that sheep willingly trade their independence for interdependence. Because, let’s face it, complete independence is a total fabrication. Everyone needs someone or something, and sheep have realized they want and need the Great Shepherd.

But here’s the thing, if you want the Great Shepherd, you must accept that you are also getting His undershepherds and His flock. So, gaining the Great Shepherd gives you exclusive access to His pastures but also excludes you from wandering back to old fields. There will be fences, parameters, and requirements. You may not always understand or even like them, but you trust the Great Shepherd sees dangers you cannot see. Sure, the flock might slow you down or cramp your style, and it might be tempting to wander off and do your own thing for a while. You might misconstrue Christian liberty as freedom from the responsibilities of the flock. The apostle Paul addressed this carnal propensity in his letter to the church in Galatia: For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love, serve one another (Galatians 5:13, ESV). The apostle Peter described our obligation to the flock this way: Have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind (1 Peter 3:8, ESV).

Goats are all about “my” and “me.” Sheep are focused on community, the “us” and “we.” Goats are constantly looking for advancement for themselves, while sheep look to enhance everyone. That’s why Jesus emphasized things like, “The last shall be first, and the first last (Matthew 20:16).” It’s counterintuitive, but putting others first is the best thing you can do for yourself. Let me show you something people miss who think they can accept Jesus while rejecting His undershepherds and flock. During Jesus’ most famous teaching, the Sermon on the Mount, He gave an example of how everyone should pray:

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation but deliver us from evil… (Matthew 6:9-13).

Did you catch it? Jesus didn’t say to pray, “My Father which art in heaven.” Instead, he said, “Our Father.” And don’t pray, “Give me this day.” Rather pray, “Give us this day.” Read the full prayer. Not once does Jesus use singular pronouns except when addressing the Father. Why? Because even in prayer, we must remember that we are part of a community more significant than ourselves. You can’t accept the Shepherd and reject your role in His flock. Sheep know this to be true.

Faithful & Playful

Even the flakiest, most undependable Christians take great comfort in knowing God is always faithful. I’m the first to raise my hand and say that what I probably love most about the Lord is that He will never leave or forsake me (Deuteronomy 31:8). In other words, God is never going to flake out on me. Yet, people who claim to be like Christ are often more playful than faithful.

It’s true that goats are more playful than sheep. This is because goats are more adventurous by nature. However, that doesn’t mean sheep aren’t playful. They are. They just don’t prioritize playfulness over faithfulness. Sheep know the ultimate goal is to hear the Great Shepherd say, “Well done my good and faithful servant (Matthew 25:23). Faithfulness always sounds boring until you need someone to be faithful to you. Likewise, loyalty seems mundane until you need loyalty.

Goats are not dependable. They’re terrible with follow-through. And they lack loyalty when the chips are down. But, oh, yes, they can be a lot of fun. Sometimes they’re a downright joy to have hanging around the sheep. But that playfulness quickly becomes annoying and occasionally destructive when faithfulness is required. Sheep, like having a good time. They need it and crave it. But they know when to take things seriously. They know how to listen for changes in their Shepherd’s tone. They’ve learned that fun at all costs isn’t worth the price.

Amiable & Onery

But, even with all that fun-loving independence, an orneriness lurks beneath the surface of a goat’s facade. The term “stubborn as a goat” exists for a good reason. Goats are indeed stubborn and hardheaded (literally). Goats are notoriously onery and rebellious. It’s their nature. Of course, some are more so than others. My grandfather would have called them cantankerous. Human goats are like that too. This puts them at odds with sheep, in opposition to undershepherds, and in trouble with the Great Shepherd.

While sheep are far from perfect, they have an amiable nature. They’ve learned to “strive for peace with everyone (Hebrews 12:14).” If it’s possible, and if they can do anything about it, they try to have peaceful relationships with everyone they encounter (Romans 12:18). This isn’t always easy. Still, it’s the will of the Great Shepherd, so they obey. After all, sheep don’t have to fight their own battles. Their Shepherd fights for them.

Shoats & Geeps

My daughter, our in-house animal expert, informed me that there are sheep-goat hybrids, usually referred to as “shoats” or “geeps.” I kid you not. The Bible never mentions these curious creatures. However, it does describe how every person has a war between two competing natures raging on the inside. You might say we’re all born with a goat nature, and the Holy Ghost gives us a new character. But even after receiving the Holy Ghost, we’re still a sheep-goat hybrid. That old goat nature desperately wants to take back control.

The apostle Paul lamented that the desires of the flesh are against the Spirit, and the wishes of the Spirit are against the flesh, for these are opposed to each other (Galatians 5:17). The apostle Peter called this inward struggle a war saying, “the passions of the flesh wage war against your soul (1 Peter 2:11).” Paul homed in on geeps that had transformed back into goats when he said: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot (Romans 8:7, ESV). The transformation from sheep to goat and vice versa is always a possibility. Therefore, sheep must always be on guard, and goats have no choice but to repent or be lost.

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Should Christians & Pastors Be Involved in Politics with Superintendent David Tipton – Article + Podcast

Ryan A. French

Mississippi District United Pentecostal Church Superintendent David Tipton is passionate about Christians being involved in politics. So much so he’s written a great book called Faith, Freedom & Politics. It was an honor having him on the Apostolic Voice podcast (I’ve linked that episode below). You’ll enjoy that conversation. The topic is important enough to merit being condensed here. So, I’ve abbreviated the highlights of my conversation with Rev. Tipton for those who prefer to read.

In Christ, At Colosse

To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ (Colossians 1:2).

Tipton makes the case that, like the church at Colosse, saints are to be in Christ and involved in their region. That involvement should naturally include politics. My father used to say, “don’t complain about politics if you don’t vote.” That impacted me as a young man because our human nature does tend to complain about things we won’t work to fix. Biblically we have good precedents for involvement: Daniel was involved with the King at the highest level of political advisory, Joseph was elevated to the second most powerful political position in Egypt, and Nehemiah governed Judah while maintaining a positive influence with the king of Babylon who held them captive. Paul instructed us to “pray for those in government positions (1 Timothy 2:1-2).” And Jesus urged us to be good citizens and pay our taxes (Matthew 22:17-21). But of course, we have a higher citizenship in Heaven (Philippians 3:20), but that doesn’t excuse us from doing the right thing here on earth.

My Political Affiliation

I happily echo what Superintendent Tipton said in our interview, “my loyalties lie with Jesus Christ.” There will likely never be a politician who perfectly represents my biblical worldview. So, I strive to find the closest agreement possible. Like it or not, Christians are usually forced to vote for the lesser of two evils. Red or blue, elephant or donkey, I vote for candidates who are most likely to govern closest to my values. Therefore, my vote is not a full stamp of approval for their every action before or after they are elected. However, Tipton makes a valid point that shouldn’t be overlooked, “building a personal relationship with elected officials will help them remain more sympathetic to your values.”

All Politics Is Local

I’ve noticed that Christians will often become very animated about national politics. Yet, those same people are indifferent to their local elections and legislation. I’ll raise my hand and admit I’ve been that person. It’s easy to get swept into the electrifying current of national politics while simultaneously being lulled to sleep by local policymaking. However, Tipton reminded me that the average person is far more impacted by local policies than by federal ones. For example, COVID revealed much about how important it is for churches to have a good relationship with their mayor, sheriff, and county officials. As Tipton pointed out, “a local sheriff has tremendous power to help or harm.” It stands to reason that we should be active on the local level. If you’re like me, you might wonder, how can I cultivate relationships with local officials? Fortunately, Rev. Tipton gives some great advice on how to do just that.

Be A Friend

I’m abbreviating Rev. Tipton’s advice considerably, but this will give you a good overview of developing relationships with your local officials. First, if possible, begin relationships while officials are running for office. Tipton says, “If you only initiate contact after they are elected, you seem like an opportunist.” Look for local luncheons, speeches, prayer breakfasts, book signings, or gatherings where you can introduce yourself to candidates while they are seeking office. Be real. Be genuine. Be kind. Once a local politician has won office, make contact in person by visiting their office. Congratulate them and express your desire to help them wherever possible. Even if you don’t see eye to eye on most issues, try to find some common ground. Treat them like human beings in a frenzied media culture that dehumanizes politicians, and they will be grateful. Politicians are humans like you and me. As Tipton says, “they like to win and hate to lose. They don’t want to be embarrassed or mistreated.”

Once you’ve made that initial contact in person. Write them a letter expressing some kindness and a measure of support. Let them know you are praying for them and that you represent others who are doing the same. If you notice or hear about a situation a local official is dealing with, send them a note expressing concern. Remind them you are available if they need a safe person to talk with. In short, be a friend. It’s vital that you establish this relationship before asking for help, demanding change, or complaining about this or that. You are more likely to get results from someone who sees you as a friend than if they view you as an annoying stranger. Finally, be a person of integrity in that relationship. Please don’t use them for selfies or talk about your conversations with them to others. They need to know you are trustworthy and reliable. They need to know that they are talking only to you when they speak to you.

Issues of Great Concern

You may not care about or enjoy the American political process. And that’s ok. I get it. But you probably care deeply about the issues facing your family, church, and community. Those issues can only be resolved through the mechanism of politics. For example, the Mississippi District UPCI, under the direction of Rev. Tipton, played a crucial role in the legislation that overturned Roe vs. Wade and changed abortion laws for the better (you’ll want to listen to that testimony here). Religious liberty and freedom of speech are genuinely being threatened. Will we complain about it, or will we do something about it? I can tell you from personal experience that family law needs an overhaul, and public education needs total renovation. Mental health is tragically overlooked and underfunded in our communities. Crime and lawlessness are back on the rise in many sectors. Whether we realize it or not, business ethics and economics impact us all.

Christians care about these things. We detest racism. We’re not just against abortion. We’re for adoption (another area that needs deep reform). These issues and countless more should compel us to get involved as best we can, especially locally. Superintendent Tipton puts it this way:

If the church would be the redeeming force in the world, it must come to the realization that God’s love is for all men. A direct result of this is a deep-seated commitment to action in helping people, even if that means helping politically. It is vital for the church to move into the political process.

National Apostolic Christian Leadership Conference (NACLC)

Rev. Tipton is a founding leader and staunch advocate of the National Apostolic Christian Leadership Conference (NACLC). Their website is www.naclc.org. Individuals, churches, and districts can become members for $10.00 per month or $100.00 annually. Membership gives access to regular correspondence, initiatives, and materials relevant to Christian legislation and issues. Additionally, churches, districts, and ministries receive free membership in the Alliance Defending Freedom. The ADF team of nearly 100 attorneys can review documents, advise on related legal matters, and represent you if the case warrants. They focus primarily on protecting religious liberties from encroachment. The stated goal of NACLC is as follows, “to build a unified force of Apostolic Pentecostal organizations and believers that will influence local, state, and national policy.”

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It Filled the House – The Journey from Tabernacle to Temple to Earthen Vessels with Samuel Vaughn (Article + Podcast)

Ryan A. French

After reading It Filled the House (The Journey from Tabernacle to Temple to Earthen Vessel), I knew Samuel Vaughn needed to be a guest on the Apostolic Voice podcast. I’ve never met Samuel, but I knew we were like-minded thinkers from how his book was written. Vaughn is a systematic thinker. As the title suggests, It Filled the House takes the reader on a Holy Ghost journey from the book of Exodus to the New Testament. Actually, if you count some detours in the book, it takes the reader from Genesis to the New Testament.

Systematic Theology Made Enjoyable

Essentially, Vaughn has connected the theological dots between the types and shadows of the Old Testament and the explicit commands regarding the infilling of the Holy Spirit in the New Testament. Furthermore, It Filled the House does more than demonstrate the necessity of the Holy Ghost in the New Birth experience. It also highlights the continuing role of the Spirit in a believer’s life. But don’t mistake It Filled the House as a boring theological read. It’s not. Along the way, Vaughn scatters practical illuminations from the Scripture that encourage, uplift, and challenge our walk with God. It’s almost as if the systematic theological aspect of the book sneaks up on you from chapter to chapter, which is the mark of a good writer.

When the Glory Cloud Seems to Be Departing

Vaughn begins It Filled the House by noting the first instance the Bible refers to the glory cloud in Exodus 13:21-22. The cloud represented the Spirit of God, and it led them through the wilderness away from Egypt. The inference is that God’s Spirit still guides us today, but it does so internally rather than externally. It’s important to recognize that God purposefully led the Hebrews to a dead end at the Red Sea with Pharaoh’s army hot on their heels. And that’s the moment the glory cloud moved from the front to the back. Vaughn paints the picture like this:

What beautiful imagery of the cloud floating over the children of Israel toward their enemy. But can you imagine the confusion and anxiety of Israel? The God that had been leading them in front was now behind them instead. What did it mean? Did it mean God was leaving them or walking away? No doubt, many within the group believed God’s repositioning to be abandonment. But God was not abandoning them. He was posturing Himself.

