• A Different Gospel: The three-part understanding of being born again aligns Wellspring Church with Oneness Pentecostal theology rather than Trinitarian Christianity and the Gospel of Grace.  

• Based on Oneness theology: By making unique baptismal formulas and verified spiritual gifts requirements to enter the kingdom of God, Wellspring Church places power in human hands - contradicting the biblical teaching that grace is freely given through faith in Christ (Ephesians 2:8–9; Romans 10:9–10).

• That cannot be reconciled with the Gospel of Grace: Christian Trinitarian belief and Peter’s witness to the Trinity expose the impossibility of a human-controlled, formula-based path to being born again.

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Let's talk a little bit about theology.

We will demonstrate in a bit that the Wellspring Church theology is quite a bit outside of "orthodox" church theology, and we'll get into specifics. But the question most of us ask is...does theology matter? And it's our opinion that it very much does. Theology is simply what we believe about God, and that greatly shapes our faith and lives.

Here are some real world examples demonstrating how theology impacts people's lives at Wellspring Church:

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1. A believing couple in this church dated for many years and was denied marriage by this church leadership because one of the individuals did not demonstrate the gift of tongues.
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2. A young believer who grew up in this church was in tears because she was not demonstrating the gift of tongues after repeated prayer and laying of hands by church leaders and peers. She was crying because she could not become a born again Christian and could not enter God's Kingdom despite many attempts.
    

3. A believing Christian woman from a local non-denominational church was dating a man in this church. Because she would not get re-baptized by this church, the leadership and his church family counseled him to break off the relationship as they were 'unequally yoked'.

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According to Wellspring Church theology, these Christian Believers are not born-again Christians. They do not have the Holy Spirit within them. They have not received remission of sin. They are outside of God's kingdom.

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A Different Gospel

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In most Christian churches, repentance and genuine faith in Jesus Christ mark the moment of salvation - the point where a believer is born again. At that moment, the Holy Spirit indwells the believer, and he or she is welcomed into God’s kingdom and family as a son or daughter. This is known as the "Gospel of Grace" across all major Christian traditions, and is especially central in evangelical and Reformed theology.

 

The "Gospel of Grace" is the good news that salvation and being born again are one unified act of God’s mercy, granted through the finished work of Christ, received by faith, and accomplished inwardly by the Holy Spirit. This understanding - that God Himself initiates and completes the transforming work of grace - can be found in the writings of Augustine, Luther, Calvin, Wesley, and many others throughout Christian history.

 

Wellspring Church claims to affirm the “gospel of grace” for salvation. However, they redefine this gospel from an historical Christian perspective by denying the internal work of the Holy Spirit in regenerating a believer’s heart at the moment of genuine faith. Without this inward, sovereign work of the Spirit, they cannot view being born again as something God accomplishes at the moment of genuine faith. Therefore, they depart from the historic “gospel of grace” by treating salvation and being born again as two distinct acts rather than one unified, inseparable act of God’s grace. According to their teaching, two additional steps are required for a believer to be born again and enter God’s kingdom. They refer to this three-step process as the “Gospel of the Kingdom".

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In this separate “Gospel of the Kingdom”, faith in Christ is only the first step toward being born again. According to their teaching, anyone who does not complete the two remaining steps remains outside the kingdom of God and Jesus Christ - without the indwelling Holy Spirit and without the remission of sin. They teach that a believer must complete these additional steps in order to enter God’s kingdom and to become a member of their church. 

 

To quote directly from their website: "Jesus said, “You must be born again” (John 3:3–8), meaning we must be born of water (baptism in water) and of the Spirit (baptism of the Holy Spirit). The process of becoming born-again enables us to be transferred out of the kingdom of sin and into the kingdom of Jesus Christ, where we are made partakers of His holiness."​ To quote a second instance from their website, "Jesus emphasized the importance of being 'born again' (John 3:3–8), which entails being born of water (water baptism) and of the Spirit (baptism of the Holy Spirit). This process allows us to be transferred out of the kingdom of sin and into the kingdom of God, enabling us to live a new life in Christ." 

