Michael J. Lilly Podcast

Michael J. Lilly
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A personal journal of biblical theology, church history, and doctrinal reflection devoted to sharing the faith once delivered to the saints. testeverything.substack.com

  1. 3d ago

    The Triune God and His Divine Council

    If you were to sit down with a modern Christian, hand them a Bible, and ask them where the story begins, almost all of them would immediately turn to Genesis 1:1. We tend to open the book, look at the physical creation of the heavens and the earth, and assume we are starting at the absolute beginning of the story. Yet, the story of God actually begins much earlier than that. We already understand that God exists outside of time, before a single atom of matter was ever spoken into existence. But there’s more to the biblical story than our usual, flattened perspective tends to recognize. Understanding this pre-historical beginning is not just an exercise in academic trivia. If we misunderstand where the story truly starts, the rest of the biblical narrative—especially the Old Testament—can easily seem like a disconnected series of strange or even violent events that do not fit together. We end up missing the larger cosmic conflict that’s unfolding just beyond the surface of human history. To really grasp the story of salvation, we need to recover the perspective of the early Church and consider what God was doing before humanity ever entered the picture. Before any act of creation, God existed perfectly. God isn’t a solitary, isolated monarch sitting alone in the sky. He’s a Triune community of perfect love: Father, Son, and Holy Spirit. As St. Gregory of Nazianzus taught in the fourth century, the “monad” is moved by love into a “triad.” This means God’s very nature is relational and communal. Because God is love, He did not create the universe out of any need, lack, or loneliness. He did not require creation in order to have someone to love, since perfect love already existed within the Trinity itself. Instead, God created the cosmos out of an overflowing desire to share His own life and love with others. In this sense, creation is best understood as an act of pure grace. The Unknowable God When we talk about this eternal God, we have to start by admitting what we cannot know. The Eastern Patristic tradition heavily emphasizes “apophatic” theology, which means approaching God by defining what He’s not. We can say God is uncreated, infinite, immortal, and incomprehensible. If we could fully comprehend God, He wouldn’t be God. He would be something small enough to fit inside our finite minds. But if God is completely beyond our comprehension, how can we actually know Him without it being a contradiction? To explain how an infinite God can interact with a finite creation, the early Church Fathers (such as St. Basil the Great and St. Gregory Palamas) maintained a strict distinction between God’s Essence (what He is in Himself) and His Energies (His actions and grace in the world). One of the simplest ways to understand this distinction is to think about the sun. The sun itself is a blazing core that we cannot touch. If you tried to approach the essence of the sun, you would not survive. Yet, the sun also sends out rays of light and heat. You can stand outside, feel the warmth on your skin, and see by its light. These rays aren’t something separate from the sun; they’re the real energy of the sun reaching us. In the same way, God’s Essence (ousia) is completely unknowable and unapproachable. No created thing can touch the Essence of God and live. But God’s Energies (energeiai) are His grace, light, and life radiating outward. We can experience, know, and participate in His energies. This distinction resolves the apparent contradiction and establishes the doctrine of Theosis (deification). It means we don’t just learn intellectual facts about a distant deity. We literally participate in God’s uncreated life and energies without becoming the Creator ourselves. God remains entirely distinct by nature but completely united to us by grace. The First Creation: The Unseen Realm Before God created the physical universe, He first brought into being the spiritual realm and the angelic hosts. In doing so, He established a spiritual family that would share in His governance. If you grew up in the modern West, especially within a Protestant or Evangelical context, your understanding of the spiritual world is probably much more limited than that of the early Christians. Many of us picture heaven as a mostly empty space, with God seated on a throne and a group of indistinguishable angels playing harps and singing songs around Him. This image misses the rich and complex supernatural worldview that the biblical authors assumed. In the ancient perspective of the Apostles, the spiritual realm was not a passive choir, but rather a highly organized administration. We see this clearly in the Greek Old Testament used by the early Church. Take a look at the vision of the prophet Micaiah: “I saw the God of Israel sitting upon his throne, and all the army of heaven stood around him, on his right and on his left.” (1 Kgs 22:19). The Greek word translated here as “army” is stratia, which refers to an organized host or a military camp. This is not just a crowd of spectators. It’s an active, structured administration of spiritual beings gathered around God’s throne to receive instructions, discuss decisions, and participate in God’s rule over the world. We see a similar scene in the introduction to the trials of Job: “And it happened on this day, and behold, the messengers of God came to stand before the Lord, and the devil came with them.” (Job 1:6). The Greek word angeloi simply means “messengers.” They’re described as “standing before” the Lord (parastēnai). This is a very specific term used for courtiers standing before a king in a royal court. God holds a royal audience with His created spiritual beings, taking their reports and delegating tasks. The early Church understood that God assigned these ranks of bodiless powers to govern the natural elements, the stars, and eventually the nations. In fact, this is precisely why New Testament writers frequently use political terms like “thrones,” “dominions,” and “principalities” to describe spiritual forces. They were acknowledging these beings as literal, geographical ruling deities. The Divine Council God chooses to govern His creation together with His spiritual family, delegating real authority to them. The early Church recognized this administrative body as the Divine Council. The Greek text makes it clear that these spiritual beings hold a high status. They’re not just messengers; they are rulers. Notice how the psalmist describes them: “God stood in the assembly of gods, and in the midst, he will judge gods.” (Ps 82:1). The phrase “assembly of gods” translates the Greek synagōgē theōn. Here, the psalmist is describing an actual gathering of divine beings. God stands in the midst of this council to pronounce judgment on those members of the administration who have not fulfilled their responsibilities. What were these duties? The Scriptures reveal that when God scattered humanity at Babel, He literally assigned these divine beings to govern the different nations of the earth. As the Greek text says, “When the Most High divided the nations... he set up the boundaries of the nations according to the number of the angels of God.” (Deut 32:8). God delegated actual geographic and political dominion to this council. Just a few verses later in the Psalm, God explicitly addresses these beings: “I said, you are gods, and all of you are sons of the Most High.” (Ps 82:6). God directly calls these beings theoi (gods). For Western Christians, seeing the word “gods” used in this way can be unsettling. Influenced heavily by the Enlightenment, the modern West has demythologized the Bible. Modern commentaries often try to explain this away by claiming the “gods” in Psalm 82 are just corrupt human judges of Israel, or perhaps statues made of wood and stone. They do this out of a fear that acknowledging other spiritual rulers will lead to polylatreia. But applying this metaphorically to human leaders is completely inconsistent and falls apart when you look closely at the text. First, the psalmist records God’s judgment against these beings, declaring, “But you will die like humans, and you will fall like one of the rulers” (Ps 82:7). If these beings were already human judges, threatening them that they will “die like humans” makes absolutely no sense. You don’t threaten a human by telling him he will die like a human. Second, the human leaders of Israel were never given dominion over all the pagan nations of the earth. The beings being judged here are the exact same spiritual entities who were assigned to govern the nations back in Deuteronomy 32. The ancient Jews and the early Christians didn’t share this modern fear. To understand how they read these texts, we have to note the crucial difference between the ideas of theism and latreia. The concept of theism simply deals with believing in the existence of spiritual beings. But latreia specifically refers to divine worship. Acknowledging that other created gods existed didn’t violate their strict monolatreia (the worship of only one God). Monolatreia didn’t mean that no other spiritual beings exist. It meant there is only one uncreated, eternal Source worthy of our worship: God. The other “gods” are created beings who were given administrative authority over the cosmos by the Most High. Recognizing a king’s royal court doesn’t threaten the king’s ultimate sovereignty. The Historical Shift While this concept has mostly faded from view in the modern era, the idea of the Divine Council and a plurality of divine figures in heaven was actually mainstream, orthodox Judaism during the Second Temple period. This was the very framework the Apostles themselves used to make sense of the world. Similarly, Christian Trinitarian theology wasn’t a later Greek invention layered over the Bible. It grew directly out of this ancient