Vaughn compares that Red Sea experience to how we often feel when faced with trials where God seems far away. I like the way Vaughn phrases the reality of what God was doing, “What we think is desertion is actually deterrence!” He continues:

God goes before His people. Sometimes, God goes behind them as well. He provides direction from the front and protection from behind. God is acting as the bookends of provision and protection. He is truly the author and the finisher of our faith.

God goes before His people. Sometimes, God goes behind them as well. He provides direction from the front and protection from behind. God is acting as the bookends of provision and protection.

Years ago, the Lord illuminated something that impacted my understanding of How God operates. I was studying the armor of God in Ephesians 6:10-18. And I was a little troubled because there’s nothing listed in the vast array of God’s spiritual armor that offers protection for our backs. It’s as if our backs are completely exposed to attack. And my life experience informs me that most spiritual and physical attacks come from behind. During that time of prayer and study, God reminded me of how the glory cloud moved from direction to protection at the Red Sea encounter. The principle of God’s word is that if we always move in the direction God leads when opposition arises, if we have put on the whole armor of God, the Lord Himself will fight from behind, and the Spirit empowers us to battle forward.

God Exposes the Egyptian False Gods

God manifested His glorious presence with a cloud during the day, and at night that cloud morphed into a pillar of fire. God did not choose these two symbols randomly. These symbols exposed two of the most revered false gods in the vast pantheon of Egyptian gods. Vaughn gives a short history lesson to set up a profound point:

The Egyptians worshipped the sun god, Ra, which used fire to create light. Another deity in their pantheon was the god, Shu. Shu was the god of the air and light. One of Shu’s responsibilities was to protect Ra from the evil snake-god Apep that tried to destroy Ra each night and prevent the sunrise.  

Vaughn leaps to the crux of the lesson:

God used fire at night to show that He could provide light when Ra could not, thus proving to Egypt that Ra was dead. He used a cloud that moved freely in the sky to show that He had power over the air, showing that Shu was no more.

God used fire at night to show that He could provide light when Ra could not, thus proving to Egypt that Ra was dead. He used a cloud that moved freely in the sky to show that He had power over the air, showing that Shu was no more.

God intentionally used symbols the Egyptians revered to prove that their gods were subdued. It was a magnificent display of God’s power over false gods, ideologies, and philosophies. Similarly, the Spirit of God is required for us today to expose falsehoods, strong delusion, and anything opposed to biblical Truth.

The Spirit of God is required for us today to expose falsehoods, strong delusion, and anything opposed to biblical Truth.

Types & Shadows Within the Exodus Story

Warning: I’m going to seriously nerd out on this topic. So, if you’re a casual reader looking for quick points, go ahead and skip down to the next subject.

The apostle Paul compared New Testament baptism to the crossing of the Red Sea in 1 Corinthians 10. Vaughn describes it this way, “The Red Sea is a shadow of water baptism for Christians today.” He continues, “Crossing the Red Sea, then, is akin to passing through the water for the remission of sins.” The typological imagery of the Hebrew’s deliverance from Egypt to New Testament salvation is fascinating. Each element of salvation and the Christian life is foreshadowed in the Exodus story.

Egypt represents both the bondage of sin and the world from which we need saving. Moses, as the deliverer, then becomes a type of Christ. The captive Hebrew’s decision to leave Egypt is a type of repentance. As mentioned, the Red Sea is a type of water baptism. The cloud and pillar of fire become symbolic of the Holy Spirit. The Hebrew’s subsequent wandering in the wilderness post-Red Sea is a type of a believer’s life as a stranger and pilgrim in this present world awaiting entrance into the Promised Land. And, of course, the Promised Land itself is emblematic of our eternal home in Heaven.

As Vaughn carefully points out, Acts 2:37-38 emphatically states that the three elements of the New Birth (or salvation) is repentance, water baptism in Jesus’ name, and the infilling of the Holy Ghost, first evidenced by speaking in other tongues (or previously unlearned languages) as the Spirit gives the utterance (or inspiration). Apostolics differ from numerous other persuasions in that we affirm the essentiality of baptism and Spirit infilling. However, this has caused some consternation when comparing the typology of the Exodus account to the apostolic view of New Testament salvation. The glory cloud typifying the Spirit of God leads them but does not fill them as the Spirit does in Acts 2.

Vaughn does an admirable job of continuing the biblical narrative of the cloud going from the Tabernacle to Solomon’s Temple and finally into human vessels in Acts 2. He demonstrates that Scripture doesn’t leave the typology of the infilling of the Spirit unfinished or unfulfilled. However, as is often the case in Scripture, there’s a mixing of metaphors that completes the short-term picture emblematic of salvation in the Exodus account. For those who would like a resolution of salvific foreshadowing, it can be found in Exodus 15:22-27, which describes the Hebrew’s encounter with the bitter waters of Marah.

Upon leaving the Red Sea (baptism), Moses led the people into the desert of Shur. The King James Version says, “Moses brought Israel from the Red Sea (Exodus 14:22).” The New Living Translation says, “Moses led the people of Israel away from the Red Sea (Exodus 15:22).” However, the literal translation of “brought” and “led” is that he “made them journey,” which is not a common expression in this context.[i] As you will see momentarily, the forcefulness of this language further drives home the Scriptural theme of moving from baptism to the infilling of the Spirit. Once again, I’m reminded of Acts 2:38 and its declaration to repent and be baptized, “and ye shall receive the gift of the Holy Ghost.” 

After three days in the desert, they desperately needed life-giving water. This typifies the believer’s need to be filled with the Spirit to survive life in the wilderness (this world) traveling to the Promised Land (Heaven). Arguing that the infilling of the Holy Ghost isn’t necessary for salvation is like arguing that water isn’t essential for life. When the Hebrews finally reached the waters of Marah, it was too bitter to drink. Some commentators suggest the bitterness of the water referred to the taste due to high mineral content. As if people literally dying of thirst would fuss about bad-tasting water. I find that view ludicrous. Likely the water was undrinkable due to high salt content.[ii]

Arguing that the infilling of the Holy Ghost isn’t necessary for salvation is like arguing that water isn’t essential for life.

So, in Exodus 15:24, Moses cried out to God, and the Lord showed him a tree. Isn’t that amazing? Now we have a tree that becomes a type of the cross. Interestingly, this verse doesn’t describe Moses receiving any Divine instructions about what to do with this tree. Although perhaps we can take it for granted that the instructions were given. Regardless, Moses cast the tree into the bitter water, and it miraculously became sweet (drinkable). Furthermore, after tasting the sweet water, the people received a standard from the Lord to listen carefully to His commands and obey all His ordinances and decrees. That instruction came with a promise that if they were obedient, they would not suffer the diseases of the Egyptians, and they would find healing from the hand of the Lord (Exodus 15:25-26).

Let me try to unpack all the New Testament parallels in that brief passage of Scripture.

  • We have no access to the life-giving water of the Spirit without the cross (1 Corinthians 1:18, 1 Peter 2:24-25, John 3:16, Galatians 2:20, Galatians 3:13, Philippians 2:5-8, Colossians 2:14, Colossians 1:19-20, Ephesians 2:16, 1 John 2:1-4, Romans 6:6, Isaiah 53:5).
  • There is no life (salvation) without the infilling of the Spirit (Romans 8:5, Romans 8:9, Romans 8:14, 1 Corinthians 12:13, 1 John 4:13).
  • Not only is the Spirit necessary, but it is wonderfully sweet.
  • The infilling of the Spirit enables us to live in obedience to the commandments of the Lord. It empowers us to overcome the bondage of sin. Without the Spirit, we would quickly be enslaved again by the world (Egypt) (Luke 24:49, Acts 1:8, Acts 4:33, 1 Corinthians 12:10, Hebrews 2:4)
  • The Spirit opens the door to the miraculous. Spiritual and physical healing are obtainable because of the cross and the successive working of the Spirit in and through God’s people (James 5:14-15, Matthew 18:18, John 14:12).
  • Because of the supernatural empowerment over sin the Spirit provides, we can be impervious to common ailments typical of Egyptian (worldly) lifestyles.
  • For reference sake, here is a list of other Scriptures that speak metaphorically of the Spirit as water (John 4:10-15, John 7:37-39, Isaiah 12:3, Isaiah 44:3, Revelation 21:6, Revelation 22:17, 1 Corinthians 10:4, 1 Corinthians 12:13, John 6:63, Exodus 17:6).  

There is no life (salvation) without the infilling of the Spirit (Romans 8:5, Romans 8:9, Romans 8:14, 1 Corinthians 12:13, 1 John 4:13).

Without the Spirit, we would quickly be enslaved again by the world (Egypt) (Luke 24:49, Acts 1:8, Acts 4:33, 1 Corinthians 12:10, Hebrews 2:4)

Whew. Ok. One final thought on the typology found in the Exodus story: Exodus 16 introduces the miraculous manna from heaven that God provided for the children of Israel to sustain them during their wilderness wanderings. That manna typifies the Word of God a believer needs to be spiritually sustained today. Just as the people had to gather the manna for themselves each morning, we are to hide God’s word in our hearts daily. A day without feasting on the Word should be as rare as a day without food.

Just as the people had to gather the manna for themselves each morning, we are to hide God’s word in our hearts daily. A day without feasting on the Word should be as rare as a day without food.

Just as it was the ministry’s job to preserve the manna for future generations in Exodus 16:33, today it is the ministry’s responsibility to preserve the Word from generation to generation. Also, the Israelites grew tired of the manna. Eventually, their gratitude turned to ungratefulness, and they hungered for Egyptian foods (Numbers 11:6, Numbers 21:5). When the people spoke against Moses and the manna, God sent poisonous snakes among the people as a judgment. Here are a few lessons we should learn from the manna:

Just as it was the ministry’s job to preserve the manna for future generations in Exodus 16:33, today it is the ministry’s responsibility to preserve the Word from generation to generation.

  • People who grow tired of the Word will attack the man of God over them.
  • Tiring of the Word is a sign of carnality.
  • The Word is our spiritual sustenance. We die spiritually without the Word, just as we would die physically without food.
  • Grumbling about the Word invites poisonous things into our lives.
  • There is hidden manna in Heaven for those who are victorious (Revelation 2:17).
  • Deuteronomy 8:3 tells us that God humbled the Israelites by letting them go hungry and then feeding them with manna to teach them that man shall not live by bread alone but by every word that comes from the mouth of God. Jesus quoted this Scripture while being tempted by Satan in the wilderness (Matthew 4:4).
  • Jesus was the Word made flesh (John 1:14), the Word incarnate (John 1:1-3), the Living Word (John 6:63), the bread of life (John 6:35). One of the most dramatic links between Old Testament types and shadows is in John 6:58, where Jesus refers to Himself as the “true bread” that came down from heaven. Jesus describes how the ancient Israelites ate manna from heaven, but it did not provide eternal life. In contrast, Jesus promises that the manna He provides will live forever.

There is hidden manna in Heaven for those who are victorious (Revelation 2:17).

Desire Invites the Divine

Vaughn brings out a beautiful point from Moses’ forty days basking in the cloud of God’s glory as he received the Ten Commandments. I’d never thought of it this way, but Vaughn notes that the forty days on the mountain was a time of total isolation from people. While Moses was enjoying the presence of the Lord, the people were creating a golden calf and falling into idolatry. Vaughn says:

It was when the people wanted to distance themselves from God and the man of God that God called Moses to meet with Him. Often when we are ostracized from people who feel threatened by our relationship with God, He will call us up to the mountain to stay a bit longer with Him.

Often when we are ostracized from people who feel threatened by our relationship with God, He will call us up to the mountain to stay a bit longer with Him.

There is inevitable loneliness that accompanies true dedication to the Lord. A social dissidence resides in the heart of every lover of God’s presence. As Vaughn says, “God will always lead you where He can be with you.” If God has to sever friendships to be with you, He will do it. If God is leading you away from a relationship, rest assured He is doing so to be with you. God calls you to climb the mountain, not as a punishment, but as an invitation to be with Him uniquely and memorably. Never allow peer pressure or the desire to fit in keep you from climbing the mountain and experiencing the glory of God. Vaughn stresses that it takes discipline to climb a mountain, and it requires spiritual discipline to enter into God’s presence today. Vaughn gives this insightful thought:

God will always lead you where He can be with you. If God has to sever friendships to be with you, He will do it. If God is leading you away from a relationship, rest assured He is doing so to be with you.

Never allow peer pressure or the desire to fit in keep you from climbing the mountain and experiencing the glory of God.

The exclusive presence of God only seems exclusive to those who are unwilling to pursue Him. Praying, fasting, and studying are disciplines, but eventually, discipline becomes desire. And desire invites the Divine.

The exclusive presence of God only seems exclusive to those who are unwilling to pursue Him. Praying, fasting, and studying are disciplines, but eventually, discipline becomes desire. And desire invites the Divine.

