Podcasts about apostolic faith

The post The Church of The Lord Jesus Christ of the Apostolic Faith 05-25-25 appeared first on WWDB-AM.

In this episode of The Nancy Grandquist Podcast we continue our series, "We Worship One God," with a revelatory discussion with Bishop Raymond Woodward.The conversation begins with Reverend Woodward sharing his personal background, including his upbringing in an apostolic home, his journey to Bible college, and his extensive ministry experience. [01:58] The discussion then delves into the theological significance of the Gospel of John, highlighting its unique aspects and its emphasis on the identity of Jesus as God. [14:57] Reverend Woodward explains the historical and scriptural context of John's Gospel, the significance of Jesus' "I am" statements, and the profound revelation of Jesus' divinity. The episode also touches on the historical development of Christian doctrine, the importance of maintaining the original apostolic teachings, and the impact of the Azusa Street Revival on modern Pentecostalism. [52:45] The conversation is rich with theological insights and historical context, making it a valuable resource for anyone interested in understanding the oneness of God and the foundational principles of apostolic faith. [22:51]-----------Timestamped ChaptersChapter 1: Introduction and Guest Introduction 00:16 - 01:25Chapter 2: Reverend Raymond Woodward's Background  01:25 - 05:37Chapter 3: The Gospel of John and Its Unique Perspective 05:37 - 12:42Chapter 4: The Importance of the Name of Jesus  12:42 - 24:34Chapter 5: The Revelation of Jesus' Identity 24:34 - 34:54Chapter 6: The High Priesthood and Jesus' Sacrifice 34:54 - 40:39Chapter 7: The Resurrection and the Revelation to Thomas 40:39 - 49:52Chapter 8: Historical Context and the Continuation of Apostolic Faith  49:52 - 55:25Chapter 9: Conclusion and Final Remarks  55:25 - 55:37

Tune in this Monday at 7:00 p.m. (EST) for our interview with Bishop Reginald Davis, pastor of Refuge Temple Church, Burlington, NC, auxiliary director to COOLJC - ABYPU and recently elected chairman of the board of bishops for COOLJC (Church of Our Lord Jesus Christ of the Apostolic Faith, Inc.). Need a reminder? Text "mantle" to (833) 450-0056. #mantlemondays #travelltravis #COOLJC #WOTCC #wotccyfc

Morning Offering, October 11, 2024Every morning, join Father Brad as he begins the day with prayer and reflection. In a few short minutes, Father Brad guides you in prayer, shares a brief reflection grounding your day in the Church's rhythm of feast days and liturgy, and provides you with the encouragement necessary to go forward with peace and strength. Disclaimer: The ads shown before, during, or after this video have no affiliation with Morning Offering and are controlled by YouTubeLet us do as the saints urge and begin our days in prayer together so as a community of believers we may join the Psalmist in saying, “In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly.” (Psalm 5:3-4)________________

The Apostolic Faith Mission (AFM), founded in 1908 by John G. Lake in South Africa, emerged from the Pentecostal movement sparked by the Azusa Street Revival. Emphasising the baptism of the Holy Spirit and spiritual gifts like speaking in tongues and healing (Acts 2:1-4, 1 Corinthians 12-14), the AFM played a crucial role in breaking racial barriers in a segregated society. It has contributed positively through spiritual renewal, missionary work, social integration, and lay empowerment. However, it also faces challenges such as doctrinal controversies, the adoption of prosperity theology, emotionalism overshadowing doctrinal teaching, and gender inequality in leadership roles. The AFM's blend of historical roots, biblical grounding, and contemporary relevance highlights the dynamic nature of modern Pentecostalism. #ApostolicFaithMission #PentecostalMovement #AzusaStreetRevival #HolySpirit #SpiritualGifts #JohnGLake #Acts2 #1Corinthians12 #MissionaryWork #SocialIntegration #SpiritualRenewal #ProsperityTheology #GenderEquality #DoctrinalControversies #ModernPentecostalism #brendonnaicker #swindon

The Apostolic Faith Mission (AFM), founded in 1908 by John G. Lake in South Africa, emerged from the Pentecostal movement sparked by the Azusa Street Revival. Emphasising the baptism of the Holy Spirit and spiritual gifts like speaking in tongues and healing (Acts 2:1-4, 1 Corinthians 12-14), the AFM played a crucial role in breaking racial barriers in a segregated society. It has contributed positively through spiritual renewal, missionary work, social integration, and lay empowerment. However, it also faces challenges such as doctrinal controversies, the adoption of prosperity theology, emotionalism overshadowing doctrinal teaching, and gender inequality in leadership roles. The AFM's blend of historical roots, biblical grounding, and contemporary relevance highlights the dynamic nature of modern Pentecostalism. #ApostolicFaithMission #PentecostalMovement #AzusaStreetRevival #HolySpirit #SpiritualGifts #JohnGLake #Acts2 #1Corinthians12 #MissionaryWork #SocialIntegration #SpiritualRenewal #ProsperityTheology #GenderEquality #DoctrinalControversies #ModernPentecostalism #brendonnaicker #swindon

Great conversation with the creator of the podcast Catholicism In The Car, Parker Zurbuch! Catholicism in the Car is a ministry dedicated to promoting the One, Holy, Catholic, and Apostolic Faith in whatever way possible.https://www.catholicisminthecar.com/Belt of Truth is a podcast brought to you by Armor of God, a Catholic men's movement based in Fort Wayne, Indiana, established to arm men to be the spiritual leaders God has called them to be. Belt of Truth features discussions with a variety of guests to explore different topics crucial for men to hear and reflect on their journey to becoming spiritual leaders. Learn more about Armor of God and Belt of Truth at armingmen.com.Edited and Produced by Josh Bach of OurLocalParish.com

Apostolic Faith (Part-4) Welcome to the Shan Kikon Audio Podcast & Sermon. Here you will find sermons to instruct, establish, equip, and release you to fulfill your full potential in Christ.

Apostolic Faith (Part-3) Welcome to the Shan Kikon Audio Podcast & Sermon. Here you will find sermons to instruct, establish, equip, and release you to fulfill your full potential in Christ.

Apostolic Faith (Part-2) Welcome to the Shan Kikon Audio Podcast & Sermon. Here you will find sermons to instruct, establish, equip, and release you to fulfill your full potential in Christ.

In this episode, John and Father Stephen take us on a captivating journey into the depths of tradition in response to a listener's question. Ever wondered about the importance of traditions in our lives and our faith? Fascinatingly, they'll be shedding light on what separates big T traditions, which are essential, from the little t ones, like 'la bola' in Hispanic communities, that carry cultural significance, but are not essential.In this captivating discourse, they emphasize the necessity of understanding and preserving the apostolic tradition. They delve into the writings of Saint Thérèse of Lisieux and the celebration of Our Lady of Guadalupe, highlighting the importance of Catechesis in maintaining the sanctity of traditions. This enlightening conversation will not only deepen your understanding of the Catholic faith and its traditions but also inspire you to actively live out your faith in your everyday life.Have something you'd love to hear Fr. Stephen and John talk about? Email us at myfriendthefriar@gmail.com or click here!

Apostolic Faith (Part-1) Welcome to the Shan Kikon Audio Podcast & Sermon. Here you will find sermons to instruct, establish, equip, and release you to fulfill your full potential in Christ.

In this age of pervasive spiritual confusion and deception, is being "BIBLICAL” enough? Track with Fr. Jon for 20 minutes, as he explains the founding of The Church and its Apostolic Faith; and ends his message with practical application for how we must “contend for the faith that was once for all delivered to the saints” (Jude 3).