    15 min

  2. May 30

    The House Church Myth Revisited

    In their video response to my article, “The House Church Myth,” Matt Dabbs and Tom Wadsworth attempt to defend the modern “organic” house church movement. They argue that the first-century church was highly informal, non-liturgical, and practically democratic, claiming that formal liturgy and hierarchy were later corruptions. To be fair, Dabbs and Wadsworth present a thoughtful pushback against generalizations. They correctly identify that modern, personality-driven Evangelical churches have severe flaws. However, a close examination of their arguments reveals a heavy reliance on historical anachronism and a severe misrepresentation of the very scholars they cite. By conflating the locations of early Christian gatherings (houses) with a modern, egalitarian style of worship (living-room chats), they project twenty-first-century Western democratic ideals onto the ancient Near East. Below is a comprehensive, point-by-point refutation of their major claims, demonstrating why their interpretations are historically inaccurate, sociologically flawed, and theologically divorced from the first millennium of Christianity. The False Dichotomy of the “CEO Pastor” vs. The Living Room Dabbs argues that traditional, institutional churches are breeding grounds for unchecked egos, shielded by layers of bureaucracy. In contrast, he asserts that the physical proximity of a living room provides immediate, unavoidable accountability. This argument relies on a false dichotomy and fundamentally misunderstands my critique. Dabbs assumes my rejection of the modern house church is a defense of the modern Evangelical “CEO-pastor” model. It is not. Dabbs and Wadsworth are fighting the ghosts of modern Protestant megachurches and projecting those specific, novel failures onto the entirety of historic Christianity. The modern house church is simply an overcorrection to a uniquely modern Protestant problem. Fleeing to a living room to escape being “told what to believe” is rooted in modern Western individualism rather than New Testament reality. It abandons the biblical, ordained ecclesiology established by Christ in favor of a democratic free-for-all. The “Democratic” Gathering vs. Biblical Hierarchy and Roman Sociology Wadsworth argues that the first-century church gathering, specifically in 1 Corinthians 14, was participatory to the point of being democratic. Because every believer possesses the Holy Spirit, he argues, there was a “flattening of the dynamics.” He explicitly describes the Corinthian gathering as “chaotic rather than cultic,” and presents this chaotic state not as a problem, but as the positive, prescriptive ideal for how church should be done. This claim fails on both biblical and sociological grounds. First, the New Testament knows absolutely nothing of a “flat,” democratic church structure. Wadsworth attempts to hold up the Corinthian church as his prescriptive ideal, commending its gatherings as “chaotic” and “democratic” in a positive sense. This is a flat-out misrepresentation of Scripture. Paul did not write 1 Corinthians to endorse a disorderly free-for-all; he wrote the epistle to severely correct precisely that behavior and restore the apostolic order originally established. Holding up the Corinthian chaos as the ideal way the church should be done turns Paul’s corrective intent completely on its head. Wadsworth’s warning against anyone “running the show” is a post-Enlightenment fantasy. The Apostles ordained specific, authoritative leaders. Consider Hebrews 13:17 “Be persuaded by the ones leading you and yield to them, for they themselves keep watch over your souls as those who will give an account.” Paul commands Titus to appoint presbyters (elders) in every city who must be able “to encourage with healthy teaching and to reprove the ones speaking against it” (Titus 1:9). The biblical standard is an ordered, hierarchical body governed by ordained men entrusted to protect the apostolic deposit, not a democratic roundtable. Second, their assumption that a home gathering is equivalent to a casual, egalitarian hangout reveals a severe ignorance of Roman sociology. Architectural historians and sociologists such as Jerome Murphy-O’Connor, Carolyn Osiek, David L. Balch, and L. Michael White have thoroughly documented that the Greco-Roman home (domus) was a highly structured, hierarchical public space, centered on the paterfamilias (the male head of household), and characterized by strict patron-client relationships. White notes that the adaptation of the private home for Christian worship naturally brought the hierarchical realities of the domus into the church structure. The “living room” was a place of deep social stratification, not democratic leveling. The Rejection of Synagogue Influence and Early Liturgy Wadsworth forcefully rejects the idea that the early church inherited a structured liturgy from the Jewish synagogue. He claims there is “no evidence” for first-century liturgy and that reading liturgy into first-century texts is anachronistic thinking. This claim contradicts a vast body of historical evidence. Scholars like Larry W. Hurtado and Ralph P. Martin have thoroughly demonstrated that early Christian worship maintained the structural blueprints of Jewish devotion (prayers at set hours, chanting of Psalms, reading of Scripture). Early Christian prayer forms were deeply indebted to Jewish models, particularly the Birkat HaMazon (table blessings), which formed the foundation of the early Eucharist. Furthermore, the Didache, a first-century Christian manual contemporaneous with later New Testament texts, shatters the organic myth. It prescribes exact, rote liturgical formulas for baptism (fasting, specific running water) and the Eucharist (prescribing exact, non-spontaneous prayers to be recited). This is precisely why Paul concludes his corrective discourse to the chaotic Corinthians by commanding, “But let all things occur decently and according to order” (1 Corinthians 14:40). The Greek word used for order is taxis, which refers to an arranged, fixed succession. Paul is establishing an apostolic framework to prevent exactly the kind of unstructured individualism Wadsworth advocates. Sola Scriptura and Tradition Wadsworth admits that altars, priests, and liturgy existed before Constantine, but operating from a strict Sola Scriptura paradigm, he dismisses them entirely as “anti-New Testament intrusions.” He explicitly urges believers to divorce themselves from tradition and “just look at the New Testament text.” Wadsworth treats “tradition” as a dirty word, but the biblical text he claims to defend explicitly authorizes the use of apostolic tradition and the Church’s authority. Paul writes to Timothy concerning how one ought to behave in the household of God, which is “the church of the living God, the pillar and foundation of the truth” (1 Timothy 3:15). He commands the Thessalonians, “Therefore, brothers, stand firm and hold fast to the traditions that you were taught, whether by word or by our letter” (2 Thessalonians 2:15). The modern House Church movement requires believing that immediately after the Apostles died, the entire global Church (the very pillar and foundation of truth) instantaneously apostatized. By severing the Scriptures from the historic Church, Dabbs and Wadsworth are forcing a post-Enlightenment, anti-institutional bias back into the first century, casually dismissing centuries of saints, martyrs, and early Church Fathers. Fulfillment vs. Abolishment Underlying their entire framework is the assumption that Jesus came to overthrow structured “religion,” replacing the temple and synagogue with a decentralized, structureless, “organic” movement. The ultimate theological kill shot against the organic house church myth lies in Jesus’s own words. He said, “Do not suppose that I came to abolish the law or the prophets. I did not come to abolish, but to fulfill” (Matthew 5:17). To “fulfill” does not mean to get rid of, discard, or sweep away; it means to bring to its ultimate completion and give it its full, intended meaning. For example, the Old Covenant sacrifices were fulfilled, not abolished, in the once-for-all sacrifice of Christ, which the early church participated in through the Eucharist. Jesus did not hate the ordered priesthood, the altar, or the liturgy. He even told His followers to honor the authority of the Pharisees; to do what they say because they sit in the seat of Moses, but to not do what they do because they are hypocrites. He even tells the Pharisees that this authority will be taken away from them and given to another group; namely, His Apostles. Contrary to what many “spiritual but not religious” people believe, Jesus did not throw away the old system. He fulfilled it by revealing it’s true meaning, which is Himself. The Levitical priesthood was brought to its ultimate fulfillment in Christ the High Priest and the ordained New Covenant presbyterate. The early church did not abandon “religion” for a casual hangout. They practiced the fulfilled religion of the New Israel. To claim otherwise borders on Marcionism, completely severing the New Covenant from the continuity of redemptive history. Hijacking Scholarship For all the points above that can be easily refuted using “scholarly consensus,” Wadsworth constantly appeals to authority and “scholarly consensus” where none exists in his favor. He specifically cites Anglican liturgical scholar Paul F. Bradshaw to claim that modern scholarship admits we have been “dreaming this stuff up” and that there was zero liturgy in the first century. He also cites W.C. van Unnik regarding “panliturgism” and Wolfram Kinzig regarding persecution. It is supremely ironic that Tom Wadsworth leans heavily on Paul F. Bradshaw to defend a non-liturgical, anti-hierarchical tradition. Bradshaw is no