The Difference Between the Cloud and the Glory

Vaughn spends a good deal of time underscoring how the cloud of God and the glory of God are two distinct manifestations. In reference to Exodus 40:33-35, Vaughn states, “The cloud covered the tent of the congregation while the glory of God filled the Tabernacle.” You might remember that Moses asked to see God’s glory. But God responded that no man could look fully at His glory and live. Therefore, God only partially granted Moses’ request by allowing him to look at the hinder parts of His glory. Even that little glimpse of God’s glory was so powerful that it caused Moses’ face to shine with a brilliant light.

The cloud was a shield or partition that covered the glory of God so the people could see it without really seeing it. But just as Moses’ shining face became a conduit for God’s glory to be glimpsed by the people, we can also become glowing lights of God’s glory for our generation. Consider this powerful quote from Vaughn:

Can people tell we have been in the presence of God? We should have an afterglow of His character in our attitude if we are spending time with God. More time in the presence of love will make us more loving. More time in the presence of peace will make us peaceful. More time in the presence of joy will make us joyful. Consequently, the people you come in contact with will notice the difference, and it will brighten their day. If your life is not shining light into this dark world, then perhaps you are not spending enough time with God.   

We should have an afterglow of His character in our attitude if we are spending time with God. More time in the presence of love will make us more loving. More time in the presence of peace will make us peaceful.

If your life is not shining light into this dark world, then perhaps you are not spending enough time with God.

The New Tabernacle of God

Vaughn draws an interesting comparison between the Tabernacle in the wilderness and the New Testament Church. He begins by quoting a portion of John 1:14, “…and the Word was made flesh, and dwelt among us.” Vaughn points out that “dwelt” is the Greek word meaning “to tabernacle.” Jesus became flesh so that God could tabernacle with humanity in a new way. Vaughn makes his main point, saying:

Since the Tabernacle is a type of the Church, it can be argued that the Israelite camp represents our life. Just as the Tabernacle was at the center of the Israelite camp, we must build our lives around the Church, the dwelling place of God. God is not limited to a physical structure, but like the Tabernacle, the Church is a place where we regularly visit with God.

Just as the Tabernacle was at the center of the Israelite camp, we must build our lives around the Church, the dwelling place of God. God is not limited to a physical structure, but like the Tabernacle, the Church is a place where we regularly visit with God.

Three Factors Always Surrounding A Move of God

In great detail, Vaughn builds the case beginning with Leviticus 9:22-23 and moving carefully to the book of Acts, that three common factors always surround or proceed a move of God:

  1. A house was built.
  2. There were consecrated people who followed instructions.
  3. There was a sacrifice.

And there were two responses from God:

  1. The cloud.
  2. The fire.

To prove his point, Vaughn walks us through the parallels between the move of God surrounding the tabernacle and Solomon’s temple. In both instances, a house was constructed, consecrated people carefully followed instructions, and sacrifice was present. And both times, God responded with a cloud and fire. In true systematic fashion, Vaughn intended these images to fill our minds so we could fully comprehend the spiritual formation of the New Testament Church. And he begins that comparison in a unique manner which few other commentators have touched upon, by quoting Jesus’ shocking declaration found in John 2:19-20:

Destroy this temple, and in three days I will raise it up… Forty and six years was this temple in building, and wilt thou rear it up in three days?

Of course, those words were shocking to the listeners because they didn’t understand that Solomon’s corrupted temple was about to become irrelevant within the New Testament paradigm. The presence of God was about to relocate from the Temple to earthen vessels thanks to the death, burial, and resurrection of Jesus. That same Spirit that raised Christ Jesus from the dead desires to dwell inside us individually (Romans 8:9-10). Vaughn says it best:

It was never enough to have a house among His people; He wanted to be inside of His people. God wants more than to dwell among us; He longs to live in us! In the Old Testament, the Tabernacle preceded the Temple because the Tabernacle was a mobile place for a mobile people while the Temple was a permanent place for a permanent people. God’s glory dwelt in the fleshly temple of Jesus while He walked with humanity. Now He resides in the fleshly Temple of our hearts as a permanent fixture in our lives. Jesus was the living Temple. Now we are the living Temple! When we receive the Holy Spirit, we carry the glory of God around with us.

It was never enough to have a house among His people; He wanted to be inside of His people. God wants more than to dwell among us; He longs to live in us!

Jesus was the living Temple. Now we are the living Temple! When we receive the Holy Spirit, we carry the glory of God around with us

The New House

In the final pages of It Filled the House, Vaughn begins tying the threads of prophecy and biblical symbolism into a coherent thread. Once he is done, the reader can easily see the tapestry of God’s design woven throughout Scripture. Vaughn draws from Hebrews 3:6, reminding us that Christians are now the house of Jesus or the dwelling place of God. Remember, the first factor surrounding a move of God is the building of a house. Vaughn explains:

The house built on the Day of Pentecost was not a physical structure like the Tabernacle or Temple. Instead, each individual became the Temple of the Holy Ghost. After the disciples were filled with the Holy Ghost on the Day of Pentecost, the Bible began referring to the group as the church.

The house built on the Day of Pentecost was not a physical structure like the Tabernacle or Temple. Instead, each individual became the Temple of the Holy Ghost.

The new house of God is bonded together, not with brick and mortar, but by the Holy Spirit. And while we are thankful for buildings dedicated exclusively to worshipping the Lord, buildings are not the church. The church is the collective body of Spirit-filled believers. Vaughn concisely drives that point home:

Whereas the people of God once worshipped solely at a physical place that God had filled, they now become the structure that God fills.

Whereas the people of God once worshipped solely at a physical place that God had filled, they now become the structure that God fills.

In a scene intended to remind us of Moses’ Tabernacle and Solomon’s Temple, cloven tongues of fire descended upon the heads of the disciples in the Upper Room (Acts 2). Furthermore, they spoke in other tongues (previously unlearned languages) as the Spirit gave them utterance. God responded to their sacrifice with Divine fire. Here we see that the people in the Upper Room became the house, the sacrifice, and they followed instructions. Anyone longing to receive the Holy Spirit today must follow that example. In other words, if a person longs to receive the Spirit of God, they must present themselves as a temple longing to be filled. Also, they must empty themselves through repentance, therefore presenting themselves as a living sacrifice. And they must be completely obedient to God’s Word. Anyone willing to do so will undoubtedly experience the glory of God.

The Superiority of the New House

The moving of the Spirit from Tabernacle to Temple to Earthen Vessels was a necessary progression that God intended all along. And because God does everything perfectly, the new house of God comprised of Spirit-filled people is superior to the former houses made with human hands. For example, Vaughn astutely points out that Solomon’s Temple, although massive, was fixed in size while the people multiplied around it. Meaning the Temple in all its splendor could not have accommodated worship forever. No building is large enough to accommodate and contain the worship of the countless multitudes God is reaching towards. Vaughn says:

Instead of adding to the Temple, God designed a new house that would always grow at the same rate as His people. This new house is called the church.

Instead of adding to the Temple, God designed a new house that would always grow at the same rate as His people. This new house is called the church.

This subject reminds us that when we become overly fixated on building better buildings rather than reaching souls, we have misplaced our mandate. That’s not to say that facilities aren’t good, necessary, and even wonderful. They are. Just as a family needs a house, the family of God requires a shared space that accommodates its needs. But there’s an old saying that applies to individual families, and it’s relevant to the church family as well: A house does not make a home. It takes far more than a building to make a group of people family, and it takes far more than a church house to make a group of people the church. Vaughn gives one last example of how the new house of God is superior to the Tabernacle and Temple of old:

When we become overly fixated on building better buildings rather than reaching souls, we have misplaced our mandate.

A house does not make a home. It takes far more than a building to make a group of people family, and it takes far more than a church house to make a group of people the church.

Like the Tabernacle in Moses’ day, the church is mobile… Like the Temple, the church has the permanence of God’s Spirit within the hearts of the believers. In this way, the church carries both the mobility of the Tabernacle and the permanence of the Temple.

Like the Tabernacle in Moses’ day, the church is mobile… Like the Temple, the church has the permanence of God’s Spirit within the hearts of the believers. In this way, the church carries both the mobility of the Tabernacle and the permanence of the Temple.

As you can see, the Spirit enables, unites, excites, and invites the whole world into fellowship with God. The infilling of the Spirit isn’t a side doctrine or a menial gift for some super-elite people. It’s the very thing that makes the church the church.

As you can see, the Spirit enables, unites, excites, and invites the whole world into fellowship with God. The infilling of the Spirit isn’t a side doctrine or a menial gift for some super-elite people. It’s the very thing that makes the church the church.

[i] John N. Oswalt, “Exodus,” in Genesis Exodus, vol. 1 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2008), 401.

https://accordance.bible/link/read/Cornerstone_Commentary#4238

[ii] Duane A. Garrett, A Commentary on Exodus, Kregel Exegetical Library. Accordance electronic ed. (Grand Rapids: Kregel Publications, 2014), 412.

https://accordance.bible/link/read/KEL_OT-7#4063

Link to purchase It Filled the House by Samuel Vaughn on Amazon.com

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My Interview With Bishop T.L. Craft

Ryan A. French

Life Impact

It’s impossible to adequately articulate how Bishop T.L. Craft has impacted my life and ministry. He is best known around the world as the Bishop of First United Pentecostal Church of Jackson, MS. To thousands like my mother, who attended Jackson College of Ministry, he left an indelible imprint as JCM’s founder and president. Many think of Bishop Craft as a pastor’s pastor and a friend’s friend. He’s the definition of a scholar and a gentleman. Untold numbers of ministers, preachers, teachers, pastors, evangelists, and missionaries found their start under T.L. Craft’s kindhearted tutelage. Furthermore, hundreds of dynamic women of God, like my precious wife, credit Bishop Craft as the pastor that enabled them to launch out successfully into life and ministry. But if you ramble past the thick haze of accolades and success, you see a man who is steadfastly apostolic, warm, sincere, and imminently approachable.

90

Bishop Craft recently turned ninety, although he seems much younger. His mind is sharp, and his thirst for knowledge remains unquenchable. When I walked into his home a few days ago for a podcast recording session, he was well-dressed and just as dapper as always. The only hint of aging was the residual pain and mobility issues associated with a minor stroke. While talking with or observing Bishop Craft, I’ve always felt that he could have been wildly successful within any vocation. He has an enviable knack for making anyone feel totally at ease within seconds. It’s not a show or a put-on. It’s just who he is at the core. He genuinely likes people, and they really want to like him right back because of it. His consistent, approachable demeanor is a refreshing departure from the unfortunate arms-length attitude many high-profile preachers adopt towards people outside their inner circle. After spending just a few minutes with Bishop Craft, it’s easy to see why he’s had to build lots of new buildings over the years to accommodate church growth.

Season 2, Episode 6

The other day I had the opportunity to sit down in Bishop’s home and record a conversation for Apostolic Voice (listen to the whole conversation below or wherever you enjoy podcasts). But I wanted to give a few highlights from that conversation and links to books Bishop mentioned during the episode. As always, if you’d like to support this ministry, please leave an iTunes rating and review. And if you’d like to help financially for as little as $0.99 per month, follow this link.

The Criticism Flip

Christians, especially ministers, tend to feel above criticism. Or at least, we avoid criticism like the plague. I think that’s universal to the human condition. Even “so-called” constructive criticism hurts, particularly when it’s given without an invitation. However, Bishop Craft echoes the sentiment of the CEO of Tesla Motors, Elon Musk, by inviting criticism from outsiders and insiders alike. Bishop Craft smiled and said, “You’ll never hear more honesty than when you invite a visitor to give you honest feedback about things you’re church could be doing better.” “Ignore that honest feedback to your detriment,” he said somberly. He continued, “Inviting criticism is a great way to witness and teach a Bible study.” “You wouldn’t think so,” he said wryly. He explained with a twinkle in his eyes, “By giving them the upper hand, they don’t feel defensive, and you can defend your faith without seeming pushy or overbearing.” You can invite criticism and flip it to your advantage with kindness and open dialogue in countless areas of life.

Advice to Ministers

I’m adding a few bonuses that Bishop Craft mentioned when the microphones were off. I specifically asked Bishop for some ministerial advice. I’m summarizing it in bullet points for quick reference:

  • Always be in service. Don’t miss church.
  • If you’re traveling, let people know where you’re going and what you’re doing.
  • Read voraciously.
  • Be a well-rounded reader by engaging in books on theology, Christian living, history, philosophy, leadership, business, biography, science, culture, and politics.
  • Give your phone number to everyone.
  • Don’t prioritize a secular job over the work of ministry. If you must work a secular job, don’t allow it to become your first priority and define you.
  • Take vacations.

Book & Commentary Recommendations

Apostolic Voice

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The Anatomy of a Failure (A Scriptural Survey of Why Sincere Souls Fail God) – Article + Podcast

Ryan A. French

The Anatomy of a Failure

During several formative years of my life, Bishop Douglas White ministered to my soul at camp meetings, conferences, and seminars. Time and time again, his stirring sermons send me running to an altar to touch God. His dynamic preaching ministry is in constant demand and has been for as long as I can remember. He has a way of preaching hard truths with love and urgency that compels you to respond. I’m grateful for his ministry. So, when I discovered his newest book, The Anatomy of a Failure: A Scriptural Survey of Why Sincere Souls Fail God, I purchased it faster than you can say “Visa.” Links to buy The Anatomy of a Failure are listed below. I suggest ordering several of them to give away.