Want to learn more about Baptism and the Reception of Converts? Uncut Mountain Press has just released a first-of-its-kind book: "Reception of the Heterodox into the Orthodox Church: Patristic Consensus and Criteria". BUY the book by 7/30/23 and receive excellent BONUS content. Learn more: --BUY the BOOK (including info about the bonus content and a free preview): https://uncutmountainpress.com/shop/product/on-the-reception-of-the-heterodox-into-the-orthodox-church-the-patristic-consensus-and-criteria/ --WATCH the Trailer: https://youtu.be/8qhnX3qEPUw --READ Endorsements by Bishop Luke of Jordanville, Fr. Zechariah Lynch, and more: https://www.orthodoxethos.com/blog _______ After years as the abbot of a Trappist Roman Catholic Monastery and well-known scholar, Fr. Placide Deseille and his brotherhood realized they could no longer be Roman Catholic and needed to come to the Orthodox Church. They had previously visited Athos before they realized they should become Orthodox, and later went back to Athos to be received by their new spiritual guide, Elder Aimilianos of Simona Petra Monastery. This is a portion of the complete account of Fr. Placide's journey to Orthodoxy. Learn more about Fr. Placide here: https://orthochristian.com/109855.html This account is found in "The Living Witness of the Holy Mountain: Contemporary Voices from Mount Athos", Translated, with Introduction and Notes by Hieromonk (now Archbishop) Alexander (Golitzin), pp.63-93. Photo in the middle of the thumbnail is Fr. Placide and his brotherhood on the day of their baptism at the hands of Elder Aimilianos. _______ Fr. Placide writes: On determining when to formally convert to Orthodoxy: "But how could we remain loyal members of the Catholic Church, and so continue to profess outwardly all her dogmas, when inwardly we were convinced that certain of these dogmas had departed from the Tradition of the Church? How could we continue to share in the same Eucharist while aware of our differences regarding the Faith? How could we remain outside the Orthodox Church, outside of which there could be no salvation and life in the Spirit for those who, having recognized her as the Church of Christ, refused to join her for human motives? To give in to considerations of ecumenical diplomacy, opportunity, and personal convenience would, in our case, have been to seek to please men rather than God, and to lie both to men and to God. Nothing could have justified such duplicity." "The monks of Mount Athos are often criticized for their opposition to ecumenism, and are quite happily accused of sacrificing love for truth. We readily saw, from the time of our first visit when we were still Roman Catholics with no thought whatever of becoming Orthodox, how well the monks knew how to combine a gracious and attentive love towards other people, whatever their religious convictions and allegiance, with doctrinal intransigence. As they see it, moreover, total respect for the truth is one of the first duties that love for the other requires of them.... Christian unity, which is as dear to their hearts as anyone's, can only be brought to pass by the agreement of the non-Orthodox to the integrity and fullness of the Apostolic Faith. It could never be the fruit of compromise or of efforts born of a natural and human aspiration for unity among men. This would be to cheapen the deposit of faith entrusted to the Church. In ecumenism, as in the spiritual life, the Athonite position is one of sobriety and discernment. If one wants to please God and enter into His Kingdom, one must know how to assess the movements of one's feelings as well as the rationalizings of one' mind. Above all, one must give up being 'pleasing to men.'" "We asked freely to be received by baptism, in complete agreement with our abbot [Elder Aimilianos], because this procedure seemed to us both right and necessary for Athos, both theologically sound and canonically correct." --- Send in a voice message: https://podcasters.spotify.com/pod/show/orthodox-wisdom/message

Premier Family Life Ministry International Inc. is empowering the next generation with spirit-filled teachings to help them grow in love, faith, and happiness. Go to https://www.pflmi.org to find out more. Premier Family Life Ministry International, Inc. 15 Angela Ct, Piscataway, New Jersey 08854, United States Website https://www.pflmi.org/ Email prc.pressagency@gmail.com

Here's Fr. Marc's homily from May 3rd: "Apostolic Faith".  Enjoy!

In this series on Historical Theology, Michael Reeves looks at the struggle for orthodox faith in the early centuries of the Church.   To study with Michael Reeves, visit www.ust.ac.uk   Delighting in the Trinity with Michael Reeves is brought to you by Union. For more resources visit www.unionpublishing.org To support or become a friend of Union, visit www.theolo.gy Connect with us on:   Twitter @mike_reeves @uniontheology @unionpublishing   Instagram @drmichaelreeves @uniontheology @unionpublishing   Facebook www.facebook.com/unionpublish www.facebook.com/uniontheology

Keep brother Dixon, his family, myself and my family in prayer so that we can continue to strive and hold on to God's unchanging hand in this hard holy way. Let's continue keep the apostle, his family, the faithful ministering brethren, their families, the sick, the afflicted and one another in prayer. First Church Of Our Lord Jesus Christ YouTube :​ https://youtube.com/c/FirstChurchTrut... Truth Of God Insider : https://youtu.be/ZCsCGHbqwuw First Church Website : https://truthofgod.com/ I Thrived Podcast website : https://www.ithrivedpodcast.com/ Do not forget to like, share and SUBSCRIBE!!!! Subscribe to the ITHRIVED PODCAST https://www.youtube.com/channel/UCDU7​... I Thrived Podcast on Spotify : https://open.spotify.com/show/1R52Yps... Follow the ITHRIVED Podcast Facebook : https://m.facebook.com/ithrivedpodcas​... Instagram : https://www.instagram.com/ithrivedpod​... Host : Sundin Esperance Email : info@ithrivedpodcast.com

In this episode, Dr. Nathaniel J. Wilson and Anna Ballinger discuss Hope Corps, Apostolic Faith Tabernacle, and campus ministry.

Here's Fr. Marc's homily for Aug. 24th: "Apostolic Faith" Enjoy!

It's All About Love #11 - The Apostolic Faith Is Rooted in Love. Love for the Word of God.

by Paul Abeyta, pastor | Lord's Day morning | 05.01.22

The Persons with Disability (PWD) are the minority group dehumanized in the church. The subject of disability is complicated because of the impact of the Judeo-Christian teachings. The Apostolic Faith Mission (AFM) in Zimbabwe is a leading Pentecostal church with a pastoral ministry theology which emphasises divine healing, miracles, signs and wonders. Thus, the space of PWD and how the PWD either connects or benefits from this Pentecostal heritage is a critical gap in this study

In this episode I have a conversation with Emmanuel Escamilla we sit down and go into depth Into the recent report from the Apostolic Magazine called Apostolic Faith: Coming of Age and share the findings from over 100 people surveyed We touch on struggles of faith like sexual sin, private spiritual practice and mental health. We also speak about the concerns people have about the church with things like social justice, Insular Community and leadership transparency. 

The truth of God is a true blessing to those who receive the love of the truth. Even though the truth of God is a blessing, it is a very difficult walk. Brother Adam's explains the mental struggles he faced during his walk in Holiness. The struggles were so unberable that brother Adam almost commited suicide. Thanks be to God, Brother Adam decided to put his situation in God's hand and has now been in the truth of God for 20 + years. Keep brother Adam in your prayer's so that he can continue to hold on to God's unchanging hand. First Church Of Our Lord Jesus Christ YouTube :​ https://youtube.com/c/FirstChurchTrut... First Church Website : https://truthofgod.com/ ESPERANCE FOR HAITI PROJECT : https://www.ithrivedpodcast.com/esper... I Thrived Podcast website : https://www.ithrivedpodcast.com/ Do not forget to like, share and SUBSCRIBE!!!! Subscribe to the ITHRIVED PODCAST https://www.youtube.com/channel/UCDU7​... I Thrived Podcast on Spotify : https://open.spotify.com/show/1R52Yps... Follow the ITHRIVED Podcast Facebook : https://m.facebook.com/ithrivedpodcas​... Instagram : https://www.instagram.com/ithrivedpod​... Host : Sundin Esperance Email : ithrivedpodcast@hotmail.com

Ours is an Apostolic Faith From the early days of the Church, faith filled pilgrim sites were located where the martyrs spilled their blood. When Christianity became a legal religion in Rome, during the days of Constantine, he made a pilgrimage to Vatican Hill. He went to the place of the grave of St. Peter, and wept. Later, he gave the order to build a Church, which we now know as St. Peters. A Church dedicated to the prince of Apostles. The current St. Peters is not the same structure, but a Church has been on the current location of St. Peters since the fourth century. The following year, a Church was built where the Apostle Paul was be-headed. But before both of these Churches were built, the faithful would find their way to these two locations to pray. They prayed for the intercession of these great saints to intercede and continue to guide the Church. It is important to take a moment today to recognize that blood was spilled in witness to the Gospel. Recognizing that the Apostles, especially these two Apostles, drank from the chalice of the Lord in witness to the Gospel. Ours is an Apostolic Faith. During the homily, the most recent paper from the US Bishops on receiving the Eucharist is briefly discussed. Listen to this Homily as to why this statement about faith is important to our Spiritual well-being. Hear more about this Meditation Media piece.

