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Under The Halo

Admin — Fri, 19 Jun 2026 20:00:53 GMT

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	The audiobook and electronic formats are the lowest price options. '''See below if you would like to get the audiobook at no cost.'''		The audiobook and electronic formats are the lowest price options. '''See below if you would like to get the audiobook at no cost.'''

			==The ''Under The Halo'' Song=
			Check it out! Someone read the book and wrote an amazing song for us!!
			<youtube>https://youtu.be/eDY8Y6omaP4</youtube>

	=Where to get Under The Halo=		=Where to get Under The Halo=

A critical analysis of Bill Rostron's presentation on the Cloud

Admin — Fri, 19 Jun 2026 16:38:33 GMT

The Two Calculations Rostron Never Performed

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	The Agena burned UDMH (unsymmetrical dimethylhydrazine, formula (CH₃)₂N₂H₂) with inhibited red fuming nitric acid as oxidizer. These are hypergolic propellants — they ignite spontaneously on contact, requiring no ignition system. When the destruct charges ruptured the Agena's tanks, the UDMH and nitric acid mixed and combusted immediately.		The Agena burned UDMH (unsymmetrical dimethylhydrazine, formula (CH₃)₂N₂H₂) with inhibited red fuming nitric acid as oxidizer. These are hypergolic propellants — they ignite spontaneously on contact, requiring no ignition system. When the destruct charges ruptured the Agena's tanks, the UDMH and nitric acid mixed and combusted immediately.

			The destruct charges themselves were compact linear shaped charges using high explosives such as RDX. RDX detonates at approximately 8,750 m/s — significantly faster and more violent than TNT (~6,900 m/s). While the charges contained only modest quantities of explosive, their detonation produced an extremely rapid pressure wave that instantly ruptured the tank walls.

			This high-speed blast wave violently dispersed the rocket fuel. In the extremely thin air at 44 km (air density ≈ 0.0028 kg/m³), aerodynamic drag on the resulting droplets and fragments is very weak. Computer modelling (quadratic-drag) shows that a ring-shaped cloud of the scale of the Arizona cloud (main ring ~43 km diameter) would expand to full size in roughly 20–30 seconds before drag dissipated the outward momentum. This rapid formation time precisely matches eyewitness accounts and photographic evidence of the cloud’s sudden appearance, and it accounts for the two distinct rings documented by McDonald (primary ring from the main tank rupture; fainter trailing ring from secondary structural debris).

	UDMH combustion produces carbon dioxide, nitrogen, and water. With UDMH comprising approximately 25–28% of the total propellant load by mass (roughly 3,700–4,200 kilograms), and a water yield of approximately '''1.2 kilograms of water per kilogram of UDMH burned''', the Agena's contribution is:<blockquote>~3,700–4,200 kg UDMH × 1.2 kg H₂O/kg = '''~4,400–5,000 kilograms of water (~9,700–11,000 lbs)'''</blockquote>		UDMH combustion produces carbon dioxide, nitrogen, and water. With UDMH comprising approximately 25–28% of the total propellant load by mass (roughly 3,700–4,200 kilograms), and a water yield of approximately '''1.2 kilograms of water per kilogram of UDMH burned''', the Agena's contribution is:<blockquote>~3,700–4,200 kg UDMH × 1.2 kg H₂O/kg = '''~4,400–5,000 kilograms of water (~9,700–11,000 lbs)'''</blockquote>

List of Issues with the Message

Admin — Fri, 19 Jun 2026 14:29:14 GMT

False Doctrine and Misinformation Taught by Message Churches

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	#Legalistic teachings related to [[The Celebration of Christmas]]		#Legalistic teachings related to [[The Celebration of Christmas]]
	#Are Message churches the home of [[Modern day Pharisees?]]		#Are Message churches the home of [[Modern day Pharisees?]]
			#[[A critical analysis of Bill Rostron's presentation on the Cloud\|Debunking Bill Rostron's defense of the Cloud]]

	==Other issues related to message churches==		==Other issues related to message churches==

A critical analysis of Bill Rostron's presentation on the Cloud

Admin — Fri, 19 Jun 2026 14:27:40 GMT

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The Cause of the Cloud

Admin — Thu, 18 Jun 2026 18:55:52 GMT

The Scientific Explanation

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A critical analysis of Bill Rostron's presentation on the Cloud

Admin — Thu, 18 Jun 2026 17:10:03 GMT

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A critical analysis of Bill Rostron's presentation on the Cloud

Admin — Thu, 18 Jun 2026 15:41:11 GMT

Created page with "{{Top of Page}} {{Template:Cloud}} =Evidence from the Branham Family= {{Cloud Only Believe}} {{Bottom of Page}} Category:Prophecies Category:Visions Category:Honesty and Credibility Category:Supernatural vindication"

New page

{{Top of Page}}
{{Template:Cloud}}

=Evidence from the Branham Family=
{{Cloud Only Believe}}

{{Bottom of Page}}
[[Category:Prophecies]]
[[Category:Visions]]
[[Category:Honesty and Credibility]]
[[Category:Supernatural vindication]]

Template:Cloud

Admin — Thu, 18 Jun 2026 15:40:02 GMT

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	<div style="text-align:center;margin-left:0px;padding-bottom:5px">		<div style="text-align:center;margin-left:0px;padding-bottom:5px">
	'''The Cloud:''' [[The Facts on the Cloud\|Just the Facts]] • [[The Cloud\|Intro]] • [[Prophecy of the Cloud\|Prophesied?]] • [[Rattlesnake Mesa\|Location?]] • [[The Cause of the Cloud\|Cause?]] • [[The Timing of Cloud Events\|Timing?]]		'''The Cloud:''' [[The Facts on the Cloud\|Just the Facts]] • [[The Cloud\|Intro]] • [[Prophecy of the Cloud\|Prophesied?]] • [[Rattlesnake Mesa\|Location?]] • [[The Cause of the Cloud\|Cause?]] • [[A critical analysis of Bill Rostron's presentation on the Cloud\|Rostron Debunked]] • [[The Timing of Cloud Events\|Timing?]]
	</span></div>		</span></div>