    24 min

  3. Season 5 Trailer

    A Supernatural Worldview for a Supernatural Book

    We like to think we read the Bible exactly as it was written. We open the text, read the words, and assume our modern brains are perfectly capturing the original intent of the authors. But the truth is, most modern Christians read the Bible like functional atheists. We have inherited a post-modern, materialistic worldview. Because of the Enlightenment and the scientific revolution, we assume the physical, observable world is all that really matters. We obsess over the search for “the Historical Jesus.” We treat the Bible as if its only value lies in what can be historically known as fact. We dig for archaeological proof of every king and battle, assuming that if we can just prove the physical events happened, we have successfully defended the faith. We treat the Bible like a textbook we can simply extract a religion from. But the ancient reality is the exact opposite. Religion is not derived from a text. The text derives from a real, lived, supernatural experience of God that was handed down through ritual, art, and community. But reducing the biblical texts to mere historical data strips the Scriptures of their power. The biblical authors didn’t write secular history books. They wrote theological history. They weren’t just recording what happened on the ground; they were revealing the cosmic realities happening in the unseen realm. The events that take place in the spiritual and physical realms often have consequences in both, and that is something Scripture itself reveals. Yet we don’t even realize it. By filtering the Bible through the limits of modern historical criticism, we reduce a cosmic, supernatural revelation into a dry list of political events and moral fables. When we encounter the supernatural elements of the Bible, we often treat them as embarrassing ancient superstitions. To make the Scriptures more palatable and accessible to a scientific age, we actively strip them of their supernatural meaning. We reduce miracles to simple metaphors. We reduce demons to primitive diagnoses of mental illness. We reduce cosmic warfare to localized human politics. For instance, when the Apostle Paul writes about the “rulers of this age” who are “being brought to nothing” (1 Cor 2:6), modern readers almost universally assume he’s talking about corrupt human politicians like Caesar or Pilate. But Paul isn’t talking about people; he’s talking about the fallen spiritual entities governing the pagan world. When we import these materialistic presuppositions into the text, we blind ourselves to the actual story the biblical authors were telling. If we want to understand the cosmic scope of God’s story of salvation, we have to dismantle our own modern views and adopt the worldview of the Gospel writers. We have to read the Bible like an ancient. The worldview of the Apostles was heavily shaped by Second Temple Jewish literature, particularly books like 1 Enoch and Jubilees. These texts provided the early Church with their primary theological framework for understanding the origin and proliferation of evil. In the modern West, we usually blame all the evil in the world on a single event: Adam and Eve eating the fruit in Eden. But the ancient Jewish and early Christian worldview recognized three distinct falls. The most devastating of these, which resulted in the overwhelming demonic reality of the ancient world, is detailed in 1 Enoch. The main importance of 1 Enoch lies in its expansion on the strange narrative found in Genesis 6. It details how a group of high-ranking angels, known as the Watchers, rebelled against God. They descended to earth, took human wives, and produced a race of giant, hybrid offspring known as the Nephilim. Worse, these Watchers taught humanity illicit knowledge, including warfare, sorcery, and occult practices. The resulting bloodshed and corruption forced God to send the flood to cleanse the earth. When the physical bodies of the Nephilim died in the flood, their disembodied spirits were condemned to roam the earth. These spirits are what the ancient world, and the New Testament, call demons. The book of Jubilees picks up where 1 Enoch leaves off and explains why these demons are still a problem. After the flood, the chief of these evil spirits (named Mastema) petitions God, asking that some of the demons be allowed to remain free to tempt and test humanity. God allows one tenth of them to remain active on the earth, but only until a specific, appointed day of final judgment. While these specific texts aren’t part of the canonical Scriptures for most Christians today, they were the theological air the early Church breathed. Early Church Fathers like St. Athenagoras of Athens, St. Justin Martyr, and St. Irenaeus actively utilized the theological frameworks of these books to explain the origin of evil, the demonic world, and the nature of the cosmos. If we ignore the frameworks these early Christians took for granted, we will fundamentally misunderstand Jesus. To see how much our materialistic blindfold distorts the text, let’s look at two specific examples where modern interpretation completely misses the mark. Case Study 1: The Conquest of Canaan When modern readers look at the book of Joshua and God’s command to wipe out the populations of Canaan, they see a localized, ethnic land grab. Through our materialistic lens, it looks like divinely sanctioned genocide. This causes many Christians to stumble, question the goodness of God, or try to explain the text away as ancient political propaganda. But the ancients didn’t view this as ethnic cleansing. They viewed it as cosmic warfare. When you read the Greek Old Testament used by the early Church, the target of the Israelite conquest becomes very clear. The Israelites were specifically targeting tribal groups like the Anakim and the Rephaim. The Greek text explicitly translates these groups as the gigantes (giants). The conquest of Canaan was a targeted extermination campaign against the Nephilim bloodlines, which were the surviving seed of the supernatural rebellion described in Genesis 6. God was purging a supernaturally corrupted threat from the land to protect the lineage of the coming Messiah. He wasn’t acting as a petty tribal warlord settling land disputes. When we strip the supernatural giants out of the story, we turn a divine rescue mission into a human atrocity. Case Study 2: Jesus and the Demons We do the exact same thing with the Gospels. When Jesus encounters demons, modern readers often dismiss it as primitive psychology. Even when we accept the demonic presence as real, we tend to treat the demons as generic, spooky ghosts who are just arbitrarily causing trouble in the neighborhood. But the ancient, correct interpretation is much more specific. The demons in the Gospels know exactly who Jesus is, and they are terrified of a very specific timeline. When Jesus crosses into Gentile territory in Matthew 8, two possessed men confront Him. Notice exactly what the demonic spirits say: “And behold, they cried out saying, ‘What is there between us and you, Son of God? Did you come here before the time to torment us?’” (Matt 8:29, NRSVue). The Greek word translated as “time” is kairos. It doesn’t mean time in a general sense. It means a specific, appointed deadline or season. Why are the demons surprised Jesus is there? Why are they complaining about the schedule? To answer that, we only need to recall the framework of the Watchers we looked at earlier. Remember that according to the tradition preserved in Jubilees, these demons (the disembodied spirits of the dead giants) were granted a temporary lease to remain on the earth and test humanity until the appointed day of final judgment. The demons knew the schedule. They knew they had a lease on the earth. They’re panicking in Matthew 8 because the Son of God has invaded their territory “before the time” to begin the reclamation of the cosmos. Jesus isn’t just performing random acts of healing. He is a divine warrior triggering the apocalypse for the powers of darkness. Welcome to the War We can’t understand the story of salvation if we insist on stripping the supernatural out of it. We must lay down our modern arrogance, stop trying to make the text “accessible,” and submit to the ancient, Spirit-filled mindset of the early Church. Only then does the Bible open up into the brilliant, cosmic rescue mission it truly is. Welcome to Beyond the Veil: The Cosmic Scope of Salvation. In this series, we will trace the grand narrative of God’s redemptive work from eternity past, through the proliferation of evil in the world, and all the way to the final restoration of the cosmos. Get full access to Test Everything at testeverything.substack.com/subscribe