05.09.2021 - Xolisa Skade, Apostolic Faith Mission - Khayelitsha - The significance of the laying on of hands

05.09.2021 - Xolisa Skade, Apostolic Faith Mission - Khayelitsha - The significance of the laying on of hands

Fr. Frank Pavone's Homily for August 24, 2021: The Apostolic Faith by Priests for Life

Sister Tamara aka Perfect Blends, shares her testimony on coming out of catholicism and the apostolic faith to hoping on the truth of God train. The transition was not easy at all. This episode gives clear examples of the difficulties that sisters encounter when they make the wise decision to serving and pleasing God the right way. As it is said moreover, Holiness is HARD but it is RIGHT. Keep Sister Tamara and her family in prayer so that they can hold on to God's unchanging hand. First Church Of Our Lord Jesus Christ YouTube : https://www.youtube.com/c/FirstChurch ... First Church Website : https://truthofgod.com/ Subscribe to the ITHRIVED PODCAST https://www.youtube.com/channel/UCDU7 ... Follow the ITHRIVED Podcast Facebook : https://m.facebook.com/ithrivedpodcas ... Instagram : https://www.instagram.com/ithrivedpod ... Host : Sundin Esperance Email : ithrivedpodcast@hotmail.com

Fr. Frank Pavone's Homily for May 3, 2021: Stay Rooted In The Apostolic Faith by Priests for Life

02.05.2021 - Xolisa Skade, Pastor at Apostolic Faith Mission - Lessons from Acts 5 vs 1-11 The story of Annanias & Sapphira

02.05.2021 - Xolisa Skade, Pastor at Apostolic Faith Mission - Lessons from Acts 5 vs 1-11 The story of Annanias & Sapphira

Son. Brother. Uncle. Nephew. Leader. Mentor. Visionary. These are just a few words that describe Jeremy but beyond these surface qualities, he is a Man of God! Jeremy feels that education isn't just the only thing that makes a person, but it is the relationship that one has with GOD. Because of his commitment to assist others in operating in the Spirit of Excellence, he served at Pillar of Truth Church of the Apostolic Faith where he became a licensed Minister of the Gospel in April of 2008. Under the leading of the Holy Spirit, he later became united with The Tabernacle of the Lord Church and Ministries of Baltimore, Maryland. Since being at The Tabernacle, Jeremy served as the Minister to Children, Youth and Young Adults until April of 2014, when he was appointed to serve as the Minister of Evangelism, under the tutelage and leadership of Bishop C. Guy Robinson. In April of this 2020, he was appointed to serve as the Minister of Interactive Media and the Campus Pastor of The Connect, the ECommunity of The Tabernacle, thus leading the Church's Production during the Pandemic ensuring that The Tabernacle stays connected. His leadership is not only impacting the local Baltimore area, but he serves the Full Gospel Baptist Church Fellowship International, under the leadership of both Founder, Bishop Paul S. Morton, Sr. and current International Presiding Bishop, Bishop Joseph W. Walker, III, in the capacities of State of Maryland Youth Director, State Director of Communications and as the International Director of Youth Registration Services which affords him the opportunity to expand his impact and influence with this Generation. Most recently, his gifts have afforded him the invitation to serve as a part of the Executive Team as Executive Pastor for Charity Atlanta Church, a recent Full Gospel Church plant under the leadership of Elder Willie S. Sanders, Jr, which will began official worship services in August, 2018 in Kennesaw, Georgia. --- Send in a voice message: https://anchor.fm/winatlife/message

The goal of this ministry is to help people in all aspects of their lives, to encourage, empower and motivate you to seek God. To impart to you God's healing nature and let you know that He is still able to heal the land. Service took place at New Life Temple Church of The Apostolic Faith the Pastor is Bishop Robert G. Johnson Sr. --- Support this podcast: https://anchor.fm/evangelist-glenda-camara/support

Joel Urshan is one of the Premiere Preachers of the Pentecostal Movement. Join in as we discuss his beginnings in ministry and family impact on the Apostolic Faith.

14.02.2021 - Pastor at Apostolic Faith Mission of S.A - Sermon on Matthew 13 vs 24 - 30

14.02.2021 - Pastor at Apostolic Faith Mission of S.A - Sermon on Matthew 13 vs 24 - 30

1. Apostolic Faith-2. Biblical Faith-3. The Obedience of Faith

Wednesday Bible Study October 14, 2020 Pastor Carson

Mercy Ministries of the Apostolic Faith pastor Sammy Turner

In this five Minute, Podcast meditation, we will ponder some of the modern interpretations of who and what Christ is. And how far we have come from the ancient, Apostolic Faith. --- Support this podcast: https://anchor.fm/paul-james-caiden/support

Tune in to hear part two of my conversion story and learn about my journey back home to the One, Holy, Catholic, and Apostolic Faith.

Mercy Ministries of the Apostolic Faith pastor Sammy Turner

Mercy Ministries of the Apostolic Faith

Bringing Order in the Church - Pastor Frank Hernandez - Apostolic Faith Center - June 9, 2004

Bringing Order in the Church - Pastor Frank Hernandez - Apostolic Faith Center - June 9, 2004

The title Full Gospel sounds like it would be a good thing, but is it? And do Lauren and Becca believe in it? Outline below, Humblebee's.Introductions and opening discussion:  i. Technology issues ii. Why Patreon is awkward for Lauren: https://www.patreon.com/Tulipshoneyhub iii. Grateful conversation about our Humblebees. 1. Full Gospel: What it means and who says it? TimeStamp - 00:19:55 a. Bill Johnson Video? TimeStamp - 00:22:05 i. Romans 15:19  b. History of the Full Gospel Movement: TimeStamp - 00:25:15 i. What Wikipedia has to say about it…      1. Full Gospel: The term Full Gospel is a term often used to describe the doctrinal teachings of Pentecostalism and Charismatic Christianity, evangelical movements that originated in the 19th century. The movement and its teachings grew out the Wesleyan Arminianism of the post-American Civil War era's holiness movement, especially through the "fourfold" teachings of A. B. Simpson, founder of the Christian and Missionary Alliance.[1]      2. Early Pentecostalism saw their teachings on baptism with the Holy Spirit, spiritual gifts, and divine healing as a return to the doctrines and power of the Apostolic Age. Because of this many early Pentecostals and Charismatics call their movement the Apostolic Faith or the Full Gospel    3. A variety of Pentecostals have further developed the motif of the full gospel, predominantly the five-fold theme of salvation, sanctification, Spirit baptism, divine healing, and the coming kingdom. 2. The actual Gospel: TimeStamp - 00:33:33 i. Bob the Example: TimeStamp - 00:35:12 3. The cults always get the gospel wrong: TimeStamp - 00:45:40 4. Re-Explain what first tier issues mean: TimeStamp - 00:55:12 5. Advice in addressing those who bring it up: TimeStamp - 01:05:00 i. Be Patient ii. Bring them back to Scripture iii. Pray for them Shenanigans: TimeStamp - 01:07:57 i. New R.C. Sproul Shirt ink tale.com/tulipshoneyhub Becca’s Question: Family Feud or Price is Right? Lauren’s Question: Did you have posters on your wall growing up?For more articles written by the gals you can check their blog here: Tulips & Honey Blog: https://biblicalbeginningsblog.wordpr...If you'd like more information about the podcast channel Tulips & Honey Hub you can check out their website here: 5solas.online

Pastor Luna expounds on preserving our Apostolic Faith.

