Preface: Orthodoxy, Disagreement, and Conscience

This letter is written deliberately, and without hostility, not only to those in leadership of the charismatic movement but to anyone connected to it. Its purpose is not to provoke controversy, but to state clearly the reasons I could no longer remain in fellowship. These concerns were raised privately before being expressed publicly.

The decision to write openly is driven by the fact that the teachings addressed here are public, repeated, and central to the life of the church. They shape how Christian faith, assurance, and spiritual maturity are understood. Silence would imply agreement, and conscience does not allow that.

This letter is written from within the bounds of historic Christian orthodoxy and with full awareness that faithful evangelicals differ on the continuation and nature of certain spiritual gifts.

Scripture places clear priorities on order in gathered worship, assurance grounded in Christ rather than experience, and the fruit of the Spirit as the primary evidence of spiritual life.

What follows is therefore not a neutral survey of evangelical positions. It is an explanation of why, in conscience, I could not longer remain under the teaching and practice described below.

Unbiblical Churches

Rick Warren is quoted as saying, “let the culture determine your worship”. This is anti-biblical. It is God and His Holiness that determines our worship.

Worship is ordained by God and for God. Yet many of these “churches” create worship and worship services for the unbeliever.

Corporate worship has been ordained for the true followers of Jesus Christ to give praise and glory to God.

However, what is happening is that churches are being filled by people who profess Jesus Christ, but do not possess Jesus Christ, they are NOT in union with Him. It is why we have the warning to believers that Jesus will say, “I never knew you”. I could cite here the scriptures that say how God “hates” the unbeliever, but honestly, I think it would be helpful for you to look into them for yourself.

The Matter of Conscience That Required My Departure

My departure was not casual, emotional, or rooted in disagreement over secondary matters. It followed a growing conviction that I could no longer, in good conscience, participate in or submit to the practice and promotion of tongues as they are exercised and emphasised within the church.

What is presented as a work of the Holy Spirit is, in practice, unregulated, uninterpreted, and inconsistent with explicit apostolic instruction. Scripture is clear that God is not the author of confusion, but of peace, and Paul gives concrete direction regarding the use of tongues in the gathered church.

“For God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Corinthians 14:33, KJV)

When tongues are exercised, they are to be limited in number, spoken in turn, and interpreted.

“If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.” (1 Corinthians 14:27, KJV)

What I consistently observed instead was collective, simultaneous vocalisation without interpretation, encouraged as normative worship rather than restrained as an occasional gift. This is not a question of style or preference. It is a question of obedience.

Paul does not commend such practice. He warns explicitly against it.

“If all speak in tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” (1 Corinthians 14:23, KJV)

Remaining would have required either silence or participation. Neither was possible without violating conscience.

What Scripture Means by “Tongues”

The New Testament itself defines the nature of tongues. The first detailed occurrence is found in Acts 2, where the phenomenon is described concretely and without ambiguity.

In that passage, those present hear the apostles speaking in their own languages and declaring the mighty works of God. Tongues are therefore presented as known, earthly human languages, intelligible to real hearers, linguistic in nature, and directed outward rather than inward.

“And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? … we do hear them speak in our tongues the wonderful works of God.” (Acts 2:7–8, 11, KJV)

This description is not incidental narrative detail; it establishes the biblical category of the gift.

When Paul later addresses tongues in the Corinthian church, he does not redefine that category. Instead, he regulates its use within the gathered assembly. The same assumptions remain in place: tongues involve meaningful speech, interpretation is required, and the governing purpose is the edification of others.

“He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church… greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.” (1 Corinthians 14:4–5, KJV)

If tongues were inherently non‑linguistic or purely private, interpretation would be unintelligible as a concept. Scripture never treats uninterpreted speech as spiritually beneficial in the gathered church.

Scripture describes tongues once in detail, as known human languages. Later apostolic regulation assumes that same category and does not introduce a new one. To propose a second, non‑earthly form of tongues therefore requires moving beyond what Scripture explicitly teaches and treating inference as doctrine.

“Tongues of Angels” and the Use of Hyperbole

Appeal is frequently made to Paul’s statement, “If I speak with the tongues of men and of angels,” as justification for a private or heavenly prayer language. This interpretation, however, fails to account for the rhetorical nature of the passage in which the statement occurs. First Corinthians 13 is not a chapter defining spiritual gifts, but one that deliberately employs exaggerated hypotheticals to exalt the supremacy of love over all spiritual endowments.