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A Different Gospel Based on Oneness Pentecostal Theology

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This understanding of the three-part process of being born again was developed in the early twentieth century by individuals within the Oneness Pentecostal movement. Wellspring Church's doctrinal definition of being born again and  the 'Gospel of the Kingdom' is Oneness Pentecostal doctrine found in the United Pentecostal Church and "Apostolic" Pentecostal groups. This doctrine was developed by Oneness Pentecostal founders Frank Ewart and G.T. Haywood in between the years of 1914 and 1916. They introduced this idea as the "full gospel" or "three steps to salvation."

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As evidence, these exact doctrines can be found codified in the writings of David Bernard, the longtime leader and chief theologian of the United Pentecostal Church International (UPCI), the largest Oneness Pentecostal denomination in the world. In The New Birth (Vol. 2), Bernard systematizes the three-step new-birth - repentance, Jesus-name baptism, and Spirit baptism with tongues. The parallels between Bernard’s doctrinal framework and the teachings at Wellspring Church are unmistakable. (see David Bernard, The New Birth Volume 2).​

 

To quote further evidence directly from the UPCI website: "As Oneness Pentecostal (Apostolic) people, we believe in the essentiality of repentance from sins, water baptism in the name of the Lord Jesus Christ for the remission of sins, and receiving the baptism of the Holy Ghost with the evidence of speaking in other tongues (Acts 2:38). We are witnesses of the transformation that takes place when a person is born again of water and of the Spirit (John 3:3-5)."

 

This Oneness Pentecostal interpretation of a three-step process to becoming born again is regarded as heretical by Trinitarian Christian theologians and churches. Its rejection spans the full spectrum of historic and contemporary Christian traditions - including the Roman Catholic, Eastern Orthodox, and Protestant branches, encompassing Reformed, Evangelical, Wesleyan-Holiness, Trinitarian Pentecostal, Non-Denominational, and Independent churches.​

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The Oneness understanding of being born again replaces the immediacy and sufficiency of God’s grace with a ladder of required spiritual performances that must be completed before a believer is considered fully part of God’s kingdom. In such a system, becoming born again becomes an achievement rather than a gift - a process of human progression instead of an instantaneous act of God’s regenerating grace.

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This different “gospel of the kingdom” is fundamentally incompatible with Christian Trinitarian teaching of the “gospel of grace” because it shifts the decisive work of becoming born again from Christ to human effort. The “gospel of grace” declares that justification, being born again, and entrance into God’s kingdom are not the result of human striving but the gracious work of God in Christ, received through faith, and inseparably united in His saving action.​​​​

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​​This doctrinal emphasis on human achievement over divine grace is reflected not only in Wellspring Church’s doctrine but in its culture. Alongside nearly identical Oneness Pentecostal teachings, Wellspring Church exhibits similar patterns of behavior to Oneness churches - standards of dress, authoritarian control, shunning of former members, legalism, and a performance-based spirituality measured by outward compliance rather than inward faith. ​​​​​​​

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We fear that Wellspring Church has, in both teaching and practice, moved away from the gospel of grace and come to reflect patterns of spiritual pride first seen in its founder. A similar dynamic confronted the Galatian churches, where believers were pressured by Judaizers to add ritual requirements to faith in Christ in order to belong to the “right” people of God. Paul warned that when confidence is placed in ritual or human compliance rather than in Christ’s completed work, the cross is emptied of its power: “You have been severed from Christ… you have fallen from grace” (Galatians 5:4).

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Wellspring Church is preaching a different gospel, one that requires believers to receive special knowledge that only they can provide, to participate in a water baptism that only they can mediate, and to demonstrate specific spiritual gifts that they must verify, and in order to enter the kingdom of God. This system stands in direct opposition to scripture and to the historic Christian faith. By placing themselves between God and the believer, Wellspring’s teaching functionally replaces Christ’s sufficiency with human authority. Christian theology states unequivocally that there is only one mediator between God and mankind - the person of Jesus Christ.

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The Bible teaches one gospel, not two.  The Apostle Paul said, "I am thankful that I baptized none of you...Christ didn't send me to baptize, but to preach the gospel." Scripture makes no distinction between a gospel for salvation and another for being born again. The message of the New Testament is singular: one gospel, one faith, one Savior. The gospel that saves is the same gospel that gives new life - they cannot be separated. ​​​​​​​​

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A Different Gospel That Cannot Be Reconciled With The Gospel of Grace​

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One of the challenges, and confusing realities, for those trained at Wellspring was the sincere desire to believe that two gospels can be true: that all other Christians were 'saved' from hell (maybe) by faith in Christ, but that the people in our small congregation had been born again and were in the kingdom of God, thanks to the restored teaching of the "apostle".