Common Heartache

Every Apostolic reading this shares the familiar heartache of knowing friends and family members that have forfeited their salvation. And for those of us who genuinely believe what the Bible teaches about salvation and Hell, we agonize over the condition of their souls and the wasted earthly potential. We’ve all seen as White says:

A beautiful soul rushing back to a hideous condition. A victorious spirit tumbling back to a tortured existence. An honorable life stumbling to a dishonorable lifestyle. A blessed home collapsing into a cursed abode.

How does this happen? That’s the question White strives to answer in The Anatomy of a Failure. The book is a spiritual autopsy. A posthumous examination of dead souls that once thrived in the Spirit. More than that, however, White somberly reminds us that we too have the potential to fail God. This book equips us with defensive weapons and understanding that might be vital to finishing the race. Another byproduct of this book is the light it sheds on the process of backsliding. I finished reading The Anatomy of a Failure with a greater understanding of why good, and I mean “genuinely” good people, abandon Truth. My prayer is that by understanding backsliders better, I might assist them in finding restoration.

Losing Salvation is Possible

Grace is probably the most misunderstood, misconstrued, and misused doctrine in the Bible (I’ve written more about that here). It’s at least up there in the top five. With that in mind, White tackles that issue in the prologue titled The Fallacies of a Failing Soul. In what becomes the underlying text for the entire book, White cites Hebrews 12:14-15:

Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God.

Because grace is often tragically misrepresented as a Divine blank check enabling us to sin freely without consequence, White doubles down on the meaning of Hebrews 12:14-15, saying, “God’s grace never fails – but people can fail.” And he continues:

Nobody will ever stand before God, look Him in the eye, and say that His grace was anything but glorious and forgiving. However, when an individual spurns the grace that God is offering and continues in his sinful lifestyle, it is he who is failing God’s miraculous grace. It is one of the fallacies of a failing soul to think otherwise.

Nobody will ever stand before God and say His grace was anything but glorious and forgiving. However, when an individual spurns the grace God is offering and continues in a sinful lifestyle, it is he who is failing God’s miraculous grace. -Doug White

White moves on to address the most common objection to the reality that good people can fail the grace of God, “A loving God wouldn’t send anyone to Hell (I’ve written an in-depth study on the biblical doctrine of Hell here).” For me, White’s response was revelatory:

A loving God would not send anyone to Hell. But the moment a person dies, Jesus no longer sees him or her through the eyes of a loving God but through the eyes of a righteous judge that must judge every person by the same standard: Did they walk in obedience to God’s Word?

When a person dies, Jesus no longer sees through the eyes of a loving God but through the eyes of a righteous judge that must judge every person by the same standard: Did they walk in obedience to God’s Word? -Doug White

Ultimately, when sheep refuse to follow God’s ways, they forfeit the benefits and protections of the Great Shepherd. White says it best, “Offering salvation is God’s task; maintaining salvation is our task.” Later he rephrases it like this, “A sinful nature and a saved nature cannot coexist in your life.” It’s important to remember that not every falling away from God is accompanied by a dramatic, loud exodus from the church. Of course, some do, and we remember those moments the best. But more often than not, people slip silently away from God while quietly justifying themselves and ultimately convincing themselves they’re just as saved as ever. That’s the fallacy of a failing soul.

When sheep refuse to follow God’s ways, they forfeit the benefits and protections of the Great Shepherd.

Offering salvation is God’s task; maintaining salvation is our task. A sinful nature and a saved nature cannot coexist in your life. -Doug White

Not every falling away from God is accompanied by a dramatic, loud exodus from the church. People slip silently away from God while quietly justifying themselves and ultimately convincing themselves they’re just as saved as ever.

Four Main Reasons Good People Make Bad Mistakes

Bishop White identifies the initial source or the root of every backslider’s eventual failure. He insightfully leans on forty years of ministry to pinpoint four common trouble areas that fit into the anatomy of a body. The four bodily diseased areas that rip people away from the Body of Christ are feet, stomach, head, and heart. Learning to protect, heal, defend, and cultivate these areas is the key to successfully serving God for a lifetime.

Feet: The Instability of an Unsure Foundation

White reminds us that “the only hope we have of standing firm in living for God is determined by the quality of our foundation.” He makes a classic reference to the parable of the man who built his house on the rock compared to the man who built his life upon the sand (Luke 6:48-49). Everything else in our spiritual life is built on our initial foundation. This is perhaps the most crucial area to get right early on in the spiritual journey.

The only hope we have of standing firm in living for God is determined by the quality of our foundation. -Doug White

Perhaps you’ve heard of the Millennium Tower located in downtown San Francisco. The luxury condominium cost a whopping 350 million dollars to build in early 2002. It’s a beautiful structure, made chiefly of elegant glass that towers high into the horizon, reflecting the radiant hues of the sun. Until 2015 everything went precisely as planned. The building became a status symbol of wealthy city living and garnered several awards. It became the residence of choice for affluent San Franciscans. But that all changed when residents began to report loud popping noises and large panes of glass started cracking unexpectedly. And worse, experts noticed the building was sinking and tilting drastically. So far, it has fallen nearly eighteen inches into the ground and tilted another fifteen inches to the northwest. All that lurching, turning, and twisting is breaking all kinds of things from the top of the structure to the bottom. Even after pouring hundreds of millions of dollars into the effort, the renovations have done little to stop the problem. Groundwater loss from adjacent construction has been blamed for the issue by the tower’s developers, while geotechnical experts say the key is that its foundation is not rooted in bedrock. You see, where I’m going, it doesn’t matter how incredible the exterior looks if your spiritual foundation isn’t rooted in bedrock.

It doesn’t matter how incredible the exterior looks if your spiritual foundation isn’t rooted in bedrock.

White points to three crucial materials that must form every spiritual foundation: The Bible, faithfulness, and integrity. He says:

Far too many individuals walking through those spiritual realms struggle with being ‘tossed to and fro,’ in and out of righteousness because their feet are not firmly planted on the sure foundation that is provided by God’s Word.

Too many individuals walking through spiritual realms struggle with being ‘tossed to and fro,’ in and out of righteousness because their feet are not firmly planted on the sure foundation that is provided by God’s Word. -Doug White

In our podcast conversation, Bishop White made a profound statement, “The person in most danger of failing God in your church is the one who loves the music, loves the preaching, loves the worship, loves the fellowship but never settles doctrinal absolutes in their minds.” Without using the words, White spends a great deal of time pushing back against universalism and ecumenicalism, both of which are prevailing heresies of our age. While there might be room for disagreement on some biblical points, central salvific doctrines like the oneness of God, baptism in Jesus’ name, the necessity of the infilling of the Holy Ghost, holiness, and righteous living must become the bedrock of faith.

The person in most danger of failing God in your church is the one who loves the music, loves the preaching, loves the worship, loves the fellowship but never settles doctrinal absolutes in their minds. -Doug White

The second element in the threefold mixture that forms a sure spiritual foundation is deep, abiding faithfulness. White describes it this way:

It is faithfulness that refuses to negotiate with sin or temptation or even emotional upheavals. Those who live on a sure, solid foundation are the individuals who choose daily to live a life of faithfulness to God: Faithful involvement with God’s kingdom. Faithful gathering together with the saints. Steadfast in our walk with God. Authentic in our representation of God to our world. Regardless of how much you claim to believe in biblical truth, this truth is rendered completely ineffective in your life if you don’t baptize it with faithfulness… Your belief in truth is null and void if you don’t act faithfully upon the principles of that truth.

Regardless of how much you claim to believe in biblical truth, truth is rendered completely ineffective in your life if you don’t baptize it with faithfulness. -Doug White

The third and final element in the foundation mixture is unshakable integrity. White defines integrity as “having the ability to see yourself the way God sees you, not the way you would like to be seen.” A life of integrity is devoid of hypocrisy and infused with humility. I consider this to be White’s most impactful quote in the first chapter:

In most cases pertaining to spiritual stability, if you let your feet provide your direction, you won’t have to worry about problems your head could cause.

In most cases pertaining to spiritual stability, if you let your feet provide your direction, you won’t have to worry about problems your head could cause. -Doug White

Stomach: The Pull of an Unholy Consumption

If you could only read one chapter of The Anatomy of a Failure for some strange reason, it should be this one. I consider unholy consumption to be the primary reason the average person falls prey to the enemy. Because our highly advanced, super technological culture allows for instant and nearly unlimited access to the consumption of carnal things, countless Christians develop a habitual taste for dainties that slowly pushes out their desire for holy things. Just like the eunuch thought Daniel would be weakened by abstaining from defiling foods from the king’s table, society views our restrictive lifestyle of purity as fanatical and unsustainable. But our separated lifestyle is the key to our power. Sadly, some have come to view it as a hindrance because they desire to fill their bellies with unrighteousness. Hungering and thirsting after righteousness includes separation from immodest appearance, fleshly vices, worldly entertainment, and unholy speech. White says:

Hungering and thirsting after righteousness includes separation from immodest appearance, fleshly vices, worldly entertainment, and unholy speech.

While the story of Daniel is old, the principle it promotes is just as true today: The spiritual life of a child of God will either excel or decline depending on what their appetites are… If you fit into the category of someone who constantly struggles in your walk with God, I suggest you take an immediate inventory of what you are putting in your spiritual stomach. Such an inventory is necessary because allowing your spiritual man to exist in perpetual struggle eventually eliminates vital elements like joy, passion, zeal, and even a desire to continue serving God.

The spiritual life of a child of God will either excel or decline depending on what their appetites are. -Doug White

What you consume will affect you spiritually just as surely as the physical things you consume will affect you physically. It’s also important to realize that it’s not just sinful things that can potentially harm you. But if consuming hobbies or benignly distracting things pull you away from faithfulness, you will eventually fail God. White gives a good measuring stick for measuring the quality of your consumption, “Anytime you start feeling a fondness for a former slavery, it is a sure sign of partaking in questionable consumption.”

It’s not just sinful things that can potentially harm you. But if consuming hobbies or benignly distracting things pull you away from faithfulness, you will eventually fail God.

Anytime you start feeling a fondness for a former slavery, it is a sure sign of partaking in questionable consumption. -Doug White

The conversation surrounding what is acceptable for Christians to consume and still be saved is always fraught with disagreement. At the core of this conversation is wisdom. It takes wisdom to know what is healthy, benign, and unhealthy for a Christian to ingest. Sadly, I’ve been around many conversations revolving around how much junk a Christian can devour and still be saved. White mirrors those questions, “How much poison can I consume and still stay alive? How much filth can I eat without getting sick? How much rottenness can I devour without suffering the consequences?” He continues, “Knowing the challenges every individual has to contend with to serve God with integrity, why would anybody challenge themselves further by deliberately empowering their flesh?”

There’s an old Indian story of a grandfather telling his grandson about two wolves that live inside us all. One wolf is good, loyal, pure, and full of integrity. The other wolf is violent, angry, evil, and dishonest. “Each day, these two wolves fight inside of me,” said the grandfather to his young grandson. Wide-eyed, the boy asked, “Which one will win?” “The one I feed,” replied the wise grandfather.

Head: The Hindrance of an Unbridled Mind

This issue is so important that the Bible speaks of our thoughts 138 times and refers to our minds 137 times. White emphasizes how the battle for our soul begins in the mind. And while temptation is not sin, a runaway thought can morph into an unholy intention if it isn’t taken into captivity and cast down. White puts it succinctly, “Sadly, over time those thoughts became temptations, which eventually developed intentions. Those intentions eventually found an occasion to sin.”

While temptation is not sin, a runaway thought can morph into an unholy intention if it isn’t taken into captivity and cast down.

The old-timers used to say, “You can’t keep a bird from flying over your head, but you can keep it from settling in and building a nest there.” We can’t keep unholy thoughts from flying through our minds, but we can make sure they don’t make a home there. As White wisely states, “Your mind will either assist you or assassinate you.” Gaining the self-control needed to retrain your mind from dwelling on ungodly things is paramount to every believer. White says it best:

To stop the catastrophic loss of salvation, your unbridled mind is hurling you toward; you must become spiritually mature enough to turn off the flow valve of the deadly sewage of unholy thoughts.

Your mind will either assist you or assassinate you. Gaining the self-control needed to retrain your mind from dwelling on ungodly things is paramount to every believer. -Doug White

Heart: The Delusion of Misplaced Passions

White comes out swinging in this chapter, “Our heart can either be our greatest advantage or our greatest adversary.” It’s eerily possible to be faithful, worship, praise, and go through the motions of godliness without engaging the heart thoroughly. White teaches that passion is the gauge for measuring spiritual heart health, “Passion is the tell-tale sign that our heart is involved; without passion, any work we do has ceased to be a matter of the heart.”