04 - 14 - 19 AM - Pillars Of Apostolic Faith Series - Pillar Five - Holiness - Brandon Buford

03 - 17 - 19 AM - Pillars Of Apostolic Faith Series - Pillar Four - Worship - Brandon Buford

In this episode we will continue discussing the Synod of Dort which took place from 1618-1619 and led to the "condemnation" of Arminianism by the Reformed representatives. Specifically we will be responding to another article that was published in the January 2019 edition of Tabletalk magazine. This episode we will be focusing on "The Reason for Dort" by W. Robert Godfrey. First we will discuss whether or not orthodox Arminianism is an expression of the "Apostolic Faith" or "one of the greatest challenges to the Apostolic faith" (?) as the article claims. We will then discuss the radicalization of "Arminianism" after the death of Arminius and some of the historical events surrounding the Synod of Dort. We also discuss whether or not Irresistible Grace is necessary to believe in Total Depravity. Finally, we discuss whether or not the Arminians "were uncooperative" or not. Do you sit at the middle table? A link to the article is below.  The Reason for Dort (Tabletalk)   

02 - 24 - 19 AM - Pillars Of Apostolic Faith Series - Pillar Two Salvation - Brandon Buford

02 - 10 - 19 PM - Pillars Of Apostolic Faith Series - Pillar One God - Brandon Buford

Pastor Sharpe teaches about the faith that was originally practiced and then handed down through the Apostles. We take a look at 2 Corinthians to see what it means to truly have an Apostolic Faith.

In this special edition of the Thinking Out Loud Radio Show we are discussing the very penetrating and highly controversial topic "Church Hurt" with International Evangelist, Author, Worship Leader, Speaker, & Executive Assistant to the Presiding Bishop of the Pentecostal Churches of the Apostolic Faith; the Honorable Bishop Lambert Gates, good friend and brother Eld. Aaron Porter. This problem of "Church Hurt" is one that we discuss not from a place of perfection, or of judgment or condemnation, but of great humility and sincerity. Eld. Porter understands that the seriousness of this issues and in no way wants to give the impression that this is not a real problem that real people are currently dealing with. The overall objective of this discussion is to shed some light on this controversial subject, discuss it from a godly perspective, offer some insight and clarity as well as provide some viable solutions to help those who are still grappling with this very serious problem.  We also plan to discuss Televangelist and Trump Advisor Paul White's controversial comments as well as President Trump recent visit with Russian Premier Vladimir Putin. Is it time for Republican to finally hit the nuclear button on this president? We plan to discuss, plus a whole lot more in this edition of the Thinking Out Loud Radio Show

On the Third Sunday of Lent, we received 45 new members into St. Aidan's. The homily describes the various levels of congregational relationship based on the three different means of unity ... Baptismal, Eucharistic and Episcopal. Our aim is to bring new comers from baptismal and eucharistic unity into Episcopal unity under the oversight and care of our Bishop, through the Sacrament of Confirmation, and to worship in the Great Tradition of the Church, rooted in the Church’s historic liturgy, the holy Scriptures proclaimed, and the Sacraments faithfully administered, so that we may be ever renewed by the truth of the Apostolic Faith.

We begin, in this session, to hear the teachings of the writer of Hebrews regarding Jesus who became the Covenant sacrifice to end all sacrifices. But why was it necessary for Christ's blood to be shed? What did it accomplish as a seal of the New and Eternal Covenant and what does His blood accomplish in the life and salvation of every Christian? This teaching begins to explore the answers from the Apostolic Faith to these questions.

Having discussed the Holy Trinity last week, we now turn our attention to the One of the Holy Trinity Who became man to save man. Who is Jesus as revealed to and through Christ’s Holy and Apostolic Faith. What does it mean that He was begotten of the Father? What is meant when we say that Jesus was one person with two natures as stated at the Council of Chalcedon in AD 451 as various heresies were put down by the revealed truth of Christ through the Church. This is our focus in this week’s catechism class.

The Apostolic Faith of the Church has always been guided in conciliar fashion. We see at the council in Jerusalem within the Book of Acts that the Apostles met for important decisions and returned saying, “It seems right to us and to the Holy Spirit” that we decide this or that. In this teaching we hear the purpose of a council or synod, we see how the Holy Spirit leads the councils of synods, and we explore the Seven Ecumenical Councils and the heresies they addressed.

Jurisdictional Bishop R. Anglin Sr. Preaching at Old Pathway Holiness Church of the Apostolic Faith. (Pastor Larry and Molly Watts)

Part 2 of the message. Jurisdictional Bishop R. Anglin Sr speaks at service held @PPC of the Apostolic Faith. (Bishop Charles Webb Sr)

Jurisdictional Bishop R. Anglin Sr speaks at service held @PPC of the Apostolic Faith. (Bishop Charles Webb Sr)

Dr. David Yeago speaks on "Writing The Apostolic Faith And Escaping Ritschl’s Long Shadow - A Theological Memoir"

Apostolic Faith - The Church of Acts 2 - Part one

St. Irenaeus (130-202AD) was a disciple of Polycarp in Smyrna, the disciple of the Apostle John. In his struggles with Gnosticism as bishop of Lyons in Gaul, Irenaeus defined the Church by its unity, universality, and continuation of the Apostolic Faith in its scriptures, creed, and preaching http://archive.org/download/OrthodoxChurchHistory/3Irenaeus-2005-final.mp3

Br. Parran from Apostolic Faith shares an inspiring message...

Dr. Constaninou takes a break from her series, "Introduction to the Bible," and addresses the very important topic of "doubt."

Dr. Constaninou takes a break from her series, "Introduction to the Bible," and addresses the very important topic of "doubt."