 

Since the knowledge of Oneness Pentecostalism was hidden from us in our isolated, pre-Internet world, we didn't know what we didn't know. Little was required for us to totally miss the difference between a Triune God of three Persons and a Oneness "Lord", with three titles. The words Father, Son, and Holy Spirit were spoken, and if anyone in leadership understood the distinction, we never thought to ask. We were told we were Trinitarian, and we believed it. Questioning their authority was neither encouraged nor permitted, and so the gap between the language we heard and the theology we lived remained invisible to us.

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But there was something we could see. These different belief systems and different understandings of God produce different gospels. We thought we understood the gospel of grace for what our leaders called 'nominal' Christianity, and we had received the gospel of the kingdom as the fortunate few. Couldn't both be true? Eventually, through either life circumstance or personal choice, we were forced to address this core question of belief at the foundation of Norman James' conflicted theology.

 

The answer to this question of belief is taught in Scripture, but it also became increasingly self evident through the division and bitter fruit of this community. These two gospels are deeply and fundamentally at odds. These two messages do not simply “sit side by side.” When two different gospels are presented within the same community, each one asks for the believer’s full trust. Each one claims to tell the truth about who God is and how He brings people into His kingdom. And because of that, the two cannot share the same space peacefully. As Jesus Himself taught, “No one can serve two masters” (Matthew 6:24).

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This is why so many former members and children of the church felt the confusion so deeply. We were trying to give our trust to two messages that cannot coexist. One gospel begins with God - His initiative, His grace, His Spirit drawing people into life. The other begins with human effort - our actions, our precision, our ability to satisfy the requirements of the man who claimed authority over our standing in the kingdom of God.

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In Wellspring, this competition of gospels did not remain theoretical. Over time, the “gospel of the kingdom” taught by Norman James - rooted in Oneness theology and dependent on human steps, human formulas, and human verification - began to reshape how the biblical gospel of grace was understood. Rather than standing as the free gift of God to all who believe, grace was gradually redefined, narrowed, and subordinated to the framework of James’ three-step process. In practice, the gospel of grace was not rejected outright; it was absorbed, constrained, and reinterpreted until it served the demands of a man-centered system.​

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We believe that many people who originally entered Wellspring Church carried an intuitive, if not fully developed, understanding of the gospel of grace, formed through Protestant, Catholic, and broader Christian influences. But the doctrinal framework introduced by the founder brought a very different gospel: a fusion of Trinitarian language with a Oneness Pentecostal system of spiritual progression and a human-mediated understanding of being born again.​

 

Most members lacked the theological language to name the conflict, yet they experienced its consequences directly. Those who resisted the practical demands of the system, or who sensed that something was wrong, were criticized, marginalized, or removed. Those who promoted Norman James’ “gospel of the kingdom” were rewarded with influence and authority.​

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In the end, only one gospel can truly shape a community. At Wellspring, the founder’s “gospel of the kingdom” gradually became the dominant one, not because it was more biblical, but because it was backed by the will of the founder, and the desires of his inner circle who continued to support him. And as that gospel rose to the center, the gospel of grace had to shrink - redefined, overshadowed, and eventually subordinated beneath a system built not on God’s sovereignty, but on human control.

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Incompatible at the Foundation: The Chasm Between Two Gospels

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These two gospels are produced from different understandings of God. They are not simply different emphases; they are incompatible at the foundation. The resulting mixture created a syncretic system, one that sounded Christian but operated according to an entirely different logic, and that confusion became fertile ground for spiritual vulnerability and authoritarian control.​ Under this Oneness gospel of the kingdom:

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1. Three divine Persons are replaced with three human requirements.

2. Divine initiative is replaced with human technique.

3. The living Word is replaced with a spoken formula.

 

These two gospels are not parallel paths. They do not complement one another. They are fundamentally different religions - one grounded in the sovereign grace of the Triune God, the other in the controlled mechanisms of human action.