Our heart can either be our greatest advantage or our greatest adversary. It’s eerily possible to be faithful, worship, praise, and go through the motions of godliness without engaging the heart thoroughly.

This chapter revealed something that had perplexed me for a long time: How can people seem to love God but not serve him passionately? White reminds us that we are commanded to love God with all our hearts in no uncertain terms. He says:

Any time this commandment is casually diminished by placing a greater passion on something else, we have become the victim of a divided heart. The obvious way to tell if an all-the-way-salvation has become a divided-heart situation is to compare your passion for God with your passion for other things.

And here is the revelation that greatly enhanced my understanding:

Most people who backslide don’t fall out of love with God; they just fall in love with something else, leaving a divided heart.

Most people who backslide don’t fall out of love with God; they just fall in love with something else, leaving a divided heart. -Doug White

Conclusion & Summary

Pay prayerful attention, and you will find that everyone you have seen fail God fits into the four categories as defined by Bishop White:

  • They had spiritual feet that lacked a sure foundation, leaving them unstable and quick to fall.
  • They had a spiritual stomach that consistently fed on unholy things, leaving them weak and defenseless against the adversary.
  • They had a spiritual head that refused to restrain their unholy thoughts, allowing temptations to become sinful intentions, which led them to sin.
  • They had a spiritual heart that became careless, allowing them to misplace their passion in carnal things, deluding them with the idea that “selling-out” wasn’t as important as merely “claiming salvation.”

We are all susceptible to failing in these areas if we aren’t on guard. Awareness is half the battle. Viewing these anatomical areas invigorates my desire to put on the whole armor of God. Years ago, the Lord gave me a dream of thousands of Christians rushing into battle with incomplete armor. Some had everything but a helmet, while others had a sword. One by one, they fell to the enemy. In that graphic visual, the problem seemed so obvious. But Christians do this all the time, yet they feel safe because they have almost all the armor they need. They have an allusion of safety but lack the fullness of God’s necessary resources. I pray this is not so for you and for me too.

Related posts:

  1. Should Christians Drink Alcohol?
  2. Our God Is One with Dr. Talmadge French (Article + Podcast)
  3. Radically Apostolic! with Charles G. Robinette (Article + Podcast)
  4. Kanye West Might Be Sincere (But Sincerity Alone Is Not Salvation)
  5. Your Questions Answered (Article + Podcast)
  6. Prayer, Revival & Spiritual Warfare with Joe Campetella (Article + Podcast)
  7. Oneness Theology, Church History & Where the Church Is Right Now – Podcast Transcript with Dr. Talmadge French
  8. The Argument for Holiness with Charles A. Rhodus (Article + Podcast)

Our God Is One with Dr. Talmadge French (Article + Podcast)

Ryan A. French

Sweet Heat Skittles

My father, Dr. Talmadge French and I, just finished recording America and End Time Prophecy, the Oneness of God & Miracle Mission’s Moments for the podcast (linked below). You absolutely do not want to miss that episode. Dad recounted major miracles he’s witnessed and experienced from his missions trips around the world. We talk prophecy, rapture stuff, and think about where America fits into all of that. And dad gives an updated count of the number of oneness Pentecostal believers worldwide. We taste and rate Sweet Heat Skittles at the end. That was fun!

Our God Is One

We mentioned the release of his best-selling book Our God Is One: The Story of the Oneness Pentecostals in the Serbian language during that conversation. Dad originally released Our God Is One in 1999. It’s incredible to think that twenty-three years later, it’s impacting the Serbian work of God and has become an instrument to bring trinitarian churches into the oneness movement! Which inspired me to summarize Our God Is One in this format. Usually, I would include the link to purchase the book, but it’s been out of print for several months. Thankfully, it will be reprinted, rebranded, and updated in the near future. Our God Is One is a unique blending of oneness Pentecostal history, theology, methodology, and statistical analysis. This summary is not a replacement for the book itself but rather a complementarian, precursor, or refresher for those who have already read it. From this point forward, I will refer to dad as Dr. French for the sake of readability.

It’s All in Him!

Most apostolics are familiar with George Farrow’s classic song penned in 1920, “It’s All in Him.” It isn’t shocking to hear lyrics like that now, but there was a time at the turn of the twentieth century when lyrics like “For in Him Dwells All the Fullness of the Godhead and Lord of All is He” would have reeked of heresy to most Christians. Dr. French opens by quoting that and several other notable self-designated Jesus’ Name Pentecostal anthems. In those early days of the oneness movement, songs like that were an expression of separation and a brave exclamation of revelation. George Farrow and others differentiated themselves from their trinitarian counterparts with rhythms and rhymes.

Dr. French opens the book by quoting that great song in homage to those early oneness Pentecostal pioneers. Those first leaders couldn’t have imagined the phenomenal growth their movement would experience over the next one-hundred-plus years. In what Dr. French calls “those early, unassuming days of the movement,” their focus wasn’t on growth but correct doctrine and pleasing God.

In the early, unassuming days of the Oneness Pentecostal movement, their focus wasn’t on growth but correct doctrine and pleasing God. -Dr. Talmadge French

Important Definitions

It would be challenging to follow Our God Is One or this article without clarifying definitions. Thankfully, Dr. French gives two helpful definitions right away. He defines Oneness Pentecostalism below:

Oneness Pentecostalism is that theologically distinctive branch of the Pentecostal movement which emphasizes what it views as the Scriptural formula for water baptism – baptism ‘in the name of Jesus’ – and the absolute, indivisible ‘Oneness’ of God revealed in the full Deity of Jesus Christ. It emerged within the context of the fervor of restorationism and “back to the Bible” literalism at the turn of the century. Classical Pentecostalism’s argumentation for a return to “the Bible” regarding speaking with tongues and spiritual gifts was simply applied to the issues of baptism and the Godhead.

Notice the term Dr. French used in the above quote, “Classical Pentecostalism.” For some, that might not be a familiar term, so he goes on to explain further:

Oneness Pentecostals have usually been categorized as ‘classical’ Pentecostals, referring not only to their roots in the early movement but their shared belief in the essentiality of tongues as the “initial evidence” of the Spirit baptism.

Doctrinal Distinctives

The explosive growth of the oneness movement is intrinsically linked with its doctrinal distinctives. Dr. French gives a succinct overview of classical oneness theology:

In its rejection of the classical conception of the Trinity, it embraced, in actuality, a highly Christocentric, simultaneous modalism of the Father, Son, and Spirit, in which Jesus is God. Jesus is the Yahweh of the Old Testament, the one and only God in totality, incarnate in the New Testament. The ‘Oneness of God’ is an all-encompassing Jesus-centrism in which Father, Son, and Spirit are not conceived as separate, distinct ‘persons’ within the Godhead, but rather as ‘modes’ or ‘manifestations’ of God.

The explosive growth of the oneness movement is intrinsically linked with its doctrinal distinctives.

The Oneness of God is an all-encompassing Jesus-centrism in which Father, Son, and Spirit are not conceived as separate, distinct persons within the Godhead, but rather as modes or manifestations of God. -Dr. Talmadge French

Not unlike the theological constructs of early Jewish Christianity, Oneness theology link the Shema, “Hear, O Israel, the Lord our God is One,” with the most primitive of the kerygmatic confessions of the early church – “Jesus is Lord.” That is, Jesus is the one and only Lord, the ‘totality’ of the Godhead, incarnate. Thus, He is not a part, or a second part, or second person, but God in totality, manifest in human form as the unique God-man. “Father” and “Son” are viewed simply as incarnational terms necessary for the discussion of God in His dual nature, God and man. Likewise, “Holy Spirit” is the distinguishing expression for “Christ in,” God indwelling, the believer at and after Pentecost, in the unique manner made possible only by the reality of the resurrection.

Not unlike the theological constructs of early Jewish Christianity, Oneness theology link the Shema: Hear, O Israel, the Lord our God is One, with the most primitive of the kerygmatic confessions of the early church – Jesus is Lord. -Dr. Talmadge French

Oneness Roots

Interestingly, Dr. French clarifies an often-asked question: Are oneness Pentecostal evangelical? And the answer to that is “yes.” The oneness movement is rooted in a passion for Jesus Christ, Scripture, life-changing new birth experiences, and evangelism. But that doesn’t mean mainstream Evangelicalism embraces the oneness movement. Dr. French mentions J.I. Packer, who referred to Pentecostalism as Evangelicalism’s “half-sister.” Sadly, that kind of pejorative, and worse, is historically typical. But oneness Pentecostalism traces its roots back to the holiness and restorationist movements of the nineteenth century, which, as Dr. French points out, “is sometimes referred to as ‘radical’ Evangelicalism.”

At its onset, the oneness movement was shunned, ostracized, criticized, and belittled by Evangelicals and classical trinitarian Pentecostals. The oneness movement’s explicit rejection of Trinitarian doctrine combined with its strong holiness underpinnings has made it a target for charges of cultism, bigotry, and heresy. And while Dr. French acknowledges that the oneness movement has become more widely accepted, “mainstream” Christianity still views it derisively. Especially in light of Evangelicalism’s rapid drift away from moral absolutes, biblical inerrancy, and godly living. This creates what Dr. French calls the “dilemma and paradox” of the oneness movement. He boils it down in this statement:

Their (the oneness movement’s) distinctive theological identity is, at one and the same time, both rooted in Pentecostal-Evangelicalism, and yet at enormous tension with it.

Though rooted in the holiness movement and budding trinitarian Pentecostalism, the oneness movement is best described as restorationism. Dr. French describes it this way:

Oneness Pentecostalism, within a dozen years of the rise of Pentecostalism, was birthed in a rekindling of restorationist fervor which swept through the entire movement, vigorously promoting a return to the New Testament baptismal formula and understanding of the Godhead.

Oneness Pentecostalism was birthed in a rekindling of restorationist fervor which swept through the entire movement, vigorously promoting a return to the New Testament baptismal formula and understanding of the Godhead. -Dr. Talmadge French

Pentecost In My Soul

Few things capture the essence of oneness theology as accurately and concisely as the songs birthed in those early days. To illustrate this, Dr. French highlights the famous Black Holiness songwriter Thoro Harris who, after converting to Pentecostalism, penned “Pentecost In My Soul” in 1914. He wrote many beloved Pentecostal hymns such as “Jesus Only” and “All That Thrills My Soul Is Jesus.” Those songs and many others encapsulate the highly Christocentric pietism that made the oneness movement radically distinct from its counterparts. And it was enormously successful. But that doesn’t mean it was easy, Dr. French notes:

Pentecostals were struggling with an inevitable clash with historic Christianity, the heritage of the Protestant Reformation, and their own spiritual identity. Central to this struggle was the conviction that the historic church, largely apostatized, required restoration to primitive Christian faith.

To be sure, there was some disagreement about what primitive Christianity was in practice and theology. However, Pentecostals genuinely believed they were experiencing a ‘latter day’ restoration. And they viewed the Reformation as a steppingstone towards restorationism. Dr. French summarizes those early views this way:

Pentecostalism, in this way, perceived the period from the Reformation forward as restoration, from Luther’s sola scriptura to Wesley’s holiness to Seymour’s Azusa revival. Oneness adherents have also identified elements within the Radical Reformation, especially Michael Servetus and the immersion and anti-Trinitarianism of the Anabaptists, as evidence of glimmers of restoration.

Pentecostalism, perceived the period from the Reformation forward as restoration, from Luther’s sola scriptura to Wesley’s holiness to Seymour’s Azusa revival. Dr. Talmadge French

Fundamentalist Influences

It would be incorrect to say that Pentecostalism is rooted in Fundamentalism. However, it is substantially influenced by it. Dr. French is quick to mention there is “considerable” debate about “the extent and precise nature of Fundamentalism’s influence upon Pentecostalism.” He clarifies the distinctions and the influences, stating:

Fundamentalism, like Pentecostalism, embraced premillennialism, dispensationalism, and the verbally inerrant inspiration of Scripture. At the turn of the century, as Pentecostalism was emerging, Fundamentalism was the point conservative force opposing the higher critics and the modernist attacks on the miracles of the Bible. Although these were issues with which Pentecostalism readily identified, it was tenuous indeed, for Fundamentalism opposed with equal rigor Pentecostalism’s belief in modern miracles and tongues.

Regardless, Pentecostalism often utilized Fundamentalist arguments to further the points they agreed with. And even found Fundamentalist writers who openly favored oneness doctrinal positions.

Higher Life Influences

In 1875, the Keswick movement formed a holiness group that emphasized “higher life” and promoted “experiential holiness.” Dr. French states:

Important themes included enduement with power and the infilling of the Spirit, stressed by such leaders as R.A. Torrey and D.L. Moody. Yet it rejected the phenomenon of emerging Pentecostalism.