Paul writes:

“Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.” (1 Corinthians 13:1, KJV)

The phrase “tongues of men and of angels” is part of a broader series of hyperbolic constructions. Paul continues:

“And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.” (1 Corinthians 13:2, KJV)

“And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” (1 Corinthians 13:3, KJV)

These statements are not descriptions of normative Christian experience, nor are they intended to establish categories of spiritual practice. Paul does not claim to possess all knowledge, all faith, or to have surrendered his body to martyrdom. Rather, he piles up extreme, even unimaginable, hypotheticals to demonstrate that even the greatest conceivable spiritual attainments are rendered meaningless apart from love.

Within this rhetorical framework, the reference to “tongues of angels” functions as an intensification of speech to its highest conceivable degree—not as a doctrinal assertion that believers can or should speak in an angelic language. Scripture nowhere defines tongues as angelic speech, records an instance of humans speaking such a language, or provides instruction for its use in prayer or worship. Where Scripture intends to describe heavenly or angelic speech, it does so clearly and directly (cf. Isaiah 6:3; Revelation 5:11–12), never ambiguously or incidentally.

To derive a doctrine of a private or heavenly prayer language from 1 Corinthians 13:1 therefore, presses Paul’s rhetoric beyond its intent. Such an interpretation imports theological content into a passage whose purpose is not to define spiritual gifts, but to relativise them in light of love. The conclusion is thus exegetically unwarranted and textually unsupported.

Order, Edification, and Christian Corporate Worship

Paul’s overriding concern in 1 Corinthians 14 is not the suppression of spiritual enthusiasm, but the regulation of worship according to God’s revealed will. His governing principle is stated plainly:

“Let all things be done unto edifying.” (1 Corinthians 14:26, KJV)

Throughout the chapter, Paul contrasts intelligible speech, which builds up the church, with uninterpreted tongues, which do not. While tongues may edify the speaker privately, they do not benefit the gathered body unless accompanied by interpretation:

“He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.” (1 Corinthians 14:4, KJV)

Paul makes his priority unmistakable:

“Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” (1 Corinthians 14:19, KJV)

The issue, then, is not the sincerity of the speaker, but the obedience of the church. Uninterpreted tongues in corporate worship are not treated as a neutral preference. Paul explicitly commands restraint:

“If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.” (1 Corinthians 14:27–28, KJV)

This is not mere pastoral advice but apostolic instruction. Paul grounds these commands in the character of God Himself:

“For God is not the author of confusion, but of peace, as in all churches of the saints.” (1 Corinthians 14:33, KJV)

Disorder, therefore, is not evidence of the Spirit’s presence. Submission to God’s Word is. The Spirit who inspires worship is the same Spirit who inspired Scripture, and He does not contradict Himself. True spirituality is marked not by unregulated expression, but by obedience that seeks the edification of Christ’s body.

Tongues as Normative and Spiritual Confirmation

In many charismatic churches, including at where I attended, it is taught, either explicitly or by strong implication, that all Christians should expect to speak in tongues, and that such an experience functions as confirmation of authentic Christian faith, Spirit baptism, or spiritual vitality. This expectation, however, stands in direct contradiction to apostolic teaching. I have heard this preached not only by the teaching team there but also by guest preachers.

Paul explicitly denies that any spiritual gift is universal. In discussing the diversity of gifts within the body of Christ, he asks a series of rhetorical questions:

“Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” (1 Corinthians 12:29–30, KJV)

The grammatical construction of these questions in Greek demands a negative answer. Paul’s meaning is unmistakable: tongues are not given to all believers. To insist that they should be is to deny the very point Paul is making.

The reason for this diversity lies in the sovereign will of the Holy Spirit:

“But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” (1 Corinthians 12:11, KJV)

Spiritual gifts are not marks of spiritual status, nor are they distributed according to human expectation or uniform patterns. They are sovereignly bestowed according to God’s purpose for the edification of the church.

Making tongues normative, therefore, does more than elevate a particular gift; it functionally denies the Spirit’s sovereignty and redefines spiritual maturity. Scripture consistently locates maturity not in the possession of a specific gift, but in Christlike character, love, and obedience (cf. 1 Corinthians 13; Galatians 5:22–23). When tongues are treated as a universal sign of spiritual authenticity, the biblical standard of maturity is replaced with an experiential criterion that Scripture itself does not endorse.