    12 min

  4. May 12

    Preachers for Hire

    Today’s church pulpits often feel more like corporate seminar stages than sacred spaces. Many focus on polish, production, and engaging speakers. We look for someone who can keep an audience’s attention, share three relatable points, and finish on time. This focus has led to what could be called the “preacher for hire” industry. When a church loses its main teacher, it rarely looks within. Instead, they use search committees, post job ads, and review resumes and preaching samples. Often, they hire charismatic outsiders who stay for a while before leaving for better opportunities. When churches choose professional speakers instead of developing their own teachers, they break the important biblical link between teaching and local elder leadership. This shows a shift toward a more secular leadership style, moving away from the apostolic model. Hired Hands vs. Local Servants The main issue with professional preachers is their lack of a close connection with their congregations. A hired speaker may give a good sermon, but they don’t know the people. They’re out of touch with the congregation’s real struggles and victories. Teaching without real relationships often becomes just sharing information. Real spiritual growth needs a teacher who knows the people well and works under the guidance of elders. To be fair, a hired hand can sometimes connect with people over time. But typically, by the time that connection begins, the situation devolves into one of three common scenarios. First, the connection becomes a cliquey or cultish following that sows deep division, often pitting the preacher’s loyal fans against local elders. Second, the preacher maintains shallow, manufactured relationships to feign interest and keep their job secure. Third, just as relational roots begin to take hold, the preacher decides to move on to a better or bigger platform. Jesus issues a serious warning about spiritual leaders who treat the local church as nothing more than a job rather than a family. He said, “The hired worker, who isn’t a shepherd and doesn’t own the sheep, sees the wolf coming and abandons the sheep and runs away. He flees because he’s a hired worker and doesn’t care about the sheep” (John 10:12-13). When the pulpit is separate from the people, the church becomes more like a show for consumers. The congregation turns into a passive audience, judging each sermon by how entertaining it is. Instead of being a family cared for by local leaders who know them, people just rate the performance. Apostolic vs. Post-Reformation Models To address this disconnect, we must look back at the apostolic deposit and test ourselves against it. The New Testament model for church leadership is organic, localized, and relational. Leaders weren’t recruited from external staffing agencies. They were identified, tested, and raised within the local community. The apostles laid out two distinct, local roles. The elders serve as the actual shepherds who oversee the flock. The deacons serve the congregation under the elders’ oversight. Peter writes directly to these local shepherds: “Shepherd the flock of God that is among you, watching over them not under compulsion but willingly according to God, not for dishonest gain but eagerly, not domineering over those in your charge but being examples to the flock” (1 Peter 5:2-3). The apostles never taught that there should be a special office just for a “preacher” or “minister.” Making the minister a separate leader is not part of the biblical framework for church structure. In the Scriptures, those who preach and teach are deacons or laypeople who serve under the elders; the keyword being “serve,” not “rule.” There’s a glaring hypocrisy within traditions like the Churches of Christ to which I belong. We take issue with the practice of elevating a “Pastor” or a “Bishop” to rule over a local congregation. We proudly claim to have a plurality of elders instead. Yet by importing a hired “Minister” who serves as the primary spiritual authority, delivers all public teaching, and serves as the professional face of the church, we’ve functionally created the exact same unbiblical office. We just slapped a different title on the office door. How did we drift from this structure? In the COC context, it’s a holdover from Reformation traditions leading to the Restorationist movement. The Reformation brought necessary reforms and valid critiques against the Roman church, but in this area, it reinforced the institutionalization of the clergy. By making the sermon the central aspect of worship, Reformers replaced the Catholic priest with the Protestant academic. The pulpit became a lecture hall for professionals; the pastoral role became a corporate job. Today’s secular “church leadership” mirrors Fortune 500 companies: the church as a franchise, people as consumers, the preacher as CEO or content creator. Sent, Not Hired Every time I’ve seen this critique raised, it’s never failed that defenders of the modern minister system have inevitably pointed to biblical figures like Paul, Timothy, or Titus as examples of traveling preachers. But this conflates two fundamentally different roles. These men did not sign a contract to be hired by a congregation and deliver weekly keynote addresses until they lose favor with the crowd and it becomes time to bring in a shiny new preacher. Biblically, evangelists and missionaries like Paul, Timothy, and Titus were commissioned by established elderships, sent out to preach the gospel in unreached areas, and plant new churches. Their ministry was outward-facing and temporary in any single location, centered on founding communities of believers. In contrast, local teachers and elders were raised up from within those very communities, tasked with ongoing teaching, spiritual care, and shepherding of the flock after the evangelist had moved on. This distinction is clear in passages such as 1 Timothy 3 and Titus 1, where qualifications for elders and deacons are based on their local reputation and established relationships. Evangelists were foundation-layers and planters, not permanent resident teachers. Their presence was temporary and functional. They laid a foundation, then left. Paul explains to Titus: “For this reason I left you in Crete, so you might set right what remains unfinished and appoint elders in every city, as I instructed” (Titus 1:5). The apostolic missionary aimed to work themselves out of a job. Once a church matured enough to produce leaders, the missionary appointed elders and deacons and moved on. Congregations were entrusted to their own leaders, not to a long-term “Pulpit Minister.” Cultivating Homegrown Teachers If we want strong churches, we need to stop depending on search committees to find the next leader. Church leaders should take charge of their own communities. Churches should focus on discipleship, finding and training faithful men from within to teach and lead. Mentoring takes time, but raising leaders from inside the church creates a solid foundation that lasts. As a practical first step, leaders can identify members who demonstrate spiritual maturity and invite them to participate in leadership apprenticeships or small-group teaching opportunities. Pairing less experienced members with seasoned elders or deacons for intentional mentorship will help develop their gifts. Regularly rotating teaching responsibilities in Bible studies or small gatherings will allow emerging leaders to grow in experience, confidence, and connection with the congregation. Church leaders should value character more than charisma. A local deacon may not have the smooth delivery or clever jokes of a professional speaker, but they care deeply for their church. They have shared in the same struggles, built trust, and know how to speak to their community’s needs. A healthy church doesn’t need a flashy presentation. It needs faithful elders and humble deacons who teach and care for the people. We desperately need modern “ministers” to become Scriptural deacons. Instead of occupying their own elevated office or acting as a higher class of Christian, they should adopt the biblical definition of a servant. They’re meant to work under local elders to teach and serve the flock, not to be the star of the show. Let’s abandon the secular, corporate models of church staffing and return to the beautiful, messy, and relational work of building up our own elders and deacons from within our own spiritual families. Get full access to Test Everything at testeverything.substack.com/subscribe