If I understand correctly, it seems John Wesley’s Methodism, including its holiness beliefs and emphasis on Spirit baptism, greatly influenced the Keswick movement, which influenced the early Oneness Pentecostals. Dr. French says it like this:

As did their forerunners in the holiness movement, the Pentecostals emphasized holiness, enthusiastically and with restorationist zeal, as separation from sin and worldliness. And, due perhaps to the intensity of the restorationist motif as the dominant influence within Oneness Pentecostalism, the emphasis upon strict standards of holiness remains a prominent feature of the movement. Apart from the issue of the means of sanctification, holiness was considered a restored, essential element in the life of a believer. “A holiness preacher?” wrote D.C.O. Opperman, “God has no other kind. Might as well say `wet water’ as to say `holiness preacher.’”

As did their forerunners in the holiness movement, the Pentecostals emphasized holiness, enthusiastically and with restorationist zeal, as separation from sin and worldliness. -Dr. Talmadge French

Holiness was considered a restored, essential element in the life of a believer. A holiness preacher? wrote D.C.O. Opperman, God has no other kind. Might as well say wet water as to say holiness preacher.

The Predominant Impulse of Oneness Pentecostalism

Indeed, all of the above-mentioned theological strands converged at the dawning of the twentieth century to form the oneness movement. Even early healing movements helped weave conditions for Oneness Pentecostalism to emerge successfully. But Dr. French views restorationism as “the dominant and overarching influence amidst other significant streams which intermingled in important ways.” Unique to Oneness Pentecostalism was a predominant restorationist impulse that viewed the entire New Testament through the lens of the book of Acts. In doing so, they made the book of Acts accounts typical experiences for all believers.

The Founding of Pentecostalism

In addition to the “latter rain” metaphor, Pentecostal founders like Howard Goss referred to the movement as “the winds of God.” They spoke of tongues as falling “suddenly from Heaven.” And although glossolalia had occurred among earlier holiness movements sporadically, it was Charles Fox Parham that, as Dr. French says, “provided the spark which ignited Pentecostalism as a distinctive movement by theologically linking `tongues’ with the baptism of the Spirit.” Parham was the first to articulate that tongues were the evidence of Spirit baptism. Although he still considered tongues a “second work of grace.” Dr. French describes the early oneness movements preferences regarding their identity:

Interestingly, Oneness Pentecostals tended to self-identify most readily with Parham’s original designation for the movement, “Apostolic,” even more so than the term “Pentecostal.” “Pentecostal” related mostly to the experience of Spirit baptism, whereas “Apostolic” was a more direct identification with the restoration of the doctrine, faith, and experience of the New Testament witness of the apostles.

Early Pentecostal Controversies

Like every movement, the early Pentecostal movement was plagued with controversies and fraught with disagreements. Dr. French describes debates that surrounded the issue of sanctification:

William H. Durham, a Baptist minister from Chicago who experienced tongues at Azusa in 1907, opposed the commonly accepted holiness view of sanctification as a separate, second crisis experience, or a “second work of grace” distinct from salvation. Instead, Durham espoused a view that posited the work of sanctification in the single experience of conversion, not subsequent to conversion. This view was predicated on the sufficiency of Calvary to ascribe sanctification to the believer at the time of conversion but experienced as a spiritual process throughout life. Durham referred to this as the “finished work of Calvary” view of sanctification.

But the sanctification issue paled in comparison to the Oneness controversy. Dr. French summarizes the debate saying:

At issue in the Oneness controversy was the centrality of the name of Jesus in baptism, the soteriological significance of Spirit baptism, and the nature of the unity of the Godhead. The Oneness issue was commonly referred to as the “new issue” by its opponents, not for its novelty, but to distinguish the issue from the recent controversy over salvation.

The early Pentecostal movement prayed in the name of Jesus, claimed healing in Jesus’ name, sang Christocentric songs, and “largely ignored” the precision of Trinitarian faith. So, it shouldn’t have been all that shocking that many would eventually desire to be baptized in Jesus’ name. Dr. French quotes Charles F. Parham on this subject:

We were waiting upon God that we might know the Scriptural teaching of water baptism. Finally, the Spirit of God said: “We are buried by baptism into His death.” …Then how quickly we recognized the fact that we could not be buried by baptism in the name of the Father and in the name of the Holy Ghost because it stood for nothing as they never died or were resurrected.

The Spark That Lit the Flame

A Pentecostal camp meeting called the World-Wide Apostolic Camp Meeting took place in April of 1913. It was a much-anticipated meeting lauded as a great unifier. Yet, in actuality, it was the initial spark that lit the flame of the oneness movement, eventually separating it from Trinitarian Pentecostalism altogether. Canadian minister R.E. McAlister wasn’t the main speaker or even on the program. McAlister simply gave a short sermon as they were preparing for a baptismal service “in a pool near the big tent.” Dr. French describes the intense and pivotal moment this way:

In a cursory defense of single immersion, McAlister noted that apostolic baptism was administered as a single immersion in a single name, Jesus Christ. “The words Father, Son, and Holy Ghost were never used in Christian baptism.”

History records an “audible shudder” swept the preachers at the mention that the name Jesus was used exclusively in apostolic baptism. Of course, they tried to stop and sensor him, but the inspired words had already been spoken. The impact of that little sermon was far more significant than McAlister could have ever dreamed. Dr. French states:

The implications concerning Jesus’ name baptism raised at Arroyo Seco fueled the theological flame within many who attended. John G. Sharpe, a young minister, was so moved that, after praying and reading the Bible all night, he ran through the camp the following morning shouting that he’d received a “revelation” of the power of Jesus’ name. Frank J. Ewart, G.T. Haywood, Harry Morse, John G. Schaepe, R.J. Scott, George Studd, R.E. McAlister, Andrew D. Urshan, Homer L. Faulkner, and Frank Denny… would soon enthusiastically embrace baptism in the name of Jesus as the exclusive apostolic formula.

In Conclusion

Our God Is One goes on in far more detail concerning various splits among Pentecostal groups, eventually forming oneness groups like the Pentecostal Assemblies of the World and the United Pentecostal Church International, and many others. He recounts the stories of now-infamous pastors who were hepatized in Jesus’ name and branded as heretics by their peers. Many of those pastors went on to rebaptize entire congregations in Jesus’ name as revival swept the world. But Dr. French is most acclaimed for his unparalleled documentation of modern Oneness Pentecostalism worldwide. In 1999, it was staggering when Dr. French provided careful documentation of twenty million Oneness Pentecostals. He updates the number on the podcast episode below, but you’ll have to listen for yourself to hear that.

Related posts:

  1. Oneness Theology, Church History & Where the Church Is Right Now – Podcast Transcript with Dr. Talmadge French
  2. Baptism “In Jesus’ Name” and the New Testament Greek
  3. A Oneness Pentecostal – Making A Difference by Ellington Haywood Ellis
  4. Buried Alive (The Gospel According to the Bible) – Article + Podcast
  5. Radically Apostolic! with Charles G. Robinette (Article + Podcast)
  6. Should Christians Celebrate Christmas? (Article + Podcast)
  7. Don’t Settle for an iTunes version of the Gospel (Article + Podcast)
  8. What About Hell? – Everything You Need to Know (Article + Podcast)

Radically Apostolic! with Charles G. Robinette (Article + Podcast)

Ryan A. French

A Radically Apostolic Review

I recently had the opportunity to interview International Evangelist Charles G. Robinette about his new book, Radically Apostolic! The Reality, the Journey, and the Reward of the Call of God on the Apostolic Voice Podcast (which is linked below). Conversations like that always take on a life of their own, and that’s precisely what makes them so cool. However, it’s impossible to capture the essence of a book in a conversation format. So, even if you’ve listened to the episode with Rev. Robinette, this book review explores new territories. In my opinion, every believer should own a copy of Radically Apostolic (amazon.com links are included below). And if you would be so kind, leave a radically apostolic review of Radically Apostolic on Amazon, Goodreads, or wherever you buy books. It’s a blessing to the author and moves the book up in rankings and availability so others can find it and be blessed too.

More than High-Powered Testimonies

There’s been an exciting surge in apostolic books over the past few years. For a book nerd like me, that’s terrific news. But only a handful cover overtly apostolic topics. That’s not intended to be a criticism. There’s a great need for generic lifestyle, inspirational, and fiction books written by apostolics even if they don’t explicitly hit on hot button Pentecostal issues. However, we shouldn’t be afraid or shy away from writing blatantly unapologetic apostolic books chalked full of faith and Holy Ghost truth grenades. And that’s what Rev. Robinette has accomplished with Radically Apostolic! It will make you want to run the aisles, talk in tongues, and find a prayer meeting. You’ll probably even feel some good old-fashioned radical conviction. I did for sure. And that’s ok. We probably need a lot more of that. But the beauty of Rev. Robinette’s ministry style, which comes through in his writing as well, is that every truth bomb is tempered with the balm of love and genuine passion for the work of God.

When I purchased Radically Apostolic, I expected it to be filled with high-powered testimonies of revival, miracles, and mind-blowing God moments. I also anticipated chapters designed to be enormous faith builders for the reader. And it was! However, I was pleased to find the book full of deep wells of insight and instruction intended to take the reader from casual encounters with God to radically Apostolic encounters with God. Furthermore, the principles outlined in this book are for ministers and saints alike. Every apostolic believer is given the promise of Holy Ghost authority and to see demonstrations of Divine power in their lives. Radically Apostolic is not a quick microwave plan for walking in radical faith. Instead, it’s an honest outlining of biblical tried and true principles that work if implemented. If you’re looking for an easy three-step process, Radically Apostolic isn’t the book for you.

Radically Apostolic Defined

In the prologue, Robinette defines what it means to be radically apostolic this way:

To be radically apostolic means to be unreservedly committed to the teachings, doctrine, examples, and actions of the first apostles. It means to live a life that is in alignment with the first church in the book of Acts!

To me, it’s sad that we are forced to think of that definition as radical. Because in actuality, that is the description of being apostolic in general. We now call radical what the first church would have considered minimal. Or, at the very least, normal. Regardless, many of our beloved brothers and sisters are unacquainted with a genuine book of Acts experiences. But as Robinette pointed out in our podcast discussion, “There is a great thirst in this hour for apostolic demonstrations of the Spirit.”

To be radically apostolic means to be unreservedly committed to the teachings, doctrine, examples, and actions of the first apostles. It means to live a life that is in alignment with the first church in the book of Acts! -Charles G. Robinette

We now call radical what the first church would have considered minimal. Or, at the very least, normal.

If We Want What They Had…

Once a person has decided they want what the book of Acts church had, they must dedicate themselves to doing what the book of Acts church did. Robinette gives five convincing albeit challenging chapters that, if mirrored, accomplish that worthy goal: Radical apostolic exposure and impartation, radical prayer, radical submission, radical humility, and radical, sacrificial giving. Chapter six sums up the radical reality of employing those apostolic principles. Chapter seven is a soul-inspiring collection of radical testimonies that alone are worth the book’s price. As I read the book, the reality washed over me that God will always have a radically apostolic church; it’s just a matter of who will be a part of it.  

Once a person has decided they want what the book of Acts church had, they must dedicate themselves to doing what the book of Acts church did.

Radical Exposure & Impartation

While sharing his own early life story, Robinette describes the plethora of apostolic giants he was exposed to even in his teenage years. Primarily because of the tremendous leadership of his pastor, the late Rev. Bill Nix. Great men of God like Rev. Billy Cole, Rev. Lee Stoneking, the late Rev, R.L. Mitchel, Sis. Vests Mangun and many others imparted into Rev. Robinette’s life. There’s no substitute for radical apostolic exposure and impartation in a person’s life. And that exposure and impartation should inspire gratitude in our hearts. Radical exposure leads to radical opportunities and encounters with God. You might think that sounds too… well, radical. But I’m reminded of the book of Acts saints who were so desperate for impartation they only needed the apostle Peter’s shadow to pass over them to be healed (Acts 5:15-16).

Like Robinette, I was also blessed to have been naturally exposed to powerful ministries in my formative years. That’s one of the benefits of being a pastor’s kid. But even in my early ministry years, I learned a difficult lesson about exposure, impartation, and mentorship: It’s not the responsibility of a potential mentor to mentor you. Every mentor worth having, and every person who has something worth imparting is too busy to mentor and impart into your life. It’s the mentee’s responsibility to get close to the man of God. That means Elisha might have to quit a job to work with Elijah. It might mean mowing your pastor’s grass to be near him. It means offering to drive a man of God somewhere. Do whatever radical thing you have to do to get in the presence of great men of God. Get in a position to receive radical apostolic exposure and impartation.

Every mentor worth having, and every person who has something worth imparting is too busy to mentor and impart into your life. It’s the mentee’s responsibility to get close to the man of God.

Radical Prayer

This chapter begins by pointing out a simple but often overlooked reality:

We must never forget that the inaugural apostolic outpouring was the result of a ten-day prayer meeting. Everything radically apostolic in God’s kingdom begins with prayer!