Healing and the Nature of Spiritual Gifts

For many years prior to leaving, I carried a related concern regarding the repeated emphasis on the gift of healing alongside the absence of anyone who could be clearly identified as exercising such a gift.

Now I appreciate that, throughout history, there have been differing views on how the “gifts of healing” are interpreted; nonetheless, what we see today, and for centuries, is inconsistent with the church’s foundation.

Scripture consistently describes spiritual gifts as given to persons for the common good, not as free‑floating events without identifiable stewardship.

“Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.” (1 Corinthians 12:4–7, KJV)

Even when Paul speaks of “gifts of healings,” the language still places the gift within the framework of distribution, recognition, and use within the body.

“For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit.” (1 Corinthians 12:8–9, KJV)

Scripture does not describe a category of gift that no one actually possesses but which is invoked only to explain why nothing observable occurs.

Apostolic Ministry

When healing appears in the New Testament, particularly in apostolic ministry, it is immediate, complete, public, and undeniable. Furthermore, there were limited times of supernatural manifestations in scripture.

“And beholding the man which was healed standing with them, they could say nothing against it.” (Acts 4:14, KJV)

Modern appeals are often accompanied by qualifications that would have been unnecessary in the apostolic context. This concern does not deny God’s freedom and willingness to heal; He absolutely heals today. It questions whether the language of “gift” is being used consistently with Scripture. And how do we see this ‘gift’ operating today?

What we can say with absolute certainity is that it does operate in any way shape of form as it did with the Apostles. When the Apostles prayed for healing, this is what happened:

“And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.” Acts 5:12

“Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

“There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.” Acts 5:15-16

And God wrought special miracles by the hands of Paul:

“So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.” Acts 19-11-12

“And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, others also, which had diseases in the island, came, and were healed:” Acts 28:8–9

Why were the miraculous gifts given to the Apostles, who were also themselves gifts for the church? For the laying of the foundation of the church, which is the body of Christ. When a foundation has been laid, you don’t keep building a foundation do you? You move into building a most glorious temple.

Ephesians 2:18-22

For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.

Since the laying of the foundation, the church has grown in many ways, not least in size. More than that, we have the Holy Scripture.

The Holy Bible

Look at what the Bible tells us about scripture. The Bible in the King James Version highlights Scripture’s power through reading and hearing, affecting believers by sanctifying and edifying them, and non-believers by convicting and leaving them without excuse.

For Believers (Equipping & Transforming)

• Hebrews 4:12 – For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
• 2 Timothy 3:15-17 – And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.
• Psalm 119:105 – Thy word is a lamp unto my feet, and a light unto my path.
• Psalm 119:11 – Thy word have I hid in mine heart, that I might not sin against thee.
• Psalm 119:130 – The entrance of thy words giveth light; it giveth understanding unto the simple.
• Romans 15:4 – For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
• James 1:21 – Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
• 1 Peter 2:2 – As newborn babes, desire the sincere milk of the word, that ye may grow thereby.
• Colossians 3:16 – Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
• John 17:17 – Sanctify them through thy truth: thy word is truth.
• Ephesians 5:26 – That he might sanctify and cleanse it with the washing of water by the word.
• 1 Thessalonians 2:13 – For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

Public Reading & Hearing Emphasized

• 1 Timothy 4:13 – Till I come, give attendance to reading, to exhortation, to doctrine.
• Nehemiah 8:8 – So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.
• Luke 4:16-17 – And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias.
• Revelation 1:3 – Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

For Non-Believers (Conviction & Judgment)

• John 12:48 – He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
• Hebrews 4:12-13 (extends to all) – …and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
• Romans 10:17 – So then faith cometh by hearing, and hearing by the word of God. (Implying hearing brings opportunity for faith, or rejection.)
• Isaiah 55:11 – So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

On many of the Bibles today, the word Holy has been removed. This is no accident. Remember who our struggle is against. (For a good understanding of ‘Holy’, I recommend The Holiness of God, by R.C. Sproul.)

A final word on healing;

For what it’s worth, quite literally, it would be rare for a day to go by when I don’t pray for healing for someone. God will do as He pleases.