This is part 6 of our series titled The First Centuries, in Season 2 of CS. In the last episode we took a look at the Church Father Irenaeus. This episode we'll consider Tertullian.That may prompt some to wonder if we're going to work our way through ALL the church fathers of the Early Church. Uh, no – we won't. Just a few.While he's known to history as Tertullian, his full name was Quintus Septimius Florens Tertullianus.The story of his origins is a bit confused. Born & raised in the North African city of Carthage, he's said to be both a Berber, and the son of a Roman centurion in the legion attending the proconsul of Africa. It's not unheard of that his father could have been BOTH a Berber & legionnaire since by that time Rome conscripted soldiers from many of the people's they ruled.Berbers were an African ethnic group who called themselves the Amazigh. The label “Berber” was given them by Greeks, the word is derived from their designation for all non-Greeks from which we get the word “barbarian.” So racially, it's likely Tertullian was a black African.Tertullian was born sometime around AD 150 & raised as a pagan. Holding a keen mind, he was given a good education in literature and rhetoric, most likely in preparation for practicing law; a favored profession for young men seeking to enter the political realm in the complex game of Roman social advancement. While the details of his conversion are missing, he came to faith in Christ around the age of 40. Tertullian may have done a brief stint as a lawyer in Rome, but returned to his hometown of Carthage where he lived and worked for the rest of his productive life. While Jerome says Tertullian became a priest, others says he remained a layman, serving the church at Carthage as one of its elders.As soon as Tertullian converted, he turned his considerable intellectual talents to defending the faith. He was the first to write a systematic set of apologetics and theology in Latin, for which he earned the title Father of Latin Theology.Tertullian engaged a whole host of topics. He wrote Roman officials explaining in modes they were familiar with why persecution of Christians was unwise. He wrote some of the earliest work on defining the doctrine of the Trinity, using terms later writers drew on to develop the orthodox position of 3 Persons in 1 God. And like Irenaeus before him and form whom he drew inspiration, Tertullian defended the Faith against the Gnostics.His writing has been described by a slew of interesting adjectives; Aggressive, Sarcastic, Caustic, Harsh, but across it all is a logical brilliance deeply rooted in sacred Scripture. His harshness wasn't only directed at opponents; he employed it toward himself as well when he shares his own struggles. Though he wrote 2 Cs later, Jerome says Tertullian was well regarded in the Church and a much sought after speaker. If his wriritng is any indication, he understood the imperative of keeping one's audience alert. It's clear his learning was vast as he drew form numerous & diverse sources in building his case.Over 30 of his works are known, though most today are based on ultra-slim manuscript evidence. It's certain he wrote much more that's been lost.His most important work is the Apologeticum, a defense of the Christian Faith & its adherents. Second is his theological treatise titled Against Praxeas, in which Tertullian responds to a heretic named Praxeas who was butchering what the Bible taught about the persons of the Godhead. It was here, for the first time that someone used the term trinity in describing God.  In his work, On the Prescription of Heretics, Tertullian lays out a brilliant plan for how to conduct discussions with heretics.If that's all Tertullian accomplished he'd still go down as one of the more important of the Church Fathers. But what sets him genuinely apart is that he decided to join a splinter group called the Montanists¸ while at the same time writing prolifically in defense of orthodox Christianity. That alone, and the fact that Tertullian stands as an exemplar advocate of the Faith, move us to re-assess the label attached by some to the Montanists as heretics.We took a look at the Montanism back in Episode 5 of Season 1. It behooves us to review that.Sometime around AD 160, 3 people joined forces in Phrygia, a region in central Asia Minor, present day Turkey. A man named Montanus was the leader, but he was assisted by two capable & energetic women named Maximilla & Prisca. They claimed they were directed by the Holy Spirit, via a word of prophecy, to bring much needed reform to the Church.Most of what's known about the Montanists comes to us through their opponents and critics. So it's not always simple knowing what's an accurate description of their beliefs and what was altered to make them look bad.Reading modern labels back onto the Montanists, hyper-Pentecostals is an apt description. Montanus claimed that the Holy Spirit spoke direction though him to the Church. He announced that the city of Pepuza in Phrygia would soon be the site of the New Jerusalem and set up his HQs there.A central message of the Montanists was the soon return of Christ & the need for believers to get ready by adopting a strict asceticism that included much fasting. When they did eat, they were supposed to eat only dry foods, because apparently moist food was too easy to chew & too enjoyable, so it must be a sinful indulgence of the flesh. They were also required to abstain from sex, including married couples. Those who joined the movement were encouraged to relish persecution; regarding it a badge of genuine faith and loyalty to God.Now, we might assume with such rigorous requirements, the movement wouldn't be all that appealing and only have a small number of adherents. That's not the case. It became quite popular. Its appeal was enhanced by a revival of teaching and practice in the use of spiritual gifts. Tongues, prophecy, and other manifestations of the Spirit as described by Paul in 1 Cor 12 were encouraged. And the strict asceticism practiced by Montanists apparently wasn't merely a way for people to one-up each other in a contest to see who was more spiritually mature & disciplined. It was encouraged by the cherished conviction Jesus was coming soon. A careful watch over one's moral life seemed a reasonable response to the belief they were about to stand in the presence of a holy God. They needed to pursue practical holiness in their daily lives, because on any one of those days, Jesus could come. Even more, He WOULD come.The growth & challenge of the Montanist movement presented such a challenge, Church leaders convened some of their first synods to decide how to respond. It was decided the excesses of the New Prophets were too extreme to tolerate. In fact, it was suggested that Montanus', Maximilla's and Prisca's ecstatic prophetic episodes looked more like a case of demons possession than the way the gift of prophecy had been practiced in the Church up tl that time. So exorcists were sent to deal with them. When nothing came of that and the Montanists refused to back down, they were excommunicated. What's interesting to historians is that while the fact of their excommunication is given, its reason is not. All we know is that an official split occurred between the Montanists and Apostolic Church.While historically Montanism has gone down as one of the early heresies to threaten the church, the more you read, the more the door opens to question that conclusion. Again, let's remember most of what we know about them comes from the records of their critics. How would your lifelong opponent describe you? And we have to remember that Tertullian, a rock & pillar of the orthodox, catholic, Apostolic Faith, was a Montanist. So a re-assessment of the Montanists is probably due. This became abundantly clear to me after studying all the various groups that sprang up in Europe during the Middle Ages & Reformation. So many of those little groups History's plastered with the designation “Heretics” most certainly were NOT! They just refused to abide in what they considered a corrupt and corrupting religious institution. Refusing to kowtow to its demands, they were systematically erased; along with all evidence of their existence, leaving only what their enemies said about them.So, regarding the Montanists, something I shared in Episode 5 may be helpful àIf you live in an urban or sub-urban community, as you drive around town you see numerous churches with different signs & labels. Christianity is of hundreds of groups and thousands of sects. While the services held in different local churches may be similar, in others they differ widely in style, culture, values, & doctrine. Some services are sedate & composed, putting more emphasis on rationality and the centrality of the sermon or the practice of a liturgy. Others encourage an emotional encounter with God. So the music & worship take a more active place. I'm obviously generalizing widely.My point is that 2 churches may be packed though each is on the opposite end of the other in regard to the culture they express. Each appeals to a different group of people. It isn't that one is right & the other is wrong. It's just that people are different. And God in His wisdom has provided a place for them to come closer to Him.I can't help but wonder if there isn't some of that dynamic that occurred with the Montanists. Before coming to faith in Christ Montanus was a pagan priest of either Apollo or Cybele. Both gods were worshipped by priests & priestesses given to ecstatic trances. Whether these altered states of consciousness were induced by hallucinogenic drugs, extreme meditative rituals, or outright demonic activity – the person in ecstasy would enter a trance where  the eyes would roll up into the head, their bodies would go rigid, their voice would alter, & they'd make solemn pronouncements as though by the voice of a god.That was Montanus' background. And in light of some of the things he said and did, some have questioned the genuineness of his conversion. Did he really come to faith or like some of the other aberrant groups at this time, did he see the rising popularity of Christianity and simply adopt some of its terms and forms while carrying on under his old practices? Did he just rebrand his demonically-induced ecstasies?That's what some church historians conclude. Some of what Montanus, along with Prisca & Maximilla went on to prophecy was goofy. But a good number of the charges leveled against Montanus reflected his practices BEFORE his conversion. It was his critics who accused him of making his post-conversion prophetic announcements in the old pagan trance-like state. Others said that he did NOT operate that way after coming to faith; that he renounced his pagan past. But that he, like his supporters, was someone who yearned for a more emotionally engaged & experiential kind of faith & that the work of the Holy Spirit, so prominent in the earliest church, must not be forfeited. It was in danger of that very thing as the Faith had to contend with hostile government officials and an emerging mix of aberrant groups. All the energy by the church's brightest leaders seemed to be going into the cerebral, the doctrinal, the apologetic – and this emphasis on the mind was numbing the heart of the Faith. The Montanists wanted to see the Holy Spirit kept active & present in the Church's midst. Sadly, their claims to being the ESPECIALLY anointed led to excesses, and a discrediting of their movement – just as has happened in more recent times with the wild pronouncements & false prophecies of some of the hyper-charismatics.Some of the criticisms of the ancient anti-Montanists in fact rested on the fact that the Montanists were so bold in proclaiming their faith and operating in the gifts of the Spirit, it was drawing attention to the Faith right at the time when others were telling believers to keep their heads down & their mouths shut because of persecution.The decision to excommunicate the Montanists was anything but unanimous among Church leaders. Many believed while the New Prophets had indeed gone too far in their excessive emphasis on asceticism, their renewal of the use of spiritual gifts was a return to the primitive Christianity practiced by the Apostles & described in the Book of Acts.But what brought Montanism into the greatest disrepute was the failure of some of its leaders' prophecies about impending events. This and their ultra-strict asceticism earned them the label of being highly aberrant, if not outright heretical.Though it was right for Church leaders of the late 2nd Century to censure the Montanists for their excesses, they probably went too far in labeling them “heretics.” Because the Montanists put such emphasis on the work of the Holy Spirit, rejecting Montanism tended to put a damper on the exercise of spiritual gifts. An unfortunate turn at a time when Christians needed every bit of help they could get.As we read Tertullian, it appears he'd grown disillusioned with the moral state of the Church which out of a desire to avoid persecution was accommodating more and more of the ways of the world. Martyrdom, once a badge of honor, was now being avoided even to the place of denying the faith. And Tertullian thought the way the Church was handling serious public sins was way too lenient.  Since the Montanists held positions on all these things matching his own, it seemed a natural fit to join them. So join them he did.What's not clear is whether that meant Tertullian actually left the church at Carthage to join some local Montanist church. In fact, we're not even sure there WAS some separate place the Montanists met. It seems most likely they merely existed as a group INSIDE the church at Carthage.Yet even while numbering himself with the Montanists, Tertullian continued to churn out theology defining and apologetics defending the orthodox, catholic, Apostolic faith. But the anti-Montanists managed to win the day and eventually the sect was declared heretical. So Tertullian was never recognized as a saint. Though his work became foundational to later formulations of the Faith.Tertullian's later life remains a mystery. All Jerome has to say 200 years later is that he died of old age.