We must never forget that the inaugural apostolic outpouring was the result of a ten-day prayer meeting. Everything radically apostolic in God’s kingdom begins with prayer! -Charles G. Robinette

Beware! You’re sure to be convicted by this chapter on prayer. For example, Robinette makes this observation:

The devil is not the primary problem of the Church. The primary problem of the Church is not worldliness, carnality, or people. The absence of radical prayer is the Church’s biggest problem!

The devil is not the primary problem of the Church. The primary problem of the Church is not worldliness, carnality, or people. The absence of radical prayer is the Church’s biggest problem! -Charles. G. Robinette

That statement resonates with my observations of the Church I love and care about so deeply. It’s not that we don’t battle carnality and worldliness in our churches. We do. But those things are symptoms of prayerlessness. Could it be that the simple remedy for all the woes of the Church is a renewal of radical prayer? I think it just might be the case. Robinette moves from corporate conviction and makes it personal to each of us:

Serving the Lord without a radical prayer life is like going to war without a weapon. Without prayer, you could actually become a weapon in the enemy’s hands. Yes, the tragedy of prayerless believers is not only the eternal damage they bring upon themselves but rather the damage they perpetrate against other believers and the kingdom of God.

  • A prayerless father or mother leaves the door of their spiritual house unlocked for the enemy to prey upon their children.
  • A prayerless apostolic preacher operates without power and authority. His congregation will never see the Spirit of the Lord confirming His Word.
  • The prayerless leader soon falls into the deception of trusting the arm of the flesh and man’s wisdom. He or she is soon choked out with pride.
  • The prayerless church becomes a stagnant pool where bacteria and disease hide. People are given infection rather than a remedy.

Serving the Lord without a radical prayer life is like going to war without a weapon. Without prayer, you could actually become a weapon in the enemy’s hands. -Charles G. Robinette

The spiritual and physical catastrophe of prayerlessness is immeasurable. Prayer is the life source of the Church. It is the primary instrument we have for an intimate connection with God. Prayer keeps us from mistakes our flesh would naturally make. Prayer gives us insight and wisdom we would not have on our own. Prayer might put you in a lion’s den, but it will also shut the mouths of those same lions. Prayer will unlock doors you couldn’t force open in the flesh. And prayer brings favor that prayerless praise will never produce.

Here’s another startling revelation from Robinette, “The failure of every fallen apostolic leader was first a failure to pray.” He goes on to say, “You don’t want to be a leader with big dreams but a small prayer life.” When you see the wreckage of a failed apostolic leader of any kind, let that be your reminder to engage in daily radical prayer. Otherwise, you could be the next tragic statistic leaving a legacy of brokenness in your wake.

The failure of every fallen apostolic leader was first a failure to pray. You don’t want to be a leader with big dreams but a small prayer life. -Charles G. Robinette

Radical Submission

Perhaps, this is the most critical and controversial chapter in Robinette’s book. He made this statement during our Apostolic Voice interview, “Everything else hinges on our commitment to radical apostolic submission.” In my youth, culture was at the tail end of enjoying a season of general respect for authority. It certainly wasn’t normal or common to challenge pastoral authority. Church hopping and pastor shopping for the right “brand” of preacher was unusual and severely frowned upon by most. Unfortunately, the antichrist spirit of the world has infiltrated the Church. It’s an anti-authority, anti-correction, anti-rebuke, and anti-accountability spirit. It often hides under the thin guise of maintaining accountability to peers or a panel of leaders. But all that does is give a person a license to shop around from peer to peer until someone validates their opinions or desires. That isn’t even close to the biblical idea of spiritual authority, submission, and accountability to leadership.

The antichrist spirit of the world has infiltrated the Church. It’s an anti-authority, anti-correction, anti-rebuke, and anti-accountability spirit.

The Buck Must Stop Somewhere

I stand behind Robinette’s robust endorsement of apostolic pastoral authority. He defends it vigorously and effectively below:

While it is permissible to have mentors who (with your pastor’s permission) impart methodology or expose you to greater apostolic understanding, there must be one spiritual leader: a pastor who has the final say. You need a pastor in your life whom you will not resist because they have veto power. There is no place in God’s kingdom for those who will not submit to spiritual authority.

You need a pastor in your life whom you will not resist because they have veto power. There is no place in God’s kingdom for those who will not submit to spiritual authority. -Charles G. Robinette

Admittedly, radical submission isn’t always easy. If it were easy, it wouldn’t be submission. It can be downright hard and even frustrating at times. Robinette acknowledges that reality by stating:

We may not enjoy the personality of everyone God places over us. We may not agree with everyone that God places over us. But we will never find a single scripture that encourages us to resist, reject or rebel against the spiritual authority God placed in our life!

Even when our spiritual authority is wrong. Even when our spiritual authority makes a bad judgment call. Even if they offend us with their words, actions, or attitudes. There is no scripture for packing our bags, finding a new pastor, or finding another church! There are lots of scriptures that would tell us to go to them and be reconciled, to speak truth in love, and to do the hard work of peacemaking.

Radical Consequences for Rebellion

Under the subtitle labeled The Good, the Bad, and Ugly, Robinette gives solid biblical examples that corroborate God’s displeasure with people who rebel against the man of God placed over them. In particular, I would insert that my generation has lost the understanding that when you rebel against a man of God, you are rebelling against God. Of those three stories, one that stood out the most is from Numbers 12:1, “And Miriam and Aaron spake against Moses.” The details don’t matter. It doesn’t necessarily matter who was right or wrong; when you read the details of God’s wrath towards Miriam and Aaron in Numbers 12:5-11, it’s terrifying. It’s a somber reminder that God backs up his man. Robinette makes a significant point about that story:

Notice they didn’t raise a hand against Moses; they just opened their mouths. There is no area where we systematically violate God’s standards of submission more than in our ethics of speech. We pick up the phone, sit around restaurant tables, go on our favorite online forums, and commit the same sin as Miriam and Aaron.

There is no area where we violate God’s standards of submission more than in our speech. We pick up the phone, sit around restaurants, go to online forums, and commit the same sin as Miriam and Aaron. -Charles G. Robinette

Lifting Leaders Hands

Aside from the scary consequences of walking away from apostolic authority, Robinette passionately describes the benefits that only come through radical submission. He points out the blessings, protections, anointings, giftings, and associations that only come from submission. And then he pivots to further describe submission as a willingness to lift the hands of our leader as Hur and Aaron did for Moses in Exodus 17:8-16. And the paradoxical reality of radical submission is that it affords us authority that otherwise would be unavailable. To many, that seems counterintuitive, but it is the reality. If we could reincorporate that mentality into our collective minds, it would reinvigorate revival worldwide.

Radical Humility

It’s almost impossible to maintain radical humility without radical submission. So, having established that fact Robinette offers a biblical definition of humility this way: Humility is knowing who you are, knowing who God is, and never getting confused about who is who.” He lists three tests God brings into our lives to authenticate our humility or reveal our pride: 1) How we handle promotions in our lives and in the lives of others. 2) How we respond to correction and demotions in our lives and in the lives of others. 3) How we respond to gossip, slander, and criticism directed at ourselves and our family. Robinette makes a key point reminding us of the importance of humility:

Self-promotion is the fruit of an independent spirit. There’s no room for anyone else. Some people try to sanctify their independent spirit by convincing themselves that they are too spiritual to be understood and everyone else is too carnal. Independence is over-rated. We need a revival of apostolic codependency. We need God and each other.

We need a revival of apostolic codependency. We need God and each other. -Charles G. Robinette

Of all the gems in this chapter, Robinette’s comments regarding humility while under unfair attack shined the brightest. Because if you live a radically apostolic life long enough, you will be maligned, criticized, condemned, undermined, and worse. And the temptation will be to accept Saul’s armor and fight on Goliath’s terms instead of with the weapons God has approved. But as Robinette said, “If you rightly react to hurtful words, the experience will become a refining tool God uses to perfect his instruments.” Robinette encourages those under undue attack to hold their peace and say not a word. He continued, “The enemy is only victorious if we take on the same nature of those assaulting us.” I cannot win battles if I fight for myself. Instead, I must stand still and let God fight my battles.

If you rightly react to hurtful words, the experience will become a refining tool God uses to perfect his instruments. -Charles G. Robinette

The enemy is only victorious if we take on the same nature of those assaulting us. I cannot win battles if I fight for myself. Instead, I must stand still and let God fight my battles. -Charles G. Robinette

Radical Sacrificial Giving

Robinette offers dozens of real-life examples of radical giving and radical blessings afforded to the giver. And again, he takes us back to the book of Acts example by reminding us that the first Church sold all their possessions and lands and gave to those who had needs (Acts 2:44, Acts 4:32). Also, the early Church didn’t just give out of abundance or from extreme wealth. They gave sacrificially to the work of the Lord even when suffering poverty themselves (2 Corinthians 8:2). Like the widow who gave her last meal to the prophet Elijah and received unlimited supernatural provision from God, we too can tap into that type of radical favor through radical giving (1 Kings 17:13).

Like the widow who gave her last meal to the prophet Elijah and received unlimited supernatural provision from God, we too can tap into that type of radical favor through radical giving.

It’s impossible to overstate the blessings Scripture promises to those who give sacrificially. And many of those blessings are financial. However, I appreciate how Robinette carefully points out that not all gifts from God in response to our giving are monetary. Often, the blessings associated with giving are things like peace, joy, happiness, contentment, spiritual authority, relationship blessings, familial blessings, favor, health, healing, and stability, to name a few. Many of the most amazing gifts in my life in response to giving were not financial. Why? Because all the money in the world can’t bring joy, peace, or health. No amount of money will heal cancer, but one touch from God can!

Radical Apostolic Reality

The book culminates with a radical reminder that we will experience a revolutionary book of Acts-style apostolic reality if we live out the previously mentioned apostolic principles. Robinette asks this challenging question, “Which reality are you obsessing over, the kingdom of this world on the kingdom of God?” He then says:

Paul warns us in Colossians 3:2 to set our affections on things above, not on things of this world. Choose which reality you will live by. Choose to feed your faith, not your fears. If your life mantra is that the world is bad and getting worse, you’re not wrong. If you choose to believe that God is good and He is at work, you’re not wrong. Choose your reality.

Feed your faith, not your fears. If your life mantra is that the world is bad and getting worse, you’re not wrong. If you choose to believe that God is good and He is at work, you’re not wrong. Choose your reality. -Charles G. Robinette

Ultimately, Robinette beckons each of us to “accept the call” to live a radically apostolic life. And it is a lifestyle that demands our time, attention, and dedication. The world has yet to see the kind of revival that would take place if every professing apostolic became radically apostolic beyond mere verbiage. You can lay hands on the sick and see them recover in Jesus’ name! You can see mighty outpouring of the Holy Ghost in Jesus’ name! You can resist temptation and ungodliness in Jesus’ name? You can witness and be instrumental in seeing radical deliverances in Jesus’ name.

Left Wanting More

I finished the book wanting more from it. And that’s a good thing. If you’re relieved to finish a book, that’s a bad sign. However, the book left me longing for additional chapters titled Radical Suffering, Radical Sacrifice, Radical Rejection, and Radical Holiness. Oh, what an excellent sequel that would make! Let me say once more, the testimonies scattered throughout the book alone make it worth the price. I hope you’ll click the link below and purchase a copy for yourself. Hey, buy a couple of copies and give them away.

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9 Signs of a Prideful Heart (Article + Podcast)

Ryan A. French8 Comments

God resists the proud (James 4:6), which is bad news for a church if it is full of pride. Spiritually dry and deadlocked churches are usually filled with pride. They’re spiritually stuck because God is literally resisting their efforts. What they’re doing might seem good on the surface, but their motivations are displeasing to God.

Spiritually dry and deadlocked churches are usually filled with pride. They’re spiritually stuck because God is literally resisting their efforts.

Scripture is very clear about proper motivations; God doesn’t just care what we do. He cares how and why we do it. For example, God doesn’t just want us to give, and He wants us to give cheerfully (2 Corinthians 9:7). Jesus warned against displaying our righteousness just to be seen and admired by others; there’s no reward for that kind of conceited righteousness (Matthew 6:1). Paul even warned that preaching the Gospel must be done for the right reasons (1 Thessalonians 2:4). In a staggering display of immaturity, the disciples asked Jesus to decide who was the greatest in the kingdom; Jesus took it as an opportunity to teach them that without childlike humility, they would never see the kingdom of heaven (Matthew 18:1-35).

Scripture is very clear about proper motivations; God doesn’t just care what we do. He cares how and why we do it.

In a generation obsessed with talent competitions and spotlights, it’s no surprise that the thirst for attention has crept into the Church. It’s evidenced in pulpits and pews. It’s on full display if you know the signs. There are certain “tells” or “giveaways,” so to speak. There really is no way to overemphasize the importance of guarding our churches against being infected with prideful leaders. Even more importantly, we should carefully monitor our own motivations and quickly adjust when and where needed. Below are nine sure signs of a prideful heart. I use this list to check my own motives and those seeking positions or platforms in my local church. Many of these principles are universal and can be translated into any paradigm or organization.  