And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. (Exodus 33:19, KJV)

Fruit of the Spirit as the True Evidence of Christian Life

But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas. (Matthew 12:39, KJV)

The New Testament does not point believers to manifestations as primary evidence of genuine Christian life. Instead, it consistently points to fruit. In fact, when it did point to manifestation, it was for a very good reason, that is not to say it is normative.

The fruit of the Spirit is presented as the normal and expected evidence of the Spirit’s work in every believer. It is not selective, episodic, or dependent on personality or temperament, but grows steadily over time in those who belong to Christ.

“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.” (Galatians 5:22–23, KJV)

Unlike manifestations, fruit is observable in character and conduct rather than momentary experience. It develops through obedience, endurance, repentance, and sanctification, and it cannot be manufactured through emotional intensity or imitation.

Jesus Himself taught that the true measure of spiritual authenticity is fruit, not giftedness.

“Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” (Matthew 7:16, KJV)

Scripture also warns explicitly that spiritual gifts and outward spiritual activity can exist where saving faith is absent. Extraordinary experiences, even when performed in religious language, are not reliable indicators of genuine relationship with Christ.

“And many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” (Matthew 7:22–23, KJV)

Christian Assurance Grounded in Christ, Not Experience

Last year, I decided to listen to a sermon from a regular speaker at Kingsgate (online). I was, and am, deeply grieved when I heard him say that a few weeks after he had believed in Christ for His salvation, he experienced a warm feeling during Worship and therefore decided, “this Christianity is real”.

Scripture locates Christian assurance in Christ’s finished work and in God’s written promises, not in fluctuating internal experience or spiritual manifestations. Faith is grounded in what God has spoken and accomplished, through His Word, not in what an individual feels or experiences at a given moment.

“So then faith cometh by hearing, and hearing by the word of God.” (Romans 10:17, KJV)

The New Testament consistently directs believers to the objective truth rather than subjective experience when seeking confidence before God. Assurance is anchored in the Gospel itself and in the trustworthiness of God’s promises, not in emotional intensity or extraordinary encounters.

“These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life.” (1 John 5:13, KJV)

When experience becomes the measure of faith, the result is predictable. Believers are left uncertain when experiences wane, pressured to reproduce moments of intensity, and confused about the difference between emotional response and spiritual reality. This framework often shifts attention inward rather than upward, away from Christ and toward the self.

Scripture does not deny that experiences may encourage or accompany faith, but it never presents them as the basis of assurance. Confidence before God rests on Christ’s sufficiency, not on personal manifestations.

“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1, KJV)

This peace is grounded in justification accomplished once for all, not in ongoing experiential confirmation. That distinction is essential to preserving the liberty of the Gospel.

Experiences I cannot forget, but wish to

There are very serious, Holy Spirit‑grieving issues in these ‘churches’. I have seen it firsthand. I have seen a visiting ‘Healer’ pretend to heal by ‘extending’ an old woman’s leg, which was fully endorsed by the Pastor in my opinion, since he also sat next to him, and as he did it he applauded this man. The whole point of this false healing was to increase expectancy. This person has a “ministry of healing”, teaching others to heal. He prayed for many on that day, and none were healed. What’s shocking is that Peterborough Church continues to support this person/ministry.

I was due to complete their prayer ministry training at the same church, but I didn’t go back after the first session. Trying to manifest some sort of prophecy to others was the order of the day. I’m not talking about speaking God’s word from scripture here; I’m talking about being coerced into what I can only describe as conjuring a spirit to give you some kind of revelation. Let me tell you with absolute certainty that there is no such ministry found in scripture. Nor is there a single biblical reference or application to ‘train’ people for a gift they clearly do not have.

To take this further, consider Sozo ministry, which is a type of prayer ministry out of Bethel church – embraced by many churches across the world, including Kingsgate. A prayer ministry that assigns female attributes to the Holy Spirit, which aims to ‘heal’ people. All from a church that teaches another Gospel, that the Lord Jesus healed people out of a purely human nature. This is impossible since the Lord Jesus is truly God and truly man. How about their ‘glory clouds’ or constant pursuit of miracles and the claim that God always wills to heal now, with sickness often tied to a lack of faith or understanding. This runs against Scripture’s own testimony (Job, Paul’s thorn, Trophimus, etc.) and can crush a weak conscience. And how about their ‘grave soaking’ practices? They are the blind leading the blind. AND YOU WANT TO LISTEN TO THEIR MUSIC!!!!!!!!!!!!!!!!!!!!