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Because these systems are different at their foundation, they cannot be blended. They cannot be harmonized. They cannot be “held in tension.” One begins with God’s initiative; the other begins with human compliance. One attributes being born again to the united work of the Father, Son, and Holy Spirit; the other makes access to the kingdom dependent on a formula pronounced by a human minister. One exalts Christ as the eternal Word who gives life (John 1:1–4); the other functionally replaces Him with a human spokesman whose words determine whether a person has been “truly born again.”​

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Once the gospel of grace is treated as insufficient, theological instability follows. Because human authority is fragile and cannot provide the assurance that belongs to God alone, this instability creates an environment where people are taught to look to men rather than to God to secure their standing. When a doctrine says, “You must get all three steps correct,” someone must become the gatekeeper of those steps - and in Wellspring’s case, that gatekeeper was Norman James and is now those who succeed him.

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In this instability, a culture grew where control could be justified, submission demanded, and spiritual fear cultivated. The conflict between Trinitarian confession and a Oneness formula is not a minor inconsistency; it became a mechanism of dependence. Only those in authority could “resolve” the conflict, and only by requiring unquestioned loyalty.​ Whether or not Norman James understood this consciously, the system he built could not stand without strong, centralized, unquestioned control. ​​

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This theological instability did not allow the two systems to exist side by side; instead, it produced a natural spiritual consequence, causing the ground beneath them to give way and opening a deep spiritual chasm between opposing systems. For many within the community, that chasm remained largely unseen, even as its effects shaped belief, behavior, and authority.

 

A dominant leader took position within that gap like a tree growing across a ravine - covering it rather than resolving it. Its branches spread wide, obscuring the depth below, while its roots, largely out of view, remained anchored in a Oneness theological framework, even as Trinitarian language formed the visible canopy above.

 

Those within the community could see the authority he exercised above ground, but the depth and source of that authority remained hidden from view. In our judgment, that authority did not originate with the Christian Triune God, but with a human-centered system that caused real spiritual harm to many. In our view, this pattern remains operative at Wellspring today.

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The Trinity on the Mountain and Being Born Again:

Peter’s Witness Against a Human-Controlled Kingdom

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It is not an overstatement to say that all of Wellspring Church’s core doctrines were developed by men who rejected belief in the Trinity, be it the early architects of Oneness Pentecostalism or the figures who later advanced Latter Rain “Manifest Sons” teachings. Instead of looking to those systems for guidance, we turn to the witness of Peter - disciple of Jesus, apostle of the early church, and inspired author of Scripture - whose life and testimony reveal a very different gospel.

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When Peter, James, and John saw Jesus transfigured before them, something happened that no Oneness framework can absorb: The Son stands before them in radiant glory. The Father speaks from heaven, saying, “This is My beloved Son… listen to Him." The Spirit is present in the luminous cloud that overshadows them. Peter did not see one Person wearing different masks or holding different titles.

 

Peter never forgot this. In his later writings he says, “We were eyewitnesses of His majesty… we heard this voice borne from heaven” (2 Peter 1:16–18). This moment - not a human formula, not a teacher’s innovation - grounded Peter’s understanding of the gospel he preached. This moment formed him forever and it shaped what he later taught about how a person is born again, and how a person enters the Kingdom of God.
 

It is no accident that the one apostle who saw the Trinity unveiled is the same apostle who provides the clearest biblical correction to the idea that being born again depends on human speech, human formula, or human authority.

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Peter Shows Us: Even Sincere Devotion Can Misunderstand God

 

At the Transfiguration, Peter’s instinct was to build something - a structure to contain the glory he had witnessed. But the Father interrupted him, declaring, “This is My beloved Son; listen to Him.” What Peter learned in that moment is what every believer and every movement must learn: the Triune God cannot be systematized, contained, or controlled by human technique. Yet the impulse to preserve or reproduce a spiritual experience has, at times, led groups to create systems that claim to guarantee God’s work.

 

Early Oneness Pentecostalism did this when it attempted to turn a sovereign move of the Spirit into a formula of three required steps. Norman James went even further, constructing a unique baptismal formula and tying entrance into God’s kingdom to its use. Just as Peter offered to build three tents - “not knowing what he said” - these systems may have been created with sincere intent, but they were never what God desired.

 

God revealed on the mountain that His presence cannot be summoned, His work cannot be mechanized, and His kingdom cannot be entered through human technique. The Triune God moves as He wills, and being born again is His sovereign gift - not a human framework that can secure His action, nor a monument erected in place of His living presence.