Logic and the Message

Admin — Wed, 17 Jun 2026 20:27:38 GMT

Other logical errors or issues you may run into

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	In each of these cases, there is a mistake of asking, “What came before the first?” or “What caused the first cause?” If it is first, then nothing came before. The category ‘before’ does not apply to the category ‘first.’ It is logically impossible. God is the first cause of all things; he is eternal and uncreated. Adam and Eve were the first parents. Lucifer caused his own sin by his own will; nothing outside of him made him do it. There was no moment before time began; there was no time before the first moment of time. There was just eternity.<ref>Norman L. Geisler and Ronald M. Brooks, Come, Let Us Reason: An Introduction to Logical Thinking (Grand Rapids, MI: Baker Book House, 1990), 108–109.</ref>		In each of these cases, there is a mistake of asking, “What came before the first?” or “What caused the first cause?” If it is first, then nothing came before. The category ‘before’ does not apply to the category ‘first.’ It is logically impossible. God is the first cause of all things; he is eternal and uncreated. Adam and Eve were the first parents. Lucifer caused his own sin by his own will; nothing outside of him made him do it. There was no moment before time began; there was no time before the first moment of time. There was just eternity.<ref>Norman L. Geisler and Ronald M. Brooks, Come, Let Us Reason: An Introduction to Logical Thinking (Grand Rapids, MI: Baker Book House, 1990), 108–109.</ref>

			=Other logical errors or issues you may run into=

			==Logical Fallacies==

			* '''Dismissal Without Reasoning''': Rejecting a claim without providing any counterargument or evidence.
			* '''Ad Hominem (Reverse)''': Attacking the source (scholarly institutions) as inherently untrustworthy instead of addressing the data.
			* '''Begging the Question''': Assuming one's own conclusion is true ("I know better") to prove that the opposing evidence must be false. [1, 2, 3, 4, 5]

			==The Cognitive Biases==

			* '''Dunning-Kruger Effect''': A psychological phenomenon where people with limited knowledge overestimate their own expertise.
			* '''Confirmation Bias''': Filtering out objective facts that contradict personal beliefs.
			* '''Egocentric Bias''': Relying too heavily on one's own perspective and experiences over objective data. [1, 2, 3, 4, 5]

			==The Invincible Ignorance Fallacy==

			This occurs when a person simply '''refuses to engage''' with evidence. They repeat their original assertion regardless of how much proof is presented against it.


	{{Bottom of Page}}		{{Bottom of Page}}

The Cause of the Cloud

Admin — Wed, 17 Jun 2026 16:02:51 GMT

Show changes

Modern day Pharisees?

Admin — Wed, 17 Jun 2026 15:16:09 GMT

List of Issues with the Message

Admin — Wed, 17 Jun 2026 14:45:32 GMT

Other issues related to message churches

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	==Other issues related to message churches==		==Other issues related to message churches==

			#[[A warning to those in the message]]
	#[[Are Message Believers Christians?]]		#[[Are Message Believers Christians?]]
	#[[Message Urban Legends\|'''Urban legends''' of the message]]		#[[Message Urban Legends\|'''Urban legends''' of the message]]

Template:Doctrinal Questions

Admin — Wed, 17 Jun 2026 14:42:56 GMT

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	#[[Question 6 (ABM) - Revelation 10:7\|Q&A with a message minister relating to William Branham's doctrine]]		#[[Question 6 (ABM) - Revelation 10:7\|Q&A with a message minister relating to William Branham's doctrine]]
	#Is [[Oneness]] theology biblical?		#Is [[Oneness]] theology biblical?
			#What is [[A prophet's reward?\|a prophet's reward]]?

A prophet's reward?

Admin — Wed, 17 Jun 2026 14:41:37 GMT

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	:#To have Eternal life like the prophet		:#To have Eternal life like the prophet

	According to William Branham, the correct answer is "1" - To be a friend with the prophet.		According to William Branham, the correct answer is "1" - To be a friend with the prophet.

			This is just bad biblical interpretation and, as you will see below, makes no sense.

	=What the Bible is referring to=		=What the Bible is referring to=
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	Those who receive a prophet as God’s messenger and servant—not for carnal or worldly reasons—shall receive either the same reward the prophet receives, or a large, ample, and noble recompense befitting one who received a prophet sent from the Lord. Just as those who give honourable reception to ambassadors of earthly kings raise themselves in the favour of those kings, so those who receive God’s faithful prophets as his ambassadors become highly favoured by God and nobly rewarded by him.		Those who receive a prophet as God’s messenger and servant—not for carnal or worldly reasons—shall receive either the same reward the prophet receives, or a large, ample, and noble recompense befitting one who received a prophet sent from the Lord. Just as those who give honourable reception to ambassadors of earthly kings raise themselves in the favour of those kings, so those who receive God’s faithful prophets as his ambassadors become highly favoured by God and nobly rewarded by him.

	Why did William Branham say it was to be the friend of a prophet? So how does this make sense? Would a prophet receive a reward from God by being a friend to himself (narcissism) or by being friends with other prophets? Where did he get this from?		Why did William Branham say it was to be the friend of a prophet? So how does this make sense? Would a prophet receive a reward from God by being a friend to himself (narcissism) or by being friends with other prophets? Where did he get this from?

	=Quotes of William Branham=		=Quotes of William Branham=

Template:Trinity

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	*Did William Branham teach [[Nestorianism]]?		*Did William Branham teach [[Nestorianism]]?
	*[[The Doctrine of the Trinity - Bible Study\|Bible Study on the Trinity]]		*[[The Doctrine of the Trinity - Bible Study\|Bible Study on the Trinity]]
			*[[A Defense of the Doctrine of the Trinity]]
	*[[Q&A on the Godhead]] - Answers to emails we have received		*[[Q&A on the Godhead]] - Answers to emails we have received
	*[[Christians that were required to believe Satanic doctrine\|Christians that God required to believe the Satanic Trinity doctrine]]		*[[Christians that were required to believe Satanic doctrine\|Christians that God required to believe the Satanic Trinity doctrine]]
	*[[Jesus on the Godhead\|Other articles on the Godhead]]		*[[Jesus on the Godhead\|Other articles on the Godhead]]
	*[[Christians who have believed the doctrine of the Trinity\|Giants of the faith who believed the doctrine of the Trinity]]		*[[Christians who have believed the doctrine of the Trinity\|Giants of the faith who believed the doctrine of the Trinity]]

Template:Doctrinal Questions

Admin — Wed, 17 Jun 2026 14:23:14 GMT

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	#[[Hierarchy in Heaven\|Is your admission to heaven conditional on William Branham's judgment?]]		#[[Hierarchy in Heaven\|Is your admission to heaven conditional on William Branham's judgment?]]
	#[[Are There Women Angels?]]		#[[Are There Women Angels?]]
			#[[2 Corinthians 6:17\|Revelation 18:4 & 2 Corinthians 6:17]] - Does the Bible require separation from denominations and non-message churches?
	#[[Matthew 27:46\|Did Jesus die screaming for help, crying for mercy because He was separated from God?]]		#[[Matthew 27:46\|Did Jesus die screaming for help, crying for mercy because He was separated from God?]]
	#[[Mixing Law and Grace\|William Branham mixed law and grace. Is that a problem?]]		#[[Mixing Law and Grace\|William Branham mixed law and grace. Is that a problem?]]