Similar reports can be said of the likes of Lake Wood Church (Repentance? Sin?) Hillsong (modalist – man centred worship – not to mention the many cover-ups), Elevation Church (modalist / manufactured experiences), Saddleback Church (ecumenism – see Chrislam, applies therapuetics rather than pointing to Christ for sanctification – see 2025 “Centrist” post by Rick Warren).

A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:4

What is the answer to those churches, especially if you have aligned yourself with them? Firstly, repent for embracing their doctrines and following them, rather than the Lord Jesus Christ. Repent like you never have. Lay prostrate before the Almighty God and ask Him to forgive you.

Second, stop playing their music. Look for hymns that Christians have sung for hundreds of years.

Last, look for biblically sound teaching from the likes of Grace Community Church, Ligonier Ministries, Heart Cry Mission, Sinclair Ferguson, Joel Beeke, Kevin DeYoung. Have a look at the music they use in their worship.

It was evident from their behaviour that some people in the most senior leadership positions at this church do not lead with either the love of Jesus Christ or biblical discernment. They are greatly deceived. And regrettably deceiving many others.

We left the church carefully and gracefully, handing over our leadership responsibilities over a three‑month period. We loved both the people we cared for and those around us in leadership, and we still do. I left social media a few years ago, although my wife has continued using it. About a week after our leaving the church, a group of 6/7 women ‘defriended’ my wife, all on the same day. Is this love that Jesus Christ sheds abroad in our hearts, really?

Regarding these experiences, my final word on this is relevant. God has revealed Himself through Holy scripture, the closure of the canon. God does not require prophets, nor prophecy. You cannot, and should not, claim the authority of God by some kind of private revelation. You honestly cannot expect the Lord Jesus Christ to embrace that. Instead, read the bible, ideally the King James Version, and meditate on it day and night, seeking help from the Holy Spirit. Find some highly respected reformed theologians, whether current teachers, or from past decades or centuries, and listen to them and read their commentaries.

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. (Matthew 15:8–9, KJV)

Lastly, here I will say that the church has a responsibility to the public reading of scripture, and to preach the Gospel. Both of which I heard at bare minimum levels. Yet, having visited independent Baptist churches and listened to reformed preaching online, I found the Word of God preached wonderfully and taught with great skill.

Why This Letter Is Public

This letter is written publicly because the teaching it addresses is public, repeated, and central to the life of the church. Silence in such a context would imply agreement, and conscience does not allow that.

Scripture calls believers not only to personal discernment, but also to responsible testing of teaching that shapes the faith and practice of others.

“Prove all things; hold fast that which is good.” (1 Thessalonians 5:21, KJV)

Private concerns were raised first, but it’s unlikely they were shared with the senior pastor. Irrespective, the teaching and practice remain unchanged.

If in reading this and you bring forth questions to leaders; if you are directed to read ‘spiritual books’ by Charismatic authors, it should raise further questions. Why are you not being directed to scripture? In scripture, there are moments where God may do something unique. Those are often not things which were intended to be normative.

Public clarity is not sought for the sake of controversy, but for the sake of truth and pastoral responsibility. When teaching affects how faith is understood, how assurance is grounded, and how spiritual maturity is measured, it must be evaluated in the light of Scripture.

The New Testament recognizes that separation may at times be necessary when conscience is bound by the Word of God.

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” (Matthew 18:15–16, KJV)

This letter does not claim final judgment over individuals. It explains why continued participation was no longer possible without compromising conviction.

Final Word

This letter is written without malice and without exaggeration. It is not an attempt to win an argument, assign motives, or diminish the sincerity of those involved. Its purpose is to speak truthfully and clearly where conscience required it.

If this type of church-worship is the only one(s) you have known, please know that this movement has only been a ‘type’ of Christianity for barely 100 years.

The Gospel does not require experiential confirmation. Christ is sufficient. Scripture is sufficient. Any teaching or practice that subtly shifts assurance away from Christ and toward experience, manifestation, or spiritual performance must be examined in the light of God’s Word.

“And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined to know nothing among you, save Jesus Christ, and him crucified.” (1 Corinthians 2:1–2, KJV)

When doctrine and practice are weighed, Scripture must remain the