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What Jesus Taught to Peter: Being Born Again Is the Spirit’s Work (John 3:3–8)

 

Jesus told Nicodemus, “Unless one is born again, he cannot see the kingdom of God.” Christians throughout history have discussed and debated what Jesus meant in John 3:5 by being “born of water and the Spirit.” Some traditions understand “water” sacramentally, others see it as symbolic, and still others connect it to repentance.

 

But in all Christian interpretation, the focus remains on God’s action - the gracious work of the Holy Spirit giving new birth. No Trinitarian interpretation treats Jesus’ words as referring to a humanly controlled formula, spiritual gifts or the precise wording spoken by a pastor.

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Immediately after speaking of being born again, Jesus Himself explains the meaning: “The Spirit ("pneuma") blows where He wishes” (John 3:8). In other words, spiritual regeneration is God’s sovereign work, not a human-managed sequence. ​

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Just as Jesus’ first sign - turning water into wine - was an act no human could perform or reproduce, Jesus describes being born again as a work no human being can cause, manage, or complete. Both reveal divine initiative rather than human mediation.

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Paul’s Correction of Peter and the Galatians:
When the Gospel Is Replaced by Fear and Control (Galatians 2–3)

 

Scripture does not present even its most respected leaders as beyond correction. In Galatians 2, Paul recounts a moment when he publicly opposed Peter - not because Peter denied Christ or altered the gospel in his preaching, but because his actions had drifted from the truth of the gospel itself.

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Peter had once freely shared table fellowship with Gentile believers, affirming by his behavior that faith in Christ alone was sufficient for full belonging in God’s people. But when certain men arrived from the “party of the circumcision,” Peter withdrew and separated himself. His fear of their judgment created a visible division in the community - one table for those who conformed, and another for those who did not.

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Paul does not treat this withdrawal as a social misstep or a personality conflict. He names it as a theological failure: Peter’s conduct was “not in step with the truth of the gospel” (Galatians 2:14). Though Peter’s words still affirmed grace, his behavior communicated something else - that full fellowship depended on meeting additional requirements beyond faith in Christ.

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Paul then turns to the Galatian believers themselves and asks a question that exposes the heart of the problem:
“O foolish Galatians! Who has bewitched you?” (Galatians 3:1). His concern is not merely that they adopted additional practices, but that their understanding of how God works had been subtly altered. He presses them with a second question that cuts to the core of Wellspring’s theology: “Did you receive the Spirit by works of the law or by hearing with faith?” (Galatians 3:2).

 

For Paul, this is not a secondary issue. The way a person receives the Spirit determines the nature of the gospel itself. If the Spirit is received by faith, then belonging, fellowship, and new life are gifts of grace. But if the Spirit is received - or verified - by works, rituals, or compliance, then grace has already been displaced, even if it is still named.

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This is why Paul speaks so sharply. To move from faith to performance is not progress, but regression: “Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:3). These questions expose the logic behind systems that justify separation, exclusion, and shunning. When spiritual life is tied to visible markers that must be validated by authorities, fear inevitably replaces freedom. Those who comply are affirmed; those who do not are held at a distance. What begins as “doctrinal clarity” becomes relational withdrawal - and eventually, spiritual exclusion.

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Galatians 2 and 3 together stand as a permanent witness against any system that divides believers into acceptable and unacceptable categories based on performance. Shunning is not merely a relational consequence; it is a theological act. It declares, whether intentionally or not, that faith alone is insufficient, and that the Spirit’s work must be completed - or confirmed - by human means.

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Peter: Born of God’s Word, Not Wellspring's Formula

 

Peter later writes the clearest statement on how believers are truly born again: “You have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.” - 1 Peter 1:23

 

Here Peter explicitly locates being born again in:

• God’s action (“born again… by God’s seed”)

• God’s Word (“through the living and abiding word”)

• God’s Spirit (see 1 Peter 1:2, “sanctified by the Spirit”)

 

There is no mention of:

• A verbal baptismal formula

• A humanly administered sequence

• A requirement of tongues

• A hierarchy of spiritual states

• A pastor mediating access to the kingdom

 

Peter’s teaching - written years after the Transfiguration - directly contradicts the Wellspring / Oneness structure:

 

• Peter says: God gives new birth.  Wellspring says: man gives new birth through mediated steps.

• Peter says: the Word of God brings life. Wellspring says: the correct human wording brings life.