    11 min

  5. May 6

    Divine Scales

    It’s incredibly common in modern church culture to hear people say that “all sin is the same to God” or “sin is just sin.” It usually comes from the good intention of emphasizing that everyone needs grace. We want to level the playing field to show that nobody is beyond the need for salvation. While the motivation behind the phrase is understandable, the theology behind it is fundamentally flawed. Philosophically, the idea that all sins are equal actually originates not in Scripture but in ancient Stoicism. The Stoics taught a paradox that all moral failures were exactly equal because any failure was simply a departure from perfect reason. To them, missing the mark by an inch was the same as missing it by a mile. But biblical Christianity rejects this flattened view of morality. The reality is, there is in fact a distinction between the status of being a sinner and the degree of the sin committed. An analogy, if you’ll allow: * A single drop of poison makes a glass of water undrinkable. That speaks to its status. * Drinking a single drop of poison doesn’t have the same physical consequence as drinking a whole gallon. That speaks to the degree. While every sin ruptures our relationship with God and makes us guilty in some sense, the Scriptures and the historical practice of Christians over the last 2,000 years consistently demonstrate that sins differ in severity, guilt, and judgment according to intent, knowledge, and the harm they cause. Old Testament Witness The Old Testament sacrificial system wasn’t a blind bureaucracy. It was a relational framework that categorized sins by the posture of the human heart. God makes clear distinctions between a genuine mistake and calculated rebellion. We see this in the law regarding unintentional sin: “And if one soul sins unintentionally, he will bring a yearling female goat for a sin offering” (Numbers 15:27). A sin committed out of ignorance still requires atonement because God is holy, but the required sacrifice is less costly. It acknowledges human frailty without destroying the person. On the other hand, willful and defiant rebellion carries a distinctly heavier weight and a fundamentally different consequence. The very next passage outlines this severity: “And the soul, whoever acts with a hand of arrogance, whether he is native-born or a foreigner, this one provokes God; and that soul will be cut off from among his people” (Numbers 15:30). To sin with a “hand of arrogance” is to act with premeditated defiance. For such a rebellion, there is no routine sacrifice offered; only severance from the community. God’s own law proves that the severity of the sin is connected to the sinner’s intent. God’s justice is proportional. New Testament Witness If anyone was going to flatten morality into a single standard, we might expect it to be Jesus. Yet, we see the exact opposite in his teaching. He actively calibrates the divine scales to show that certain offenses matter far more than others. Jesus explicitly uses comparative language when discussing the law: “Woe to you, scribes and Pharisees, hypocrites, because you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness” (Matthew 23:23). He mocks the religious elite for obsessing over microscopic infractions while ignoring bigger moral failures. To God, neglecting justice and mercy is infinitely heavier on the scales than failing to tithe garden herbs. St. John Chrysostom, preaching on this specific verse, taught that while all sin is an offense against God, the punishment and severity vary wildly. He noted that Christ is showing us how God judges our actions not just by the rule broken, but by the intent and the specific harm caused. Jesus also teaches that a person’s awareness of God’s will directly impacts the severity of their judgment: “And that slave who knew the will of his master and did not prepare or act according to his will, will be beaten with many blows. But the one who did not know, yet did things worthy of blows, will be beaten with few blows” (Luke 12:47-48). Accountability scales with revelation. A person who sins in ignorance will face judgment, but the believer who knows the Master’s will and intentionally disobeys will face a far more severe consequence. Later, during his trial, Jesus clarifies to Pilate that guilt isn’t distributed equally among those involved in his crucifixion. He tells the Roman governor: “Jesus answered him, ‘You would have no authority against me at all, unless it had been given to you from above; because of this, the one handing me over to you has a greater sin’” (John 19:11). Pilate was a cowardly pragmatist sentencing an innocent man to die, which was terribly sinful, while the religious leaders were intentional orchestrators of the execution. Jesus looks at two groups participating in the same event and declares one to have a “greater sin.” The apostles carried this teaching forward, recognizing that certain sins give rise to distinct spiritual realities and require different pastoral responses. The Apostle John explicitly divides sins into two categories regarding their outcome: “If anyone sees his brother sinning a sin not unto death, he will ask, and God will give life to him, to those who are sinning not unto death. There is a sin unto death; I do not say that he should ask concerning that” (1 John 5:16). Different spiritual realities require different approaches. James also warns that those who teach will be judged with greater strictness: “Do not become many teachers, my brothers, knowing that we will receive a greater judgment” (James 3:1). Actions have weighted consequences based on a person’s position and influence. A leader leading people astray carries more weight than someone struggling with a personal sin. Early Church Practice and Ancient Canons The historical record shows that Christians have always recognized that not all sins are created equal, a belief deeply embedded in early church practice. At the Council of Nicaea in 325 AD, the bishops explicitly codified degrees of guilt into canon law. In Canon 11, they established distinct canonical penalties for those who denied the faith. They carefully distinguished between those who lapsed under extreme coercion or torture and those who fell away without any compulsion at all, assigning much heavier penances to the willful betrayals. Canon 12, dealing with Christians who returned to the pagan military, the council instructed bishops to adjust the length of penance based on the person’s inward intent, fear, and sorrow. St. Basil’s canonical letters clearly demonstrate the same framework. He prescribed vastly different periods of repentance and exclusion from the Eucharist based on the severity of the sin. For example, he made strict, measured distinctions between intentional murder and involuntary manslaughter. The Council of Constantinople in 381 AD demonstrates that the early church even saw degrees of severity in false teaching. Canon 7 outlined that certain heretics needed to be rebaptized to re-enter the church, while others, whose errors were deemed less severe, only required chrismation. Canon 102 of the Quinisext Council in 692 AD explicitly instructs bishops to weigh the “quality of the sin” and the sinner’s disposition. The canon states that not all spiritual illnesses are the same, and they require different degrees of spiritual medicine. Measuring the weight of a sin wasn’t just a theological theory for the early church; it was standard pastoral practice. The Justice and Mercy of True Proportionality From the logic of natural law to the explicit teachings of Jesus, the Apostles, and the historic Church Fathers, the verdict is consistent: All sin separates us from God, but not all sin is created equal. If we teach that all sin is the exact same, we inadvertently make God out to be an unjust judge who lacks the nuance to distinguish between a momentary lapse in judgment and premeditated evil. It also breeds pastoral disaster, as flattening sin leads tender consciences to despair over minor flaws while allowing hardened sinners to justify grave wickedness under the excuse that “nobody is perfect.” We must rely completely on Christ’s grace for our salvation. But we must also pursue wisdom in how we live, knowing that our specific choices, our intent, and our influence carry real significance in the eyes of a perfectly just God. Get full access to Test Everything at testeverything.substack.com/subscribe