The First Centuries – Part 5 // Irenæus The historical record is pretty clear that the Apostle John spent his last years in Western Asia Minor, with the City of Ephesus acting as his headquarters. It seems that during his time there, he poured himself into a cadre of capable men who went on to provide outstanding leadership for the church in the midst of difficult trials. Men like Polycarp of Smyrna, Papias & Apolinarius of Hierapolis, & Melito of Sardis. These and others were mentioned by Polycrates, the bishop of Ephesus in a letter to Victor, a bishop at Rome in about AD 190.These students of John are considered to be the last of what's called The Apostolic Age. The greatest of them was Irenæus. Though he wasn't a direct student of the Apostle, he was influenced by Polycarp, & is considered by many as one of the premier and first Church Fathers.Not much is known of Irenæus' origins. From what we can piece together from his writings, he was most likely born and raised in Smyrna around AD 120. He was instructed by Smyrna's lead pastor, Polycarp, a student of John. He says he was also directly influenced by other pupils of the Apostles, though he doesn't name them. Polycarp had the biggest impact on him, as evidenced by his comment, “What I heard from him, I didn't write on parchment, but on my heart. By God's grace, I bring it constantly to mind.” It's possible Irenæus accompanied Polycarp when he traveled to Rome and engaged Bishop Anicetus in the Easter controversy we talked about last episode.At some point while still a young man, Irenæus went to Southern Gaul as a missionary. He settled at Lugdunum where he became an elder in the church there. Lugdunum eventually became the town of Lyon, France. In 177, during the reign of Marcus Aurelius, the church in Lugdunum was hammered by fierce persecution. But Irenæus had been sent on a mission to Rome to deal with the Montanist controversy. While away, the church's elderly pastor Pothinus, was martyred. By the time he returned in 178 the persecution had spent itself and he was appointed as the new pastor.Irenæus worked tirelessly to mend the holes persecution had punched in the church in Southern Gaul. In both teaching and writing, he provided resources other church leaders could use in faithfully discharging their pastoral duties, as well as refuting the various and sundry errors challenging the new Faith. During his term as the pastor of the church at Lyon, he was able to see a majority of the population of the City converted to Christ. Dozens of missionaries were sent out to plant churches across Gaul.Then, about 190, Irenæus simply disappears with no clear account of his death. A 5th C tradition says he died a martyr in 202 in the persecution under Septimus Severus. The problem with that is that several church fathers like Eusebius, Hippolytus, & Tertullian uncharacteristically fail to mention Irenæus' martyrdom. Because martyrs achieved hero status, if Irenæus had been martyred, the Church would have marked it. SO most likely, he died of natural causes. However he died, he was buried under the altar St. John's in Lyons.Irenæus' influence far surpassed the importance of his location. The bishopric of Lyon was not considered an important seat. But Irenæus' impact on the Faith was outsized to his position. His keen intellect united a Greek education with astute philosophical analysis, and a sharp understanding of the Scriptures to produce a remarkable defense of The Gospel. That was badly needed at the time due to the inroads being forged by a new threat – Gnosticism, which we spent time describing in Season 1.Irenæus' articulation of the Faith brought about a unanimity that united the East & Western branches of the Church that had been diverging. They'd end up reverting to that divergence later, but Irenæus managed to bring about a temporary peace through his clear defense of the faith against the Gnostics.Irenæus admits he had a difficult time mastering the Celtic dialect spoken by the people where he served but his capacity in Greek, in which he composed his writings, was both elegant & eloquent without running to the merely flowery. His content shows he was familiar with the classics by authors like Homer, Hesiod, & Sophocles as well as philosophers like Pythagoras & Plato.He shows a like familiarity with earlier Christian writers such as Clement, Justin Martyr, & Tatian. But Irenæus is really only 1 generation away from Jesus and the original Apostles due to a couple long life-times; that of John, and then his pupil, Polycarp. We find their influence in Irenæus' remark impugning the appeal of Gnosticism, “The true way to God, is through love. Better to know nothing but the crucified Christ, than fall into the impiety of overly curious inquires & silly nuances.” Reading Irenæus' work on the core doctrines of the Faith reveal his wholehearted embrace of Pauline theology of the NT. Where Irenæus goes beyond John & Paul was in his handling of ecclesiology; that is, matters of the Church. Irenæus wrote on things like the proper handling of the sacraments, and how authority in the church ought to be passed on. A close reading of the 2nd C church fathers reveals that this issue was of major concern to them. It makes sense it would. Jesus had commissioned the Apostles to carry on His mission and to lay the foundation of the Faith & Church. The Apostles had done that, but in the 2nd C, the men the Apostles had raised up were themselves aging out. Church leaders were burdened with the question of how to properly pass on the Faith once for all delivered to the saints, to those who came next. What was the plan?We'll come back to that later . . .Irenæus was a staunch advocate of what we'll call Biblical theology, as opposed to a theology derived from philosophical musing, propped up by random Bible verses. He's the first of the church fathers to make liberal use of BOTH the Old & New Testaments in his writings. He uses all four Gospels and nearly all the letters of the NT in the development of his theology.His goal in it all was to establish unity among believers. He was so zealous for it because of the rising popularity of Gnosticism, a new religious fascination attractive an increasing number of Christians.Historians have come to understand that like many emergent faiths, Gnosticism was itself fractured into different flavors. The brand Irenæus dealt with was the one most popular in his region; Valentinian Gnosticism, or, Valentinianism.While several writings are attributed to Irenæus, by far his most important and famous was Against Heresies, his refutation of Gnosticism. Written sometime btwn 177 & 190, it's 5 volumes is considered by most to be the premier theological work of the ante-Nicene era. It's also the main source of knowledge for historians on Gnosticism and Christian doctrine in the Apostolic Age. It was composed in response to a request by a friend wanting a brief on how to deal with the errors of both Valentinus & Marcion. Both had taught in Rome 30 yrs earlier.  Their ideas then spread to France.The 1st of the 5 volumes is a dissection of what Valentinianism taught, and more generally how it differed from other sects of Gnosticism. It shows that Irenæus had a remarkable grasp of a belief system he utterly & categorically rejected.The 2nd book reviewed the internal inconsistencies and contradictions of Gnosticism.The last 3 volumes give a systematic refutation of Gnosticism from Scripture & tradition which Irenæus makes clear at that time were one and the same. He shows that the Gospel which was at first only oral, was subsequently committed to writing, then was faithfully taught in churches through a succession of pastors & elders. So, Irenæus says, The Apostolic Faith & tradition is embodied in Scripture, and in the right interpretation of those scriptures by pastors (AKA as bishops). And the Church ought to have confidence in those pastors' interpretations of God's Word because they've attained their office through a demonstrated succession. Of course, the succession Irenæus referred to was manifestly evident by virtue of the fact he wrote in the last quarter of the 2nd C & was himself, as we've seen, just a generation removed from the Apostle John.Irenæus set all this over against the contradictory opinions of heretics who fundamentally deviated from this well-established Faith & simply could not be included in the catholic, that is universally agreed on, faith carved out by Scripture and its orthodox interpretation by a properly sanctioned teaching office.The 5th and final volume of Against Heresies includes Irenæus' exposition of pre-millennial eschatology; that is, the study of Last things, or in modern parlance – the End Times. No doubt he does so because it stood in stark contrast with the muddled teaching of the Gnostics on this subject. It might be noted that Irenæus' pre-millennialism wasn't unique. He stood squarely with the other writers of the Apostolic & post-apostolic age.Irenæus' view of the inspiration of Scripture is early anticipation of what came to be called Verbal plenary inspiration. That is, both the writings and authors of Scripture were inspired, so that what God wanted expressed was, without turning the writers into automatons. God expressed His will through the varying personalities of the original authors. He even accounts for the variations in Paul's style across his epistles to his, at times, rapid-fire dictation & the agency of the Holy Spirit's urging at different times and in different situations.Irenæus' emphasis on both Scripture and the apostolic tradition of its interpretation has been seen as a boon to the idea of establishing an official teaching magisterium in the Church. Added to that is his remarks that the church at Rome held a special place in providing leadership for the Church as a whole. He based this on Rome being the location of the martyrdom of both Peter & Paul. While Irenæus acknowledges they did not START the church there, he reasoned they most certainly were regarded as its leaders when they were there. And there was a tradition that Peter appointed the next bishop, one Linus, to lead the Church when he was executed. While it's true Irenæus did indeed suggest Rome ought to take the lead, he said it was the CHURCH there that ought to do so; not its bishop. The point may seem minor, but it's important to note that Irenaeus himself resisted positions taken by the Bishop at Rome. In our last episode, we noted his chronicle of Polycarp's & Anicetus' disagreement over when to celebrated Easter. Anicetus' successor was Bishop Victor, who took a hardline approach with the Quartodecamins and wanted to forcefully punish them. While as the bishop of the church in Lyon, Irenaeus was ready to follow the policy of the Church at Rome, he objected to Victor's heavy-handedness and reminded him of his predecessor's more fair-minded policy.So while Irenaeus does indeed urge a role of first-place for the Church at Rome, we can't go so far as to say he establishes the principle of the primacy of the bishop of Rome. He's not an apologist for papal primacy.Nor does he advocate apostolic succession as it's come to be defined today. What Irenaeus does say is that the Scriptures have to be interpreted rightly; meaning, they have to align with that which the Apostles consistently taught, and that the people who were to be trusted to that end were those linked back to the Apostles because they'd HEARD them explain themselves.He argued this because the Gnostics claimed a secret oral tradition given them from Jesus himself. Irenaeus maintained that the pastors & elders of the Church were well-known and linked to the Apostles and had always maintained the same message that wasn't secret at all. Therefore, it was those pastors who provided the only safe interpretation of Scripture.For Irenaeus, apostolic authority was only valid so long as it actually squared with apostolic teaching, which itself was codified in the Gospels and epistles of the NT – along with what the direct students of the Apostles said they'd taught. Irenæus didn't concoct a formula for the passing of apostolic authority from one generation to the next in perpetuity.Irenaeus became a treasured authority for men like Hippolytus and Tertullian who drew freely from him. He also became a major source for establishing the canon of the NT. He regarded the entire OT as God's Word as well as most of the books our NT while excluding a large number of Gnostic pretenders. There's some evidence that before Irenaeus, believers lined up under different Gospels as their preferred accounts of the Life of Jesus. The Churches of Asia Minor preferred the Gospel of John while Matthew was the most popular overall. Irenaeus made a convincing case that all 4 Gospels were God's Word. That made him the earliest witness to the canonicity of M,M,L & J. This stood over against the accepted writings of a heretic named Marcion who only accepted portions of Luke's Gospel.Irenaeus cited passages of the NT about a thousand times, from 21 of the 27 books, including Revelation. Inferences to the other books can be found as well.Irenaeus provides a perfect bridge from the Apostles to the next phase of Church History presided over by the Fathers, of which he's considered among the first.