• Peter says: the Spirit sovereignly acts. Wellspring says: the Spirit requires our verification.
   

Peter’s teaching speaks to those of us who still believe, even as we carry the grief of being shunned, rejected, or held at a distance by the family we love who remain in Wellspring:

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• Peter says: “You have been born again… through the living and abiding word of God” (1 Peter 1:23).​

• Our story says: I was baptized by Norman James - a man whose body has returned to dust, whose life and authority were as temporary as every other human being. If I am truly born again, it is not because of his perishable words or his unique formula into the kingdom, but because the imperishable seed of God’s Word and the Holy Spirit has taken root in my heart. 

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In Peter’s theology, the source of being born again is divine. In Wellspring’s theology, the trigger of being born again is human. These teachings cannot be blended. They cannot coexist. They flow in opposite directions.
 

Peter Before the Sanhedrin: A Kingdom Not Controlled by Men (Acts 4:5–12)

 

When Peter stood before religious authorities who tried to regulate access to God, he declared three truths that strike at the heart of Wellspring’s teaching and authority claims:

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1. Salvation and Kingdom-entry rest in Christ alone. “There is salvation in no one else…” (Acts 4:12)

• Not rituals.

• Not formulas.

• Not human authority.

• Not any institution.
   

2. No human name or formula gains access to God. “…for there is no other name under heaven given among men by which we must be saved.” He says the name of Jesus Himself, not a specific formula about His name. Peter does not say:

• no other formula

• no other spoken phrase

• no other verbal construction

• that salvation belongs to God, but the kingdom is controlled by the Sanhedrin. He gave no authority to the Sanhedrin.
   

3. The Kingdom is not mediated by religious leaders.

• The Sanhedrin believed they controlled access to God.

• Peter said they did not.

• Likewise, no elder, pastor, or founder controls access to God’s Kingdom - because the Kingdom is God’s reign, not man's jurisdiction.

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Why This Matters for Wellspring’s Three-Step Formula

 

Norman James’ Oneness system - repentance, water baptism using his formula, tongues as evidence - ultimately rests on the belief that a humanly spoken word can bring about spiritual regeneration. But Scripture consistently teaches that the Word who gives life is Christ Himself (John 1:1–13), not the phrasing of a pastor:

• “In Him was life” (John 1:4)

• “To all who received Him… He gave the right to become children of God” (John 1:12)

• “Born… of God” (John 1:13)

 

Jesus Christ — the eternal Logos, the true Word — is the One through whom we are born again.

• No human formula can add to Him.

• No pastor’s phrasing can activate Him.

• No sequence of steps can replace Him.

• Being born again is not a linguistic achievement.

• It is not a reward for obedience.

• It is not a status conferred by a church.

 

It is the sovereign, gracious work of God, announced by the Father, revealed in the Son, accomplished by the Spirit. This is why Peter’s witness matters so deeply. He was taken up the mountain to see who Jesus truly is - and once he saw Him, no formula could ever compare.

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Why these Two Systems Cannot Be Blended

 

Wellspring’s system begins with:

• the right human actions

• validated by the right leaders

• using the right words

• within the right institution

 

Peter’s teaching - shaped by the Trinity revealed on the mountain - begins with:

• the sovereign grace of God

• the free work of the Spirit

• the living Word (Christ)

• the Father who calls

 

These paths do not converge. They do not balance each other. They do not coexist in tension. They contradict one another at the very point of salvation, being born again and the kingdom of God. And Peter - the apostle who saw the Trinity with his own eyes - is the one who makes that contradiction clearest.

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Where This Leaves Those Wrestling With Wellspring’s Teaching

 

If you grew up or were trained in Wellspring, it is understandable that you tried to hold both systems together. We all did in some way, seen or unseen, in our minds or in our actions. We thought it was a small tension that we could handle. But Scripture shows it is not small at all.

 

The Transfiguration reveals who God is. Peter’s proclamation reveals how salvation works. Peter’s epistle reveals how we are born again. And in every case, the message is the same:

• God acts.

• God saves.

• God gives new birth.

• God brings His children into His Kingdom.

  • Not a church.

  • Not a formula.

  • Not a system.

  • Not a founder.​​​​

  • Not a pastor.

  • Not an elder.

 

The Word who speaks new life is Christ, not any man.​​​​​​

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