  1. They want to SING but they don’t want to SERVE.

  2. They want to PREACH but they don’t want to PRAISE.

  3. They want to LEAD but they don’t like LEADERSHIP.

  4. They want to TAKE but they don’t want to GIVE.

  5. They want RESPECT but they don’t show RESPECT.

  6. They want the SPOTLIGHT but they resent SACRIFICE.

  7. They like PUBLIC EMOTIONS but they dislike PRIVATE DEVOTIONS.

  8. They are SELFISH rather than SELFLESS.

  9. They produce FOLLOWERS rather than DISCIPLES of Jesus.

Now reread this list, but this time replace “they” with “I” and be brutally honest with yourself.

AVP Ep. 44 | 9 Signs of a Prideful Heart

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Special Guest Stan Gleason & Book Review of Follow to Lead: The Journey of a Disciple Maker

Ryan A. French

If you’re reading this article, you probably identify as a Christian. But are you a disciple? And if you are a disciple, are you a disciple-maker? Those are the questions posed in Follow to Lead: The Journey of a Disciple Maker by Stan O. Gleason. On the surface, it’s hard to pin down a category for Follow to Lead. It’s a leadership book, but not really. It’s a church growth book, but not really. Follow to Lead is a lifestyle book that challenges the reader to commit to a radical biblical lifestyle mandated by Jesus. Rather than selfishly hunkering down in our salvation bunkers, Gleason admonishes the Church to obey the Great Commission and go make disciples (Matthew 28:18-20). Gleason is emphatic that this co-mission isn’t just for a chosen few, especially sanctified saints, certain personality types, pastors, evangelists, or any other ministry mantle we can envision. No Christian is exempted from the mandate to make disciples.

The co-mission isn’t just for a chosen few, especially sanctified saints, certain personality types, pastors, evangelists, or any other ministry mantle we can envision. No Christian is exempted from the mandate to make disciples.

Interestingly, Gleason focuses on the ancient method of discipleship employed by Jesus during his relatively short earthly ministry. Unarguably, the replication of Jesus’ ministry through His disciples even after His death, burial, and resurrection was remarkable. Notably, though we often forget, the rabbi (teacher) relationship with the disciple (trainee) was not unique to Jesus’ ministry. This method was an integral part of Jewish culture, and it was highly relational. When Jesus invited fishermen to follow Him, they knew what He was asking of them. They were entering into a rabbi-disciple relationship. Jesus poured Himself into the chosen twelve in ways it was impossible to do with the multitudes. Yet, a little introspection reveals most modern churches are more interested in shaping the masses than discipling the few close to them. Gleason lovingly but convincingly cautions the Church to lay aside excuses and make disciples of our neighbors who will then make disciples of their own.  

Jesus poured Himself into the chosen twelve in ways it was impossible to do with the multitudes. Yet, a little introspection reveals most modern churches are more interested in shaping the masses than discipling the few close to them.

A thread runs throughout the chapters of Follow to Lead, reminding us repeatedly that there’s no such thing as discipleship without relationships. This concept seems intuitive, but not in this modern culture that keeps us globally connected yet locally disconnected. We’re partitioned off from one another by phone screens, computer screens, and tablet screens. Our communities are carefully fenced in, and we rarely know our next-door neighbors. However, Gleason implores us to break down these self-imposed barriers and disciple our neighbors by building trust, maintaining relationships, and being ready to teach. If we all genuinely followed this model, our churches would be overflowing within a few short years.

There’s no such thing as discipleship without relationships. This concept seems intuitive, but not in this modern culture that keeps us globally connected yet locally disconnected.

Follow to Lead is filled with practical examples for implementing a paradigm-shifting mindset in a local congregation. Transforming the culture of a local church begins from the top down. It’s hard work. But what a powerful transformation would take place in our local churches if we all simply did what Jesus commanded us to do. Gleason lays the groundwork for helping church leaders nudge a congregation away from being department-minded into being relationship-minded. This unifying concept brings everyone together in the mission of discipling the lost into a deep, Bible-based walk with God. With that in mind, our language matters. So, Gleason encourages us to lay aside terms like “soul-winner” and “evangelism” and pick up more appropriate (in it for the long haul) terminology like “disciples-makers.” As Gleason says:

After you “win,” then what? When you win, it’s over, but when you make disciples, the process is ongoing. Regardless of the implications, you can see the difference terminology makes when communicating the mission of the Church. Jesus did not tell us to win anything, but rather to go make everything.

I’m not ashamed to admit that Follow to Lead challenged my thinking and poked holes in some of my internal excuses. But it didn’t just leave me feeling shame. It inspired me to reach out to my community with fresh passion and renewed vision. Gleason isn’t presenting a theory but a theology. A theology of missiology that is relevant in every culture and region. Undoubtedly, practical application in your life and church will probably look slightly different from mine or even Gleason’s. Regardless, our mission and mindset will coincide because Gleason calls us to follow the most remarkable example of all… Jesus.

Gleason isn’t presenting a theory but a theology. A theology of missiology that is relevant in every culture and region.

AVP Episode Featuring Stan Gleason

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Consistency – 16 Keys To Outstanding Leadership (Article + Podcast)

Ryan A. French10 Comments

When it comes to leadership of any kind, consistency is a vital component of success. Often, highly creative personalities struggle with consistency, severely limiting what would otherwise be a dynamic leadership style. But, of course, that’s a generalization, and leaders of all types struggle to be consistent. People are drawn to consistency, but it takes time to demonstrate real and effective consistency in leadership. For example, studies of churches, businesses, and corporations indicate that it takes roughly five years for the organization to hit its full growth potential when a new leader arrives. Why? Because quality consistency in leadership, by definition, cannot be modeled overnight. Below are sixteen key areas where consistency makes the difference between bad, good, and outstanding leadership.

1. Consistency of Time

  1. Understanding the value of your time and everyone else’s time matters. If you disrespect other peoples’ time, they will eventually disrespect you. Be on time, be timely, be efficient, and as often as possible, be brief. If you don’t habitually waste people’s time, they’ll forgive you when you need to take their time. All great leaders understand the value of managing time.

If you disrespect other peoples’ time, eventually they will disrespect you.

2. Consistency of Dependability

  1. If you say it, mean it. If you mean it, do it. If people can’t depend on you, they won’t trust you, and if they don’t trust you, outstanding leadership is not possible. Inevitably, you will inadvertently let someone down. Don’t be too proud to apologize.

If you say it, mean it. If you mean it, do it. If people can’t depend on you, they won’t trust you, and if they don’t trust you, outstanding leadership is not possible.

3. Consistency of Emotions & Temperament

  1. Okay, so we all have mood swings. Most great leaders feel things intensely, and that’s a good thing. It channels energy and propels creativity. But drastic emotional fluctuations left unchecked hurt people. People shouldn’t have to wonder if you’re going to randomly lose your temper, cry without provocation, or become morose. People will excuse a temperamental leader for a while (especially if they’re mega-talented, a super-genius, or ultra charismatic), but eventually, they’ll abandon ship, searching for less drama.

4. Consistency of Study

  1. Leaders never stop learning, and learners never stop studying. Once you think you know all you need to know, you are arrogant and irrelevant.

Leaders never stop learning, and learners never stop studying. Once you think you know all you need to know, you are arrogant and irrelevant.

5. Consistency of Routine

  1. I’m not suggesting that leaders should do the same thing, at the same time, every day. But some level of routine must be realized, or a lifestyle of consistency is not possible.

6. Consistency of Organization

  1. It can vary in style, intensity, and beauty; but you must be organized and know how to organize others.

7. Consistency of Spiritual Discipline

  1. For ministerial leadership, this goes without saying. But regardless, strong spiritual disciplines of Bible reading, prayer, and devotion strengthen every area of a leader’s life.

8. Consistency of Kindness

  1. Be kind all the time (including to those who can do nothing for you). Some leaders erroneously believe that their other strengths make this unnecessary. Not so. Kindness is not weakness. Harshness is not strength. It takes more effort to be consistently kind than visa verse. An unkind leader will negate all other skills. And yes, you can be kind and authoritative at the same time.

Be kind all the time (including to those who can do nothing for you).

Kindness is not weakness. Harshness is not strength. It takes more effort to be consistently kind than visa verse.

9. Consistency of Authenticity

  1. To phrase it another way, always be genuine and real. Be transparent; that doesn’t mean that you have to wear your heart on your sleeve or air all the dirty laundry. But remember, authenticity is the opposite of fakery. Be open, be honest, be humble, be authentic.

10. Consistency of Integrity

  1. Integrity is one of those words with a broad spectrum of meaning that can be hard to pin down. By default, we usually define integrity as honesty, and that is correct but incomplete. In the tech world, they use the term “integrity checking,” meaning they are analyzing the data to ensure that it lacks corruption and maintains internal integrity. Engineers use the term “structural integrity” about structurally sound buildings. Governments use the term “territorial integrity” when describing a nation or region that is undivided and sovereign. With that in mind, a leader with integrity is continually checking the areas of his life that others can’t see for corrupted data, maintaining structural soundness, and guarding against divisions. The integrity of your organization will be a reflection of your virtue.

The integrity of your organization will be a reflection of your virtue.

11. Consistency of Core Values

  1. Once you have identified, defined, and clearly articulated your core values, you must consistently implement those values. A core value is not a core value if it fluctuates. Your personal and corporate core values must be united and inform every action and decision from the top down. It would be best if you firmly believed in your core values, or you will change them when things get tough. Without core values, you become a slave to flaky emotions and the fickleness of fads. Everything you do flows from your core values.

Without core values, you become a slave to flaky emotions and the fickleness of fads. Everything you do flows from your core values.

12. Consistency of Maturation & Growth

  1. Look at where you are compared to where you were five years ago. Go ahead. Hopefully, you have grown and matured personally. Don’t buy the lie that you’ve peaked or plateaued. You must model personal growth and maturation. Set goals, stretch your limits, dream big, get better, and never settle for personal stagnation. If you do, they will too. Also, you cannot mature if you are not self-aware. Self-awareness is literally one of the most defining aspects of a great leader. If you think you’re great when you’re not, you’ll never work to get better. If you think your weakness is your strength, you’ll never mature. Find ways to evaluate yourself, seek counsel, seek brutally honest mentors, take the blinders off, listen to constructive criticism, expose yourself to leaders who inspire you to stretch. You will find the motivation to grow.

Set goals, stretch your limits, dream big, get better, and never settle for personal stagnation.

Find ways to evaluate yourself, seek counsel, seek brutally honest mentors, take the blinders off, listen to constructive criticism, expose yourself to leaders who inspire you to stretch.

13. Consistency of Fairness

  1. Treat yourself and others fairly. It’s really that simple. Leaders who hold one standard for this person and another for that person lose everyone’s respect over time.

Leaders who hold one standard for this person and another for that person lose everyone’s respect over time.

14. Consistency of Creativity

  1. Creativity is hard. Admittedly, it comes more naturally for some. However, even for those who are wired to be creative, it takes hard work. I know it sounds antithetical to this article’s central theme, but predictability is the enemy of growth when it comes to creativity. Have dreams, use imagination, and be original.

15. Consistency of Healthy Change & Adjustment

  1. Again, I know it sounds strange to write an article about consistency and tell people to be willing to make changes and adjustments. Paradox? No. You can be consistent in every area mentioned above and yet remain flexible when and where necessary. Great leaders know when to throw out bad ideas and implement better ones. Great leaders know when to make small tweaks and significant adjustments when needed. Inflexible leaders crack underneath the pressure of constantly changing demands and environments. Not all change is healthy, but total unwillingness to adjust is always deadly.

Inflexible leaders crack underneath the pressure of constantly changing demands and environments. Not all change is healthy, but total unwillingness to adjust is always deadly.

16. Consistency of Humility

  1. Outstanding leaders remain great by remaining humble. Arrogance and pride not only repel people but it produces sloppiness and intense feelings of entitlement. Entitled leaders are not only toxically obnoxious, but their followers emulate their example. Eventually, the entire organization from the top down expects everyone else to do everything else. Chaos and unproductiveness always plague entitled leadership. Many leaders begin with humility and gradually become arrogant. Carefully guard against the drift towards pride that power and success often set into motion. Furthermore, a leader doesn’t have to be wildly successful to be prideful; even sub-par leaders often struggle with arrogance.

Arrogance and pride not only repel people but it produces sloppiness and intense feelings of entitlement.

Chaos and unproductiveness always plague entitled leadership.

Guard against the drift towards pride that power and success often sets into motion.

For the record, I did not write this article from the perspective of a great leader lecturing less great leaders. At any given time, I’m working to be more consistent in at least five of these areas. Often, I’m more consistent at being inconsistent. In keeping with key 9, you should know that I am weakest in 5, 6, 9, and 15. 

Ryan French

AVP Episode Featuring the Article, Consistency (16 Keys to Outstanding Leadership)

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