This episode is titled “Writings.”The history of the Christian Faith & Church inevitably has to deal with the importance of Books. From its earliest days the Faith has been intimately linked to the Scriptures. At first, Scripture was the Hebrew Bible or what is known today as the Old Testament. But other writings were added to the Church's Bible as the years passed.The question of what writings to include in the Bible was one of the major topics of discussion during the first 4 centuries. But the question of what ought to be included or excluded is not nearly the contentious debate skeptics claim. With rare exception, church leaders generally agreed what texts comprised Scripture. Their reluctance to make an official pronouncement was because humility prohibited them claiming the authority to do so. Still, by the 4th Century, Church leaders recognized time was running out on those who were in a position to make the needed determination.Following the age of the martyrs, the next period of Church history was marked by theological challenge. It was crucial local congregations have a standard to go by, an authoritative body of doctrine by which to evaluate what was being taught. That authority was the Bible.Christians started with those Scriptures the Jews already revered as God's Word, the Tanach, or as Christians referred to it, the OT. To this base of 39 books, believers added another set of writings they called the New Testament. Together, these 2 Testaments comprise what's called the “Canon of Scripture.”Canon means a measuring rod, as in a ruler. The Canon of Scripture is the standard for measuring if something is straight, if it aligns with truth. The Bible was esteemed Truth because it was regarded as God's inspired & inerrant Word.And that's what proved such a daunting challenge to Church leaders as they considered what to include in the NT Canon. Who were they to decide what was inspired by the Holy Spirit & ought to be regarded as the standard by which to evaluate all else? Still, the task was necessary so they developed a criteria by which to decide what ought to be included in the Canon. Their reasoning went like this . . .First was the OT canon of Jewish Scriptures. Then Jesus came as the Word of God made flesh. Though Jesus wrote no books, His life and words were written on the hearts and minds of the Apostles, whose teaching in both oral & written form was accepted as authoritative.Early evidence makes it clear that letters from the Apostles were circulated & read in the churches, being accepted as laying down the norms of Christian belief and practice. A ravenous hunger for stories of Jesus moved the Apostles to develop a standard oral tradition that we see today forming the core of the Synoptic Gospels of Matthew, Mark, & to a certain degree, Luke.But how do we get to the 27 books that form today's NT canon? What criteria did Church leaders use when they finally identified those books?1St - A candidate writing for inclusion had to have a self-identifying quality about it as having been inspired by God. It had to possess a certain power to affect the lives of readers toward God.2nd - A candidate writing had to have a long reputation among the churches for having been used in worship to the edification of believers.3rd - A writing had to have a close connection to an Apostle. If not written by the Apostle himself, was the author a close associate of an Apostle & did it bear the mark of the Apostle's influence?For example . . .Luke wasn't an apostle but his Gospel and the Book of Acts are included in the NT because he was a close associate of the Apostle Paul and had interviewed the other Apostles in researching Jesus' story.Mark wasn't an apostle, but received his information about Jesus from the Apostle Peter. He was also a companion of Paul's; sort of. But that's another story.On the other side of the issue, in the late 1st Century, Clement, the 2nd or 3rd pastor at Rome, wrote a letter to the church at Corinth. That letter was read often at Corinth in the years that followed and proved of great benefit. But because Clement wasn't deemed to have an Apostolic connection, his letter wasn't included in the NT canon. There wasn't even much debate if it should be. It didn't pass the test, so it wasn't included.Because the test of Apostolic origin was crucial to canonical books, the Church leaders of the late 2nd Century realized time was running out on reliable witnesses who could confirm a writing's Apostolic authority. The pressure was on to put their imprimatur of acceptance on those works connected to the Apostles.Since we're speaking about the writings that made it INTO the NT, let me mention a couple of influential works that didn't but were nevertheless crucial in shaping the early understanding of the Faith.One of the most important extra-Biblical writings of the early church was the Didache.  We don't know when it was written but it was in use as a manual for church life by the 1st decade of the 2nd C. The Didache gives instructions for how to conduct services, worship, baptisms, Communion, and what was turning into a growing problem, how to exercise church discipline. The Didache also had instructions for how to discern heresy. The last section contains instructions for how to live in light of the Lord's return – which lends tremendous weight to the idea of imminency.Pardon me for a little personal comment here but it's hard to resist.But even before I make that comment, I need to comment – on my comments. And I need to – because I got a great email from a faithful subscriber who told me he's recommend the podcast to a lot of friends & acquaintances. A few of them told him they enjoyed the podcast, until my particular bias came out. Then, I guess they stopped listening. And he was bummed, because he likes the podcast and puts up with my occasional personal commentary, because well, he mostly agrees with it, but also because the rest of the podcast steers a pretty unbiased course through the subject matter.We had a nice little email dialog and I shared WHY I DO make occasional comments. I realized while writing him that I ought to share that here. He thought it was a good idea. So here goes . . .I share infrequent remarks & personal opinion for 2 reasons . . .1) You get to know me a little better. With my favorite podcasts, after I've listened for a while, I find myself wanting to know more about the author. So when they share little tid-bits about themselves, it's fun & makes the whole experience more relational. I don't want to hear a whole podcast about their cat, but hearing they have one makes the author more real, rather than just a formless voice.2) It's good for us to hear the opinions of those we differ with, in their own voice, rather than told what they said or believe by those of our own persuasion. The followers of Jesus ought to be aimed at relational maturity, & that means accepting there's a big world out there filled with people who don't all agree with us. Learning to respect them and let them speak, without feeling like I've betrayed some kind of loyalty to God is crucial. I can listen w/o agreeing. In fact, I need to, because often times, by listening, I realize what others TOLD me they believed, ISN'T! And even if it is; persuading them isn't going to be furthered by shutting them off & turning away because I don't agree.If you've gone to the sanctorum.us website, you probably know I'm a pastor of an Evangelical non-denominational church called CC in Southern CA. So my comments will be what can generally be called a conservative, Protestant position. If you're interested in more detail, you can visit our church website, which you can track down by going to the sanctorum.us website. When I do make one of those comments, I'll try to remember to preface it with a disclaimer, a notice, so you can make whatever mental adjustment you need to. I would just ask that you hear me out. You don't have to agree. I don't expect everyone will. But please don't toss the rest of the podcast for the sake of what I really do think is an important part of making this podcast better by being more personal.So, with all that preface – now to it. We were talking about how the last section of the Didache is instructions for how to live in light of the Lord's return – which lends tremendous weight to the idea of imminency.I'm rather tired of hearing that “No one believed in a pre-tribulation rapture until Margaret MacDonald & John Darby made it up in the 1830's.” The vast majority of people who say that do so because they heard someone else say it. They haven't done any historical work to see if it's true. It isn't. And even it if WAS – it makes as much sense as saying Sola Scriptura & Sola Fide were made up by Martin Luther & John Calvin in the 16th C. That's absurd! Does the neglect of a Biblical reality for hundreds of years make