    11 min

  6. Apr 29

    Oral Tradition and the Synoptic Problem

    Have you ever noticed how similar Matthew, Mark, and Luke are? They share a tremendous amount of material, often word-for-word. Scholars call this the “Synoptic Problem,” and they have debated for centuries about how to explain this close literary relationship. If you take a New Testament seminary class, chances are you will probably be introduced to the standard academic answer: a hypothetical document called “Q” (from the German word Quelle, meaning “source”). Scholars use Q to explain the material shared by Matthew and Luke that is not found in Mark. While Q is incredibly popular in academic circles, the more historically and biblically sound explanation is that the Gospel authors relied on widely circulated oral traditions that the early churches simply knew. We actually don’t need a lost written document to explain the shared material in the Synoptic Gospels. The Roots of Q: The Reformation and German Higher Criticism To understand the origins of the Q theory, it helps to trace its roots to the theological shifts of the sixteenth century. The Q hypothesis is fundamentally a product of German textual criticism. This movement is intrinsically tied to Martin Luther and the early Reformers. When the Reformers broke from the historic church, they didn’t just challenge papal authority; they exhibited a startling arrogance in trying to redefine the biblical canon that had been received and universally accepted by the Christian faithful for centuries. Luther famously questioned the apostolic authority of books like James, Hebrews, Jude, and Revelation, while simultaneously moving the Deuterocanonical books into a separate “Apocryphal” index (which is also a complete misnomer that we’re still unfortunately dealing with today). Luther’s arrogance effectively stripped away the validity of historical Christian witnesses. By deciding that the received biblical canon of the early church was subject to the private scrutiny of individual scholars, the Reformers inadvertently laid the groundwork for the modern critical era. They established a precedent that the traditional understanding of the Bible could, and should, be dismantled. Fast forward to the eighteenth and nineteenth centuries, and this spirit of independent academic skepticism blossomed fully into German “Higher Criticism.” Scholars operating in this environment no longer viewed the Gospels through the reverent lens of early church witnesses. Instead, they treated the texts as mere literary puzzles to be dissected. It was in this cold, hyper-analytical climate that German philosopher and theologian Christian Hermann Weisse formally proposed the Two-Source Hypothesis in 1838, arguing that Matthew and Luke relied on Mark and a second, now-lost document, later dubbed Q. To put it plainly: Q is not a historical discovery. It was born out of a critical tradition that had long since abandoned the authority of the church’s living memory. The Flaws and Biases of the Q Hypothesis The biggest problem with the Q hypothesis is the complete lack of physical evidence. Again, simply put, Q is entirely hypothetical. We haven’t found a single manuscript, fragment, or historical reference to it anywhere in early church history. Q is primarily a formulation created by academics who view history through a strict literary lens and frankly don’t believe oral tradition is a valid or reliable method of historical preservation. The Q theory rests on a major assumption we could call the “written requirement fallacy.” It assumes that for Matthew and Luke to share exact sayings of Jesus, they had to be copying from a written text. This completely ignores the robust nature of memory in ancient cultures. As the classical scholar Milman Parry demonstrated in his groundbreaking studies of Homeric poetry, ancient societies routinely transmitted vast, complex narratives with incredible accuracy, without relying on written texts. Simply put, if humans don’t need perfectly preserved written texts to accurately pass on large, complex traditions, why would we assume God requires one to preserve His truth? The Validity and Biblical Precedent of Oral Tradition We have to remember that the church preceded the written text. Before the New Testament was codified in writing, the church operated primarily through the spoken word. As historian Jaroslav Pelikan points out, the oral Gospel existed as the authoritative norm long before the written Gospels were ever produced. The early Christian community didn’t desperately need a hypothetical written Q source because the living, spoken traditions of Jesus were already their primary, guiding authority. Unlike the skepticism of modern academics, the Bible explicitly affirms the transmission of oral traditions. We see this clearly in Paul’s letters. “So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught, whether by our spoken word or by our letter” (2 Thessalonians 2:15). The apostles placed the spoken word on the exact same authoritative level as their written letters. The early churches trusted what they heard from the apostolic witnesses. Of course, recognizing the power of oral tradition in the first century doesn’t diminish the vital role of Scripture today. In fact, we have a massive advantage now. We aren’t left guessing what the apostles taught through centuries of unwritten transmission. God purposefully guided the early church to crystallize that living, apostolic faith into the written text of the New Testament. The written Word doesn’t replace the original oral tradition; it permanently captures and preserves it. Having the Bible today gives us the incredible blessing of an objective, unchanging anchor that protects us from doctrinal drift while connecting us directly to the authentic faith of the early church. The point is that when the Gospel authors set out to write their accounts, they didn’t rely on a hidden Q document for the teachings of Jesus. Instead, they simply drew upon the rich, living oral traditions circulating at the time. As Danish scholar N. F. S. Grundtvig correctly identified, the early church was animated by the “Living Word,” which was the active, spoken confession of faith within the community. The Gospel teachings reflect the very words of Jesus that everyone in these early congregations already knew, recited, and lived by daily. However, this transmission process wasn’t merely the rote memorization of dry facts. As Pelikan observed in his earlier work, true tradition is the “living faith of the dead,” whereas traditionalism is the “dead faith of the living.” The early church wasn’t engaging in lifeless traditionalism. They passed down the teachings of Jesus dynamically as vital, life-giving truth, ensuring a highly accurate yet living preservation of the gospel. All this to say, we don’t need a hypothetical, unproven, undiscovered document to solve the Synoptic Problem. By rejecting the skeptical assumptions of modern textual criticism and embracing the reliable, biblically affirmed practice of oral tradition, we arrive at a much more natural explanation for how God inspired the Gospel authors to compose their accounts. Get full access to Test Everything at testeverything.substack.com/subscribe

    9 min
  7. The Liturgical Life of the Text

    Apr 17

    The Liturgical Life of the Text

    In modern academia, especially at the pop-level or lower tiers of textual scholarship, there is a pervasive tendency to treat textual criticism as a purely empirical science. Scholars often attempt to isolate the “original text” by treating manuscripts as detached, clinical data points, much like a forensic scientist analyzing DNA. They approach the textual tradition looking for a mathematical reconstruction, believing that if they can just strip away the “corruptions,” they will find the pristine original. However, this approach is built upon what we might call the “Continuous Text Fallacy.” There is an underlying assumption in much of this scholarship that the biblical canon must fit perfectly into a nice, clean, uninterrupted, continuous text. They approach the New Testament with a modern, print-culture bias, expecting a static reference book. When these scholars find fluidity, modularity, or “floating” texts in the manuscript tradition, they immediately label them a corruption, an error, or a problem to be solved. But the historic church never demanded such rigidity. For early Christians, the text was a living, spoken reality. They were perfectly comfortable with liturgical selections and a text that breathed with the worship calendar. Manuscripts weren’t produced in a vacuum for private, silent study; they were produced by and for the church, primarily for public reading in the liturgy. The Apostle Paul himself commanded this practice, writing to Timothy: “Until I arrive, give your attention to the public reading, to exhortation, and to teaching” (1 Timothy 4:13). The New Testament canon and its textual variations can’t be understood purely through mechanical textual reconstruction. The canon isn’t a scientific discovery. Rather, it’s the inherited tradition of what the historical church formally received and actively read in its liturgical life. Tradition isn’t just a lens for viewing the canon; it’s the very foundation of it. Artifacts of Worship To understand the canon, we have to look at the physical evidence of the manuscripts themselves. A massive portion of our surviving Greek New Testament evidence consists of lectionaries. Rather than being continuous narratives, these texts are ordered by the church calendar’s reading cycle. There are over 2,400 surviving Greek lectionary manuscripts, proving that the primary way early Christians encountered the text was through curated, liturgical worship. Even when we look at manuscripts that aren’t lectionaries, meaning the continuous-text manuscripts, they’re heavily marked for church use. Scribes and lectors added incipits (starting words to adapt a reading for the middle of a service) and telos marks (indicating exactly where a reading ends). They often included synaxaria and menologia, which are essentially index guides telling the reader which passage to read on which day of the year. The physical evidence proves the text was living and active in worship. The “textual tradition” is virtually synonymous with the “liturgical tradition.” Early Christian literature was primarily intended for public, liturgical reading, and this public reading practically drove the physical formatting of the manuscripts. Variations in the text often reflect the living, breathing, worshiping reality of the early church. It’s impossible to understate the impact that lectionaries had on the transmission of the text across the board. Without these lectionary manuscripts, our knowledge of the New Testament text would be significantly poorer today. Ultimately, God used the historical, worshiping church to preserve His word through the rhythmic life of the church. “Floating Texts” and Liturgical Adaptation There isn’t a better example of how pop-level academia misunderstands the tradition than the Pericope Adulterae: the story of the woman caught in adultery (John 7:53-8:11). Textual critics frequently highlight this as the ultimate example of a “floating text,” a problem piece of scripture that refuses to stay put. In various manuscripts, it’s found after John 7:52, after John 21:25, and even after Luke 21:38. I experienced this exact academic mindset firsthand during a seminary class on the Gospel of John. We were discussing this very passage, and a classmate bluntly suggested that we should simply remove the Pericope Adulterae, along with any other debated texts, from our Bibles altogether. When I pushed back against a sterile, mathematical approach to the canon, arguing instead for the text's historical reception and traditional use, my professor immediately came to that student’s defense. He actively tried to shut me down, insisting that rigid textual certainty must trump the church’s traditional reception. This interaction perfectly encapsulates how modern, detached scholarship views the text. They see the Pericope Adulterae merely as a “corruption” failing to fit a clean, continuous text. But we have to view it through the lens of liturgy. In the Greek church’s lectionary cycle, the Gospel of John was read continuously from Easter to Pentecost. The story of the adulteress, ending with Jesus’s declaration of mercy: “Neither do I pass judgment on you. Go your way, and from now on, sin no more” (John 8:11), interrupted the specific theological flow of the Pentecost readings. Therefore, it was sometimes skipped in the primary cycle and reserved for specific feast days honoring penitents or saints, like St. Pelagia. Its relocation in some manuscripts, like Family 13, where it’s placed after Luke 21:38, isn’t a random scribal error either. It fits perfectly into the Holy Week narrative and Lukan lectionary readings, dealing precisely with Jesus teaching in the temple and enduring controversies with the Pharisees. The text “floated” because the church was finding the most appropriate liturgical home for a tradition it thoroughly received and believed. Scribes were adapting the manuscript to fit the worship calendar rather than forcing it into a rigid, continuous mold. Lectionary reading cycles heavily influenced the transmission and placement of this text. The pericope's reception history and its mobility indicate it was a deeply ingrained tradition rather than a later interpolation. Canonicity = Liturgical Reception When we look back at the early church, the word “canon” (a standard or rule) regarding scripture practically boiled down to one question: What is authorized to be read aloud in the public assembly? Early canonical lists don’t speak of “inspired versus uninspired” in a vacuum. They speak in terms of church usage. For example, the Muratorian Fragment (late 2nd century) rejects certain books specifically by saying they “cannot be read publicly in the Church.” Later, the Council of Laodicea (c. 363 AD) explicitly decreed that only canonical books should be read in the church assembly. Pointing to councils like Laodicea isn’t about claiming the canon list had to be dogmatically declared from the top down. Rather, it simply demonstrates how the early church thought about what it meant to be “canon,” which was inherently tied to liturgical reception. This contrasts with the rigid criteria scholars try to retroactively apply today, which often don’t work and end up being highly subjective. To divorce textual scholarship from church tradition is an anachronism. We only know what the New Testament is because we know what the historic church prayed and read. The canon isn’t a table of contents imposed from outside; it’s the crystallized liturgical practice of the ancient church. “Traditional use” and “catholicity” (universal acceptance in church worship) were the true driving forces behind canonization. The Bible is a product of the historic church’s tradition and simply can’t be separated from it. The Living Text of the Church Pop-level academia’s attempt to blindly piece together the canon through mechanical textual criticism ignores the very mechanism that preserved the text: the church’s worship. They demand a rigid, continuous text that the ancient church never required and, quite frankly, wouldn’t have understood. Manuscript variations, like the floating Pericope Adulterae, aren’t just “errors” to be scrubbed away by cold science. They’re the fingerprints of the church using, reading, and preserving the text in its liturgical life. Ultimately, the text we have is the text that was received. Without the continuous stream of church tradition and liturgical practice, the concept of a “canon” ceases to exist entirely. Get full access to Test Everything at testeverything.substack.com/subscribe

    10 min

  8. Apr 10

    Selective Silence

    If you’ve spent any significant time in the pews of a traditional Church of Christ (COC), you know the rhythm of the calendar. Every December and every April, like clockwork, a familiar and predictable cadence echoes from the pulpit. It’s the season of the “anti-holiday” sermon. These sermons are built upon a specific, rigid interpretive framework historically championed by the COC: CENI (Command, Example, Necessary Inference) and a strict view of the Regulative Principle of Worship. The overarching motto of this hermeneutic is famous: “Speak where the Bible speaks, be silent where the Bible is silent.” In theory, this sounds like a noble pursuit of biblical purity. However, a glaring problem emerges when we see how this standard is applied in practice. This strict framework is aggressively applied to condemn the celebration of Easter and Christmas. Yet it’s completely abandoned when it comes to actual, explicit biblical commands that are culturally inconvenient for the modern church. While many COC preachers vehemently condemn the religious observance of Christmas and Easter based on the “silence” of scripture, their simultaneous dismissal of explicit commands (such as women’s headcoverings) alongside their ignorance of historical context exposes a deep hermeneutical hypocrisy and an inconsistent application of their own rules. The “Unspeakable” Holidays The traditional arguments against Christmas and Easter are well-worn. Preachers will argue that no specific day is authorized in scripture for celebrating Christ’s birth. They’ll insist that the Lord’s Supper, observed every Sunday, is the only authorized memorial of His death and resurrection. Therefore, observing a yearly religious holiday like Easter or Christmas is deemed a “sin,” a “tradition of men,” or “adding to the scripture.” This argument rests entirely on a demand for proof. “Give me book, chapter, and verse,” the preacher challenges. The logic dictates that if there’s no explicit command authorizing a practice, the practice is inherently forbidden by God’s silence. Yet, in their zeal to police the calendar, these same preachers routinely shirk the plain reading of the Apostle Paul’s instructions on Christian liberty regarding days. In Romans 14:5, Paul writes: “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.” There’s a staggering irony here. COC preachers will frequently (and often quite harshly) accuse other denominations of “ignoring the plain reading of the text” regarding topics like baptism or instrumental music. Yet, when faced with the plain, literal reading of Romans 14, which explicitly grants individual believers the liberty to observe special days to the Lord, they suddenly find ways to creatively explain it away or ignore it entirely. The Irony of Ignorance Compounding this scriptural blind spot is a frequent, glaring lack of historical education. Condemning these holidays often reveals just how uninformed many of these preachers are regarding the actual history of the Christian calendar. Instead of engaging with legitimate church history, pulpits are often used to attack straw men, repeating debunked internet myths about the pagan origins of these days, such as falsely linking Easter to the goddess Ishtar or Christmas to Nimrod. The core issue isn’t simply that they misjudge modern believers’ “intent” in celebrating. The issue is a fundamental lack of understanding of the historical reasons for the dates of these holidays and the actual reasons they’re celebrated. Many are entirely unaware of complex ancient historical realities, such as the early church’s nuanced methods for calculating the date of Pascha (Easter) alongside the Jewish Passover, or the early theological and historical reasoning early Christians utilized to date the incarnation and birth of Christ. Because they don’t know the actual historical facts behind the calendar, they substitute real church history with empty rhetoric and uncharitable assumptions. It’s perfectly acceptable for a preacher not to know everything about historical theology, the ancient Christian calendar, or Byzantine dating calculations. However, as the old adage goes: “It is better to remain silent and be thought a fool than to speak and to remove all doubt.” If one is factually uninformed about the actual origins and historical reasoning behind these holidays, they should refrain from commenting on them from the pulpit rather than aggressively condemning what they don’t understand. 1 Corinthians 11 and Headcoverings The hypocrisy of the anti-holiday sermon comes into sharpest relief when contrasted with the deafening silence regarding explicit commands that the modern church simply ignores. Consider the Apostle Paul’s instructions regarding women’s headcoverings. Contrary to what some would have you believe, this isn’t some obscure reference to a strange cultural practice; it’s a sustained argument spanning multiple verses. Paul writes: “But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered” (1 Corinthians 11:5-6). Notice how Paul justifies this command. He doesn’t root it in 1st-century Corinthian culture. Instead, he roots it in the created order of Adam and Eve (v. 8-9), the presence of the angels (v. 10), and the universal practice of the churches of God (v. 16). Despite this being a direct, multi-verse command backed by profound theological justification, the vast majority of COC preachers don’t bind it upon their congregations today. The reality in the pews is a sea of uncovered heads—and a pulpit that’s perfectly fine with it. Selective Contextualization This reveals a staggering double standard in how the Bible is read and applied. When dealing with holidays, preachers utilize a rigid, literalistic, “silence means forbidden” approach. Cultural context is entirely irrelevant; only the exact, literal text and the lack of a direct command matter. But when it comes to headcoverings, these same preachers suddenly become cultural scholars. They argue that the command was “just for that time,” that it was “based on local customs regarding temple prostitutes,” or that the veil merely “represented submission in that specific era,” and therefore, we don’t need to do it today. We must ask the core question: Why is the hermeneutic of cultural contextualization allowed to completely neutralize a direct, explicit command, but forbidden when considering the early church’s silence on annual festivals? And headcoverings are merely the tip of the iceberg. The exact same cultural dismissiveness is routinely applied to other explicit New Testament commands, such as greeting one another with a “holy kiss” (Romans 16:16) or men lifting “holy hands” in prayer (1 Timothy 2:8). We see this same avoidance regarding the commands for the laying on of hands—whether for the anointing of the sick with oil (James 5:14) or the formal ordination of the eldership (1 Timothy 4:14). Despite clear textual mandates, these practices are frequently explained away or quietly shelved. Why does this selective contextualization exist? It’s difficult to avoid the conclusion that sectarian tradition has been elevated over truth. The anti-holiday stance serves a specific purpose: it maintains the COC’s distinct sectarian identity, separating them from the broader evangelical, Christian world. Conversely, enforcing headcoverings, holy kisses, or ceremonial anointing would make them look “weird” to modern society. The hermeneutic bends to serve the tradition and remain “palatable” to culture rather than accomplishing the stated goal of “doing Bible things in Bible ways.” Re-evaluating the Framework This inconsistent policing of the text perfectly mirrors the paradigm Jesus warned against when He rebuked the religious leaders of His day: “Blind guides, who strain out a gnat and swallow a camel!” (Matthew 23:24). Intellectual and spiritual honesty requires consistency. If a preacher insists on strict, literal adherence without cultural nuance, demanding “book, chapter, and verse” for everything, then he must ban Easter and command the women in his congregation to wear veils, while ensuring the men lift their hands in prayer, greet each other with holy kisses, and actively practice the laying on of hands. However, if a preacher acknowledges that cultural context matters, allowing women to uncover their heads because cultural expressions of modesty and submission have changed, then he must also allow for the Christian freedom to celebrate Christ’s incarnation and resurrection in culturally meaningful ways today. We must return to the true nature of Christian liberty as outlined by the Apostle Paul: “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths” (Colossians 2:16). Get full access to Test Everything at testeverything.substack.com/subscribe

    12 min
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A personal journal of biblical theology, church history, and doctrinal reflection devoted to sharing the faith once delivered to the saints. testeverything.substack.com

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  • Creator
    Michael J. Lilly
  • Years Active
    2025 - 2026
  • Episodes
    43
  • Rating
    Clean
  • Copyright
    © Michael J. Lilly
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    Michael J. Lilly Podcast