2 Corinthians 6:17

Admin — Wed, 17 Jun 2026 14:20:08 GMT

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	William Branham taught that the following passages were referring not only to the Roman Catholic Church but to all denominational churches:		William Branham taught that the following passages were referring not only to the Roman Catholic Church but to all denominational churches:

	2 Corinthians 6:17 (KJV):		2 Corinthians 6:17 (KJV):<blockquote>''Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you...<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 2 Co 6:17.</ref>''</blockquote>Revelation 18:4 (KJV)<blockquote>''And I heard another voice from heaven, saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.<ref>David Norton, ed., The New Cambridge Paragraph Bible with the Apocrypha: King James Version, Revised edition (Cambridge, UK: Cambridge University Press, 2011), Re 18:4.</ref>''</blockquote>

	:''Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you...<ref>The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 2 Co 6:17.</ref>

	Revelation 18:4 (KJV)

	:''And I heard another voice from heaven, saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.<ref>David Norton, ed., The New Cambridge Paragraph Bible with the Apocrypha: King James Version, Revised edition (Cambridge, UK: Cambridge University Press, 2011), Re 18:4.</ref>

	=What the Bible teaches=		=What the Bible teaches=
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	Is William Branham use of these passages weaponization? The text in 2 Corinthians 6:17 is not asking for literal exodus or real separation from non-believers, and once understood metaphorically, it cannot serve as a parallel to Revelation 18:4. Exploiting the imperative language to demand total isolation is used by message followers to justify cutting members off from families, friends, and outside perspectives by claiming biblical authority.		Is William Branham use of these passages weaponization? The text in 2 Corinthians 6:17 is not asking for literal exodus or real separation from non-believers, and once understood metaphorically, it cannot serve as a parallel to Revelation 18:4. Exploiting the imperative language to demand total isolation is used by message followers to justify cutting members off from families, friends, and outside perspectives by claiming biblical authority.

	Paul himself corrected the Corinthians’ misunderstanding of separation, clarifying that Christians cannot leave the concrete world and must maintain daily contacts with immoral pagans—he prohibited association only with those bearing the Christian name who lived immorally. This nuance is precisely what message groups discard, using separation language to justify control and isolation rather than ethical discernment.		Paul himself corrected the Corinthians’ misunderstanding of separation, clarifying that Christians cannot leave the concrete world and must maintain daily contacts with immoral pagans—he prohibited association only with those bearing the Christian name who lived immorally. This nuance is precisely what message groups discard, using separation language to justify control and isolation rather than ethical discernment.<blockquote>''I wrote to you in my letter not to associate with sexually immoral people; 10 I did not at all mean with the sexually immoral people of this world, or with the greedy and swindlers, or with idolaters, for then you would have to leave the world.<ref>New American Standard Bible (La Habra, CA: The Lockman Foundation, 2020), 1 Co 5:9–10.</ref>''

	:'' wrote to you in my letter not to associate with sexually immoral people; 10 I did not at all mean with the sexually immoral people of this world, or with the greedy and swindlers, or with idolaters, for then you would have to leave the world.<ref>New American Standard Bible (La Habra, CA: The Lockman Foundation, 2020), 1 Co 5:9–10.</ref>

	:''If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions, for the sake of conscience.<ref>New American Standard Bible (La Habra, CA: The Lockman Foundation, 2020), 1 Co 10:27.</ref>

	The theological intent of 2 Cor. 6:17 and Rev. 18:4 concerns spiritual compromise — not total withdrawal from churches that teach the Bible but are loosely part of a denomination or organization. The Message exploits this by inverting the purpose: instead of protecting believers’ faith commitments, they weaponize separation language to enforce dependency and prevent critical evaluation of Message teachings.		''If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions, for the sake of conscience.<ref>New American Standard Bible (La Habra, CA: The Lockman Foundation, 2020), 1 Co 10:27.</ref>''</blockquote>The theological intent of 2 Cor. 6:17 and Rev. 18:4 concerns spiritual compromise — not total withdrawal from churches that teach the Bible but are loosely part of a denomination or organization. The Message exploits this by inverting the purpose: instead of protecting believers’ faith commitments, they weaponize separation language to enforce dependency and prevent critical evaluation of Message teachings.

	=Quotes of William Branham=		=Quotes of William Branham=

Template:Credibility Questions

Admin — Wed, 17 Jun 2026 14:17:21 GMT

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	#Did William Branham visit the Vatican and see the inscription "''[[VICARIVS FILII DEI]]''" above the throne of the Pope?		#Did William Branham visit the Vatican and see the inscription "''[[VICARIVS FILII DEI]]''" above the throne of the Pope?
	#Why did William Branham change the name of his church from the Pentecostal Tabernacle to the [[Branham Tabernacle]]?		#Why did William Branham change the name of his church from the Pentecostal Tabernacle to the [[Branham Tabernacle]]?
			#Is it true that [[No one dared oppose William Branham when he was alive\|no one dared oppose William Branham when he was alive]]?
	#[[William Branham and Billy Graham\|Did William Branham lie about his prophecy regarding Billy Graham?]]		#[[William Branham and Billy Graham\|Did William Branham lie about his prophecy regarding Billy Graham?]]
	#[[1933 Ohio River Experience\|Did anyone hear the voice on the Ohio River in 1933?]]		#[[1933 Ohio River Experience\|Did anyone hear the voice on the Ohio River in 1933?]]

No one dared oppose William Branham when he was alive

Admin — Wed, 17 Jun 2026 14:15:16 GMT

So what do we do with that?

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	We have often heard this excuse for someone maintaining their continued belief that William Branham was a prophet, in light of the massive amount of evidence that has been compiled to the contrary?		We have often heard this excuse for someone maintaining their continued belief that William Branham was a prophet, in light of the massive amount of evidence that has been compiled to the contrary?<blockquote>''You sound convincing now but '''no one dared oppose William Branham when he was alive'''.''</blockquote>Is this true?

	~~:''You sound convincing now~~ but ~~'''no one dared oppose William Branham when he was alive'''~~.		=Many disagreed with him=
			There were many who disagreed with Branham, not just privately but publicly.

	Is this ~~true~~?		==Very few people were actually healed and this caught up with him==
			We have a separate detailed article that documents that [[How many people were healed in Branham's meetings?\|very few people were actually healed in Branham's meetings]].

	~~=Many disagreed with him=~~		Testimonies of:

	~~William Branham admitted that most disagreed with him~~. ~~He recognized that people were turning their backs on him:~~		*Alfred Pohl
			*W.J. Taylor
			*Walter Hollenweger

	~~:''"And, brethren, who is listening to this on tape, I~~ was ~~a great guy when I come among you, just healing~~ the ~~sick, speaking of visions and showing things. But when I went~~ to ~~tell you the truth about the Word, what did you turn your back on me for? Do you realize it's just fulfilling what the Scripture said? Yes, it does that way. Now I can hardly get in a place~~.~~" 62-0908~~		prove that William Branham was not the healer he claimed to be.

	There were many preachers who hopped on the "Divine Healing" bandwagon. Many people in the Pentecostal ranks flocked after "signs and wonders" and readily opened their doors to any evangelist who claimed to produce them. So, why did people eventually turn their backs on William Branham?		==Virtually all rejected his teachings==
			William Branham admitted that most disagreed with him. He recognized that people were turning their backs on him:<blockquote>''"And, brethren, who is listening to this on tape, I was a great guy when I come among you, just healing the sick, speaking of visions and showing things. But when I went to tell you the truth about the Word, what did you turn your back on me for? Do you realize it's just fulfilling what the Scripture said? Yes, it does that way. Now I can hardly get in a place." 62-0908''</blockquote>There were many preachers who hopped on the "Divine Healing" bandwagon. Many people in the Pentecostal ranks flocked after "signs and wonders" and readily opened their doors to any evangelist who claimed to produce them. So, why did people eventually turn their backs on William Branham?

	He claimed they rejected him because of his teachings.		He claimed they rejected him because of his teachings.
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	=So what do we do with that?=		=So what do we do with that?=

	According to William Branham's own words, when his message was rejected it was over:		According to William Branham's own words, when his message was rejected it was over:<blockquote>''"Notice when the Message is rejected and the messenger seems to be defeated, that's when God steps on the scene, his message is over." 63-0116''</blockquote>William Branham claimed that his message was unadulterated Gospel and Scripture:<blockquote>"My message that's truly unadulterated Gospel and Scripture, and the people have to reject it to fulfill the Word." 57-1211

	:''"Notice when the Message is rejected and the messenger seems to be defeated, that's when God steps on the scene, his message is over." 63-0116

	William Branham claimed that his message was unadulterated Gospel and Scripture:

	"My message that's truly unadulterated Gospel and Scripture, and the people have to reject it to fulfill the Word." 57-1211
	And according to his own words, his "Gospel Message" was rejected:		And according to his own words, his "Gospel Message" was rejected:
	"America: low-down, rotten, filthy, no good. That's exactly right. She's been a great nation. She's carried the Gospel message. What makes her the way she is? Because she's turned down the Gospel Message, and rejected the truths." 61-0108		"America: low-down, rotten, filthy, no good. That's exactly right. She's been a great nation. She's carried the Gospel message. What makes her the way she is? Because she's turned down the Gospel Message, and rejected the truths." 61-0108</blockquote>


	~~For those who truly believe that William Branham had a "message" for his day, you might want to heed his words:~~

	:''"What happened if they tried to keep that manna over? It contaminated. It would kill them. That's the reason we got so many spiritual dead, so-called Christians. They're eating a glare of another day. They're eating manna that's already contaminated." 64-0125

	Any way you look at it, William Branham's message was over... 50 years ago.		For those who truly believe that William Branham had a "message" for his day, you might want to heed his words:<blockquote>
			''"What happened if they tried to keep that manna over? It contaminated. It would kill them. That's the reason we got so many spiritual dead, so-called Christians. They're eating a glare of another day. They're eating manna that's already contaminated." 64-0125''</blockquote>Any way you look at it, William Branham's message was over... 50 years ago.

	[[Category: Unfinished articles]]		[[Category: Unfinished articles]]

Template:Doctrinal Questions

Admin — Wed, 17 Jun 2026 14:02:53 GMT

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	The following is a list of questions that we have attempted to answer regarding the teachings of William Branham. Please click on the link to go to a detailed discussion of the question:		The following is a list of questions that we have attempted to answer regarding the teachings of William Branham. Please click on the link to go to a detailed discussion of the question:

			#Are we required to believe [[The word for our day?\|the word for our day]]?
	#Did William Branham's teaching on the [[Seven Seals]] come from the angel of God?		#Did William Branham's teaching on the [[Seven Seals]] come from the angel of God?
	#If I speak against the Message, am I [[Blaspheming the Holy Ghost\|blaspheming the Holy Ghost]]?		#If I speak against the Message, am I [[Blaspheming the Holy Ghost\|blaspheming the Holy Ghost]]?

The word for our day?

Admin — Wed, 17 Jun 2026 14:01:03 GMT

What William Branham taught

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	:'''''Will all borned again believers go in the rapture?''' '''No, just the remnant, just the remnant, not all born again believers.''' The Bible said, “And the rest of the dead lived not for a thousand years,” and then they was raised and separated, the sheep from the goats. Not all borned again will go in the…according to Scripture.<ref>William Branham, Questions And Answers #2 (64-0823E), para. 211</ref>		:'''''Will all borned again believers go in the rapture?''' '''No, just the remnant, just the remnant, not all born again believers.''' The Bible said, “And the rest of the dead lived not for a thousand years,” and then they was raised and separated, the sheep from the goats. Not all borned again will go in the…according to Scripture.<ref>William Branham, Questions And Answers #2 (64-0823E), para. 211</ref>
			William Branham supported his concept of "the Word for this age" or "the Word for this day" by arguing that '''God foreknew all of history from the beginning and specifically divided or "allotted" portions of biblical prophecy to be fulfilled in distinct eras'''. He builds this doctrine using several key scriptural pillars:

			'''1. The Word Comes Only to Prophets (John 10:35 & Amos 3:7)''' Branham relies heavily on Jesus' statement in John 10:35 that "the Word of God came" to the prophets. He couples this with Amos 3:7 to argue that God never acts without first revealing His plan to a prophet. Therefore, when it is time for the allotted Word of a specific age to be manifested, '''God always sends a prophet to the earth to make that specific Word live and be vindicated for that generation'''.

			'''2. God Speaks in Sundry Times and Divers Manners (Hebrews 1:1)''' To prove that God has an unchanging pattern of sending a specific message for a specific time, Branham frequently quotes Hebrews 1:1, noting that "God in sundry times and divers manners spake to the fathers through the prophets". He uses this to show that '''God predestinates a specific messenger for each age, tailoring his nature and his message to perfectly meet the challenge of that particular day'''.

			'''3. The Incompatibility of Past Messages''' Branham argues that '''the Word allotted for one age cannot be carried over into another age'''. He illustrates this logically by pointing out that Moses could not have brought Noah's message of building an ark, and Jesus could not have come bringing Moses' message. Similarly, the modern church cannot simply rely on the past messages of Martin Luther or John Wesley, because each age has its own distinct scriptural promises that must be fulfilled.

			'''4. Christ as the Eternal, Unchanging Word (John 1:1 & Hebrews 13:8)''' Branham teaches that because "In the beginning was the Word" (John 1:1) and "Jesus Christ is the same yesterday, today, and forever" (Hebrews 13:8), the Word made manifest in any generation ''is'' Christ revealing Himself. '''He asserts that believers must not live in the "glare" of a past light or a historical movement, but must search the Scriptures to recognize the Word that is predestinated to be manifested in their own present hour'''. For instance, he states that John the Baptist was the "light of the hour" because his ministry brought to pass the very Word that God had spoken concerning him through Isaiah and Malachi.

			'''5. Living by Every Word (Matthew 4:4)''' Finally, he points to Jesus' declaration that "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God". Branham insists that living by "every word" means recognizing and accepting the specific scriptural promises designated for the present day, rather than relying on man-made creeds or denominational traditions that obscure the "Word for this hour". To Branham, '''when God brings to pass the things He promised for a certain age, that is God acting as His own interpreter, requiring no human theology to explain it'''.

	=What the Bible teaches=		=What the Bible teaches=

	William ~~Branham's understanding~~ of the ~~"word~~ for ~~our day~~" ~~was that~~ a ~~person must believe that William Branham was~~ a ~~prophet~~ and ~~if you don~~'~~t believe~~ that~~, then you don't have~~ the ~~Holy Spirit~~.		'''William Branham’s concept of "the Word for this age" relies on a classic cultic methodology: tearing verses out of context, redefining biblical terms to fit a private theology, and establishing an extra-biblical source of authority.''' A careful, contextual examination of the Scriptures he uses demonstrates that his logic is fundamentally flawed and contradicts the very Bible he claims to preach.

	However, '''that is complete and utter non-Biblical nonsense.'''		William Branham's understanding of the "word for our day" was that a person must believe that William Branham was a prophet and if you don't believe that, then you don't have the Holy Spirit. However, '''that is complete and utter non-Biblical nonsense.'''

	The message is simply a type of Christian ~~conservativism~~ which has been repeated throughout the history of Christianity. Its adherents say they are founded on scripture but their faith is really based on the "inspired" teachings of an "inspired" teacher.		The message is simply a type of Christian conservatism which has been repeated throughout the history of Christianity. Its adherents say they are founded on scripture but their faith is really based on the "inspired" teachings of an "inspired" teacher.

	A lot of people like this because it's simple. They don't have to think. They just have to believe what the "inspired" teacher says.		A lot of people like this because it's simple. They don't have to think. They just have to believe what the "inspired" teacher says.
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	The reason that so many have left the message of William Branahm is because of that. They have examined William Branham's message and compared it to the Bible. It failed.		The reason that so many have left the message of William Branahm is because of that. They have examined William Branham's message and compared it to the Bible. It failed.

	{{Bottom of Page}}		Here is a detailed, point-by-point critique of his scriptural pillars based on the sources:

			'''1. The Role of Prophets (John 10:35 & Amos 3:7) and Hebrews 1:1''' Branham's reliance on Hebrews 1:1 to argue that God continues to send specific prophets with new messages for each age is a devastating misinterpretation caused by ignoring the very next verse. Hebrews 1:1-2 states: "God, who at various times and in various ways spoke in time past to the fathers by the prophets, '''has in these last days spoken to us by His Son'''".

			When read in its full context, '''this passage teaches the exact opposite of Branham's doctrine.''' It proves that God's revelation through Jesus Christ is climactic and definitive. While God historically spoke through a succession of prophets, that era culminated and concluded with Christ, who is the final, supreme revelation of God. Furthermore, the Bible states that the church is "built upon the foundation of the apostles and prophets" (Ephesians 2:20). Because a foundation only needs to be laid once at the beginning of a building, '''the need for the work of another prophet arriving centuries later to deliver a new "Word" is definitely excluded'''. Therefore, any alleged prophet claiming to bring new, binding revelation after the completion of the New Testament must be considered a false prophet.

			'''2. The "Incompatibility" of Past Messages''' Branham’s argument that messages of the past (such as those of Luther or Wesley) expire and cannot be carried over into a new age is an attempt to create an abrupt break with historic Christianity—a primary distinguishing mark of a cult.

			The Scriptures teach that the Bible contains God's message '''"for all people for all time"'''. The Book of Jude explicitly refutes the idea of evolving, era-specific messages by declaring that the faith '''"was once for all delivered to the saints"''' (Jude 1:3). There is no "allotted Word" waiting to be unlocked in the 20th century because the complete, infallible revelation of God was already delivered, finalized, and sealed.

			'''3. Christ as the Unchanging Word (Hebrews 13:8)''' Branham misapplies Hebrews 13:8 ("Jesus Christ the same yesterday, today, and forever") to argue that Christ must manifest a new, distinct "Word" for each generation. In reality, this verse establishes the theological doctrine of Christ’s immutability—that '''His nature, His character, and His completed Gospel do not change over time'''.

			Because Christ and His Word do not change, there is no need to search for a new "light of the hour." To argue that the modern church needs a new predestinated message is to add to the completed canon of Scripture, an offense strictly condemned in Revelation 22:18-19, which warns that God will add plagues to anyone who adds to the words of His prophecy.

			'''4. Living by "Every Word" (Matthew 4:4)''' Branham’s insistence that "living by every word" means recognizing a newly designated message for the present day is a prime example of esoteric cultic exegesis. Cults frequently claim to possess special, hidden truths that orthodox believers missed. By forcing a "metaphysical" or "hidden" meaning onto a plain text, Branham violates the scriptural injunction to rightly handle the Word of God and not distort its meaning (2 Peter 3:16).

			When Jesus said man must live by every word that proceeds from the mouth of God, He was quoting Deuteronomy and affirming the authority of the existing, objective Scriptures—not setting the stage for future prophets to invent new theologies. The Bible is completely sufficient for all instruction, reproof, and doctrine so that the believer may be "thoroughly equipped for every good work" (2 Timothy 3:16-17).

			'''Conclusion''' Branham's logic is fatally flawed because it elevates his own private interpretations over the plain, historical, and contextual reading of the Bible. He uses Christian terminology but pours his own esoteric meanings into it. By asserting that God acts as "His own interpreter" to vindicate Branham's specific ministry, '''he reduces the ultimate authority of the Bible and replaces it with his own authority as a supposed prophet'''. The Scriptures definitively prove that God's final Word has already been spoken through Jesus Christ, and no new prophet or "Word for this age" is needed or biblically permitted.{{Bottom of Page}}

	[[Category: Unfinished articles]]		[[Category: Unfinished articles]]

Oneness and Trinity AD 100-300

Admin — Wed, 17 Jun 2026 04:45:35 GMT

Speaking in tongues

Admin — Wed, 17 Jun 2026 02:07:35 GMT

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	=Does Speaking in Tongues Prove You're Saved?=		=Does Speaking in Tongues Prove You're Saved?=

Is baptism necessary for salvation?

Admin — Wed, 17 Jun 2026 02:06:38 GMT

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	In his book, ''The New Birth'', David Bernard explicitly argues that water baptism is a '''necessary component of salvation''', making it a textbook case of '''baptismal regeneration''' — even while trying to wriggle out of that label.		In his book, ''The New Birth'', David Bernard explicitly argues that water baptism is a '''necessary component of salvation''', making it a textbook case of '''baptismal regeneration''' — even while trying to wriggle out of that label.

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	=Featured Video=		=Featured Video - A Warning to Message Followers=
	~~Check it out! Someone read the book and wrote an amazing song for us!!~~		<youtube>https://youtu.be/1h3YQUF7MVk?si=YX0ilX6h3j04GMZh</youtube>

	<youtube>https://youtu.be/~~eDY8Y6omaP4~~</youtube>

	=Prophecies & Visions=		=Prophecies & Visions=

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	#[[Hierarchy in Heaven\|Is your admission to heaven conditional on William Branham's judgment?]]		#[[Hierarchy in Heaven\|Is your admission to heaven conditional on William Branham's judgment?]]
	#[[Are There Women Angels?]]		#[[Are There Women Angels?]]
			#[[2 Corinthians 6:17\|Revelation 18:4 & 2 Corinthians 6:17]] - Does the Bible require separation from denominations and non-message churches?
	#[[Matthew 27:46\|Did Jesus die screaming for help, crying for mercy because He was separated from God?]]		#[[Matthew 27:46\|Did Jesus die screaming for help, crying for mercy because He was separated from God?]]
	#[[Mixing Law and Grace\|William Branham mixed law and grace. Is that a problem?]]		#[[Mixing Law and Grace\|William Branham mixed law and grace. Is that a problem?]]

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	=Who were the Pharisees?=		=Who were the Pharisees?=

	~~Viewing the~~ Pharisees as cartoonish, mustache-twirling villains~~; rather, they~~ were '''highly sincere, dedicated, and exemplary religious people'''. They were fiercely zealous, meticulous tithers, and upheld a strict moral code. Theologically, they were remarkably sound: they firmly believed in the full authority of Scripture, the reality of miracles, and the resurrection. They were also deeply missional, willing to cross land and sea to win a single convert, and they prayed arduously.		The Pharisees are often painted as cartoonish, mustache-twirling villains. But this is an incorrect view. They were '''highly sincere, dedicated, and exemplary religious people'''. They were fiercely zealous, meticulous tithers, and upheld a strict moral code. Theologically, they were remarkably sound: they firmly believed in the full authority of Scripture, the reality of miracles, and the resurrection. They were also deeply missional, willing to cross land and sea to win a single convert, and they prayed arduously.

	Jesus actually affirmed many of their theological beliefs. But despite their excellent theology, the Pharisees ultimately lost their way because their rigid religious system mutated into a barrier against God. Hirsch calls this toxic process '''"pharisization"'''—a state where believers hide behind rules and substitute cold moralism for an authentic relationship with God.		Jesus actually affirmed many of their theological beliefs. But despite their excellent theology, the Pharisees ultimately lost their way because their rigid religious system mutated into a barrier against God. Hirsch calls this toxic process '''"pharisization"'''—a state where believers hide behind rules and substitute cold moralism for an authentic relationship with God.
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	Jesus's interactions with the Pharisees provide a stark contrast between their sterile moralism and true biblical holiness. The Pharisees believed holiness meant strict separation from anything or anyone unclean. In contrast, Jesus demonstrated a '''redemptive, world-embracing, missional holiness''' that actively engaged the world to liberate it.		Jesus's interactions with the Pharisees provide a stark contrast between their sterile moralism and true biblical holiness. The Pharisees believed holiness meant strict separation from anything or anyone unclean. In contrast, Jesus demonstrated a '''redemptive, world-embracing, missional holiness''' that actively engaged the world to liberate it.

	Jesus exhibited an '''"in-your-face kind of holiness"''' that completely reversed religious expectations. His brand of holiness was so inviting, earthy, and magnetic that prostitutes, tax collectors, lepers, and social outcasts clamored to be near him, feeling no condemnation in his presence. Conversely, Jesus reserved his harshest, most offensive ~~critiques—calling~~ them hypocrites, snakes, and whitewashed ~~tombs—for the religious elite~~. He explicitly warned against the "yeast of the Pharisees, which is hypocrisy," condemning their inauthentic lives where their behavior did not match their stated beliefs.		Jesus exhibited an '''"in-your-face kind of holiness"''' that completely reversed religious expectations. His brand of holiness was so inviting, earthy, and magnetic that prostitutes, tax collectors, lepers, and social outcasts clamored to be near him, feeling no condemnation in his presence. Conversely, Jesus reserved his harshest, most offensive critiques for the religious elite, calling them hypocrites, snakes, and whitewashed tombs. He explicitly warned against the "yeast of the Pharisees, which is hypocrisy," condemning their inauthentic lives where their behavior did not match their stated beliefs.

	For ~~believers~~ today, the Pharisees serve as a living, cautionary mirror. To live faithfully, '''Christians must read the Gospels with the uncomfortable self-awareness that we are the Pharisees'''.		For Jesus followers today, the Pharisees serve as a living, cautionary mirror. To live faithfully, '''Christians must read the Gospels with the uncomfortable self-awareness that we are the Pharisees'''.

	We learn from Jesus that true holiness is not about a list of negative rules (what ''not'' to do) or retreating into a "safe" religious subculture. Instead, we must avoid reducing Jesus to a tame moral teacher who simply hands out rules; we must follow the wild, subversive Messiah. To live a holy life, we must abandon a religion of "ethical codes and pious rituals" and instead embrace radical grace, engaging with broken and marginalized people just as Jesus did, treating them with shocking tenderness rather than judgment.		We learn from Jesus that true holiness is not about a list of negative rules (what ''not'' to do) or retreating into a "safe" religious subculture. Instead, we must avoid reducing Jesus to a tame moral teacher who simply hands out rules; we must follow the wild, subversive Messiah. To live a holy life, we must abandon a religion of "ethical codes and pious rituals" and instead embrace radical grace, engaging with broken and marginalized people just as Jesus did, treating them with shocking tenderness rather than judgment.
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	If the real, untamed Jesus showed up at a modern evangelical church today, '''the congregation would likely reject him and try to eliminate his influence'''.		If the real, untamed Jesus showed up at a modern evangelical church today, '''the congregation would likely reject him and try to eliminate his influence'''.

	~~He recounts posing this exact scenario—~~"What would we do with Jesus if he turned up at our churches?"~~—while teaching at a seminary in the American Bible Belt.~~ One student answered with heart-stopping honesty: '''"We would probably kill him!"'''. This response is disturbingly true because the radical, reforming Jesus portrayed in the Scriptures simply does not mix with domesticated religion, and his arrival would ensure that "sparks would fly".		While teaching at a seminary in the American Bible Belt, Alan Hirsch asked a class, '''"What would we do with Jesus if he turned up at our churches?"''' One student answered with heart-stopping honesty: '''"We would probably kill him!"'''. This response is disturbingly true because the radical, reforming Jesus portrayed in the Scriptures simply does not mix with domesticated religion, and his arrival would ensure that "sparks would fly".

	Would a UPCI church or Message church genuinely embrace Jesus or would try to kill his influence because he disrupted their comfortable religious status quo?		Would a UPCI church or Message church genuinely embrace Jesus? Or would try to kill his influence because he disrupted their comfortable religious status quo?

	UPCI ~~and Message~~ churches are the devoted, morally upright, "Bible-believing" communities of today. Ultimately, it was these highly sincere religious people who put Jesus on the cross to protect their established religious system. UPCI and Message followers could easily fall into the exact same trap as the Pharisees.		Message and UPCI churches are the devoted, morally upright, "Bible-believing" communities of today. Ultimately, it was these highly sincere religious people who put Jesus on the cross to protect their established religious system. UPCI and Message followers could easily fall into the exact same trap as the Pharisees.
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	The observations above are pulled directly from the following books:		The observations above are pulled directly from the following books:

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	= Critical Response to ''Oneness and Trinity A.D. 100-300'' by David Bernard =		= Critical Response to ''Oneness and Trinity A.D. 100-300'' by David Bernard =
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	''The Oneness of God'' and ''The Oneness View of Jesus'' make their case primarily from Scripture. This book is different. ''Oneness and Trinity A.D. 100-300'' ~~is a~~ church history ~~argument~~. Bernard's thesis is that the early church, from the death of the apostles to the Council of Nicaea in 325, was Oneness rather than Trinitarian, and that Trinitarianism was a later philosophical invention that displaced the original faith.		''The Oneness of God'' and ''The Oneness View of Jesus'' make their case primarily from Scripture. This book is different. ''Oneness and Trinity A.D. 100-300'' presents arguments from church history. Bernard's thesis is that the early church, from the death of the apostles to the Council of Nicaea in 325, was Oneness rather than Trinitarian, and that Trinitarianism was a later philosophical invention that displaced the original faith.

	~~This~~ response does not repeat arguments addressed in earlier responses to ~~those~~ books. It focuses on the arguments that are unique to this one. Bernard raises some real historical questions, and fair credit will be given where his points land. But the overall case has serious problems, starting with the method itself.		Our response does not repeat arguments addressed in earlier responses to Bernard's books. It focuses on the arguments that are unique to this one. Bernard raises some real historical questions, and fair credit will be given where his points land. But the overall case has serious problems, starting with the method itself.
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	Bernard opens by warning that ancient documents have been altered, added to, and suppressed. Trinitarian scribes, he argues, had both the motive and the opportunity to corrupt texts, so any passage that looks Trinitarian may be a later addition. He applies this logic throughout, particularly with Ignatius and the Didache.		Bernard opens by warning that ancient documents have been altered, added to, and suppressed. Trinitarian scribes, he argues, had both the motive and the opportunity to corrupt texts, so any passage that looks Trinitarian may be a later addition. He applies this logic throughout, particularly with Ignatius and the Didache.

	This sounds reasonable on the surface, but it works too well. Once you decide that any text can be dismissed as a possible interpolation, you have given yourself the power to ignore any evidence you don't like. Bernard doesn't actually demonstrate that specific passages were altered by using the tools historians employ for that kind of work: comparing manuscript traditions, analyzing word choices, checking whether a passage fits the style and context of the surrounding text, or examining whether later writers quote the disputed passage. He asserts interpolation as an explanation whenever a text is inconvenient. That is not historical argument; it is special pleading.		This sounds reasonable on the surface, but it works too well. Once you decide that any text can be dismissed as a possible interpolation, you have given yourself the power to ignore any evidence you don't like. This is particularly troubling because Bernard doesn't actually demonstrate that specific passages were altered by using the tools historians employ for that kind of work: comparing manuscript traditions, analyzing word choices, checking whether a passage fits the style and context of the surrounding text, or examining whether later writers quote the disputed passage. He asserts interpolation as an explanation whenever a text is inconvenient. That is not historical argument; it is special pleading. '''Special pleading''' is a logical fallacy where someone applies a general rule or principle to others, but claims an unjustified exemption for themselves or a specific case. It essentially relies on a '''double standard''' to protect a favored belief or avoid an inconvenient truth.

	Textual scholars have studied these documents for centuries, and most of them reach their conclusions without any stake in Trinitarian or Oneness outcomes. The standard text of Ignatius, for example, is the shorter version that scholars broadly accept as genuine. Bernard uses this fact throughout his book. But then he also applies the interpolation suspicion to passages within those same accepted letters when they don't support his reading. The question is not whether any ancient document could theoretically have been altered. The question is whether there is actual manuscript evidence of a specific alteration. In most of the cases Bernard raises, there is none.		Textual scholars have studied these documents for centuries, and most of them reach their conclusions without any stake in Trinitarian or Oneness outcomes. The standard text of Ignatius, for example, is the shorter version that scholars broadly accept as genuine. Bernard uses this fact throughout his book. But then he also applies the interpolation suspicion to passages within those same accepted letters when they don't support his reading. The question is not whether any ancient document could theoretically have been altered. The question is whether there is actual manuscript evidence of a specific alteration. In most of the cases Bernard raises, there is none.

	There is another problem with ~~this~~ method: Bernard never applies it to texts that support his own position. The apocryphal writings he cites in Chapter 9 as evidence for Oneness belief among common people are accepted at face value, without any concern that later Oneness-sympathizing copyists might have shaped them. The interpolation suspicion cuts only in one direction in this book. A method that only challenges the evidence against your view is not a historical method; it ~~is a defense strategy~~.		There is another problem with his method: Bernard never applies it to texts that support his own position. The apocryphal writings he cites in Chapter 9 as evidence for Oneness belief among common people are accepted at face value, without any concern that later Oneness-sympathizing copyists might have shaped them. The interpolation suspicion cuts only in one direction in this book. A method that only challenges the evidence against your view is not a historical method; it's clear bias.
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	Irenaeus consistently uses the language of real distinction between the Father and the Son, even while maintaining their unity. He writes that "the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels" (Against Heresies 2:30:9). He describes the Father speaking to the Word and the Wisdom in Genesis 1:26, treating the Word as a genuine conversation partner before creation. When Irenaeus discusses the Old Testament appearances of God to the patriarchs, he says the Word appeared as the Father's visible manifestation, distinguishing between the invisible Father and the visible Son in terms that aren't simply mode language. He speaks of the Word as "always present with" the Father, not as a role the Father takes on at a certain moment.		Irenaeus consistently uses the language of real distinction between the Father and the Son, even while maintaining their unity. He writes that "the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels" (Against Heresies 2:30:9). He describes the Father speaking to the Word and the Wisdom in Genesis 1:26, treating the Word as a genuine conversation partner before creation. When Irenaeus discusses the Old Testament appearances of God to the patriarchs, he says the Word appeared as the Father's visible manifestation, distinguishing between the invisible Father and the visible Son in terms that aren't simply mode language. He speaks of the Word as "always present with" the Father, not as a role the Father takes on at a certain moment.

	Bernard himself acknowledges at the end of his Irenaeus chapter that "it is not altogether clear whether Irenaeus regarded the Son/Word and Spirit/Wisdom primarily as impersonal aspects of God's nature, as first impersonal and then personal in some sense, or as eternally distinct from the Father." When the most informed Oneness reader of Irenaeus ends up saying it's genuinely unclear whether he meant Oneness or Trinity, that is not evidence Irenaeus was Oneness. ~~That~~ is evidence Irenaeus was working through categories that resist easy mapping onto either modern position, but that consistently describe something more than one person in two modes when you press the texts carefully.		Bernard himself acknowledges at the end of his Irenaeus chapter that "it is not altogether clear whether Irenaeus regarded the Son/Word and Spirit/Wisdom primarily as impersonal aspects of God's nature, as first impersonal and then personal in some sense, or as eternally distinct from the Father." When the most informed Oneness reader of Irenaeus ends up saying it's genuinely unclear whether he meant Oneness or Trinity, that is not evidence that Irenaeus was Oneness. It is evidence Irenaeus was working through categories that resist easy mapping onto either modern position, but that consistently describe something more than one person in two modes when you press the texts carefully.
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	== Reading the Evidence Honestly ==		== Reading the Evidence Honestly ==
	Reading this book carefully reveals a significant gap between what Bernard proves and what he claims to prove. What he does prove is this: the first three centuries were messy. Writers used imprecise language. The vocabulary of Trinitarian theology wasn't fully in place until the fourth century. Baptism invoking Jesus' name was practiced alongside the threefold formula for many decades. Modalistic views were widespread among ordinary believers. All of that is true, and Trinitarian Christians should engage those facts honestly rather than pretending the early church record is tidier than it actually was.		Reading this book carefully reveals a significant gap between what Bernard proves and what he claims to prove. What he does prove is this: the first three centuries were messy. Writers used imprecise language. The vocabulary of Trinitarian theology wasn't fully in place until the fourth century. Baptism invoking Jesus' name was practiced alongside the threefold formula for many decades. Modalistic views were widespread among ordinary believers. All of that is true, and Trinitarian Christians should engage those facts honestly rather than pretending the early church record is tidier than it actually was.

			The development of the doctrine of the Trinitye was a defensive requirment on the part of the church. Sabellianism, arose as something new and the church then had to try to articulate what it was they believed in opposition to the error taught by Sa,bellius. Arianism arose and again the church was required to articulate a defense against false doctrine. The ultimate result of that defense was the doctrine of the Trinity. It is not part of the Gospel; it is not revealed truth. It is a defensive doctrine constructed from revealed truth in order to protect against the errors that were confronting the church.

	What Bernard does not prove is that the early church was Oneness in the sense that modern Oneness Pentecostalism means that term. He does not prove that the distinct identity of Father, Son, and Spirit was invented by Tertullian or imported from Greek philosophy. He does not prove that the threefold baptismal formula was a late interpolation into the Didache. He does not prove that Ignatius, even in his accepted authentic letters, supports a Oneness reading. He does not prove that modalism and modern Oneness are the same movement with a continuous history. And he does not prove that Nicaea invented the Trinity rather than clarifying what Christians had always believed and practiced.		What Bernard does not prove is that the early church was Oneness in the sense that modern Oneness Pentecostalism means that term. He does not prove that the distinct identity of Father, Son, and Spirit was invented by Tertullian or imported from Greek philosophy. He does not prove that the threefold baptismal formula was a late interpolation into the Didache. He does not prove that Ignatius, even in his accepted authentic letters, supports a Oneness reading. He does not prove that modalism and modern Oneness are the same movement with a continuous history. And he does not prove that Nicaea invented the Trinity rather than clarifying what Christians had always believed and practiced.