it any less true? All John Darby did was restore much needed attention to a neglected belief of the Apostles & Early Church. A belief amply supported by the sense of urgency found in the Didache.Okay, end of commentary; back to the history . . .Another writing early Christians used to amplify their faith was called The Shepherd of Hermas. This work from the late 1st to mid-2nd C was written by Hermas, a former slave who says an angel appeared to him in the form of a shepherd & dictated the contents of the book.It contains 5 visions, 12 commands & 10 parables. It's highly allegorical and addresses problems that divided the Church, calling the faithful to repent.The Shepherd was so influential that a handful of the Early Church Fathers thought it ought to be included in the NT. But its failure, like Clement's Letter to the Corinthians, to hold a clear Apostolic connection precluded its inclusion.Another event, a highly unfortunate situation, forced the hand of the Church leaders in moving to complete the canon.A heretic named Marcion [Mar-key-own] set up a counterfeit church that paralleled the Apostolic Faith. But he proposed 2 gods; A wrathful, angry, violent God of the Jews & OT, and a loving, kind, benevolent Father-God of the NT & Christians. Marcion rejected the OT and those NT books he considered too Jewish; books like Matthew, Mark, Acts, Hebrews, 1 & 2 Timothy, & Titus. Marcion's Bible was a highly-edited Gospel of Luke & a handful of Paul's letters.Though the Church excommunicated Marcion in AD 144, his rejection of all things Jewish carried a certain resonance with some Gentile believers persecuted by Jews. Marcion formed his counterfeit church from their ranks. It was the heretical Marcion's pre-emptive move of identifying which books were Scripture that forced Church leaders' hand to provide an official list of genuine Christian Scripture.The OT was retained & reaffirmed as God's Word, & for the most part the books we recognize as the NT Canon today. I say, “for the most part” because there were a few books that continued to be debated until the Council of Carthage closed the Canon in 397 with the 27 books of our NT. If this sounds like a late date to complete the Canon, know that the list the Council settled on had been in circulation for many years prior to the official statement at Carthage.A couple of decades after the heresy of Marcion, another challenge to orthodoxy arose. Around 160, 2 women and a man joined forces in Phrygia, a region of central Turkey. They formed a new movement based on what they claimed was the prophetic voice of God. Maximilla, Prisca, & Montanus led what we could call an early hyper-Pentecostalism that split the church.The Montanists' central message was the soon return of Christ & the need for believers to get ready. They were to do so by a strict asceticism that included much fasting, eating only dry foods, (I guess moist food was sinful because it was too easy to chew) and the requirement to abstain from sex, even including marital sex. Montanists were encouraged to relish persecution; holding it to be a badge of genuine faith and loyalty to God.The Montanists presented such a challenge that Church leaders convened some of the Church's first councils, known as “synods”, to decide how to respond to its growing popularity. It was decided that the excesses of the New Prophets were too extreme and they were excommunicated, though the specific reasons for doing so have been lost to us. All we know is that an official split occurred between the Montanists and the Apostolic Church. The split was so clear, when Christians and Montanists were both executed in the same arena, they died for the same God but tried to avoid being eaten by the same animals, lest their remains mingle in the belly of the beasts.Yeah, I know! It's amazing how far Christians will go to carve themselves up into different groups. It's nothing new. It's been going on since their earliest days.If you live in an urban or suburban community, you likely drive around town and see several church buildings with different signs & labels. Christianity is a religion composed of not dozens à but hundreds of sects. And while services may be similar in many of those local churches, the can also differ widely in style, culture, values, & doctrine. For instance, some are sedate & composed, putting more emphasis on rationality and the centrality of the sermon or the practice of a liturgy. Others allow and may even encourage a more emotional encounter with God, so music & worship take a more active place in the service. I'm generalizing widely here. My point is that both churches may be packed with people attending because while they're culture is on opposite ends of the spectrum, each appeals to a certain group of people. It isn't that one is right & the other is wrong. They may both be either. The point is – people are different, so there are places for them to go to be brought closer to God.In studying the Montanists, I wonder if there isn't a bit of this dynamic that happened with their success in certain places. You see, their leader, Montanus, before coming to faith in Christ was a priest either of Apollo or Cybele. The worship of both gods was marked by their priests & priestesses being given to ecstatic trances & urges. Whether these altered states of consciousness were induced by hallucinogenic drugs, extreme meditative rituals, or outright demonic activity – the person in ecstasy would enter a trance where  the eyes would roll up into the head, their bodies would go rigid, their voice would alter, & they'd make solemn pronouncements as though by the voice of a god.This was Montanus' background. There's a question about the genuineness of his conversion. Did he really come to faith or like some of the other aberrant groups at this time, did he see the rising popularity of Christianity and simply adopt some of its terms and forms while carrying on under his old practices? Did he just rebrand his demonically-induced ecstasies?That's what some historians conclude. Some of what Montanus, along with Prisca & Maximilla went on to prophecy was goofy. But some of the charges leveled against Montanus reflected his practices BEFORE his conversion. It was his critics who accused him of making his post-conversion prophetic announcements in the old Cybelline trance-like state. Others said that he did NOT operate that way after coming to faith; that he renounced his pagan past. But that he, like his supporters, was someone who yearned for a more emotionally engaged & experiential faith & that the work of the Holy Spirit, so prominent in the earliest church, must not be forfeited. It was in danger of that very thing as the Faith had to contend with hostile government officials and an emerging mix of aberrant groups. All the energy by the church's brightest leaders seemed to be going into the cerebral, the doctrinal, the apologetic – and this emphasis on the mind was numbing the heart of the Faith. The Montanists wanted to see the Holy Spirit active & present in the Church's midst. Sadly, their claims to being the ESPECIALLY anointed led to excesses, and a discrediting of their movement – just as has happened in more recent times with the wild pronouncements & false prophecies of some of the hyper-charismatics.The decision to excommunicate the Montanists was anything but unanimous among Church leaders. Many believed that while the New Prophets had indeed gone too far in their excessive emphasis on asceticism, their renewal of the use of spiritual gifts was a return to the primitive version of Christianity practiced by the Apostles & described in the Book of Acts. The early Church father Tertullian, pastor of Carthage, began as a Montanist.What brought the Montanists into the greatest disrepute was the failure of some of their prophecies about impending events. This and their ultra-strict legalism earned them the label of being highly aberrant, if not heretical.Though it was right for Church leaders of the late 2nd Century to censure the Montanists for their excesses, they may have gone too far in labeling them “heretics.” Because the Montanists put such emphasis on the work of the Holy Spirit, rejecting Montanism tended to put a damper on the exercise of spiritual gifts. An unfortunate turn at a time when Christians needed every bit of help they could get.In our next episode, we'll consider what was probably the greatest doctrinal challenge to the Early Church; the heresy known as Gnosticism. This is an important subject because while Gnosticism was eventually defeated by orthodoxy and went into a long hiatus, it's seen a revival in recent years due to the combined influence of modern novelists and some recent discoveries of their literature which critics of Christianity have latched on to in an attempt to muddy the waters on what original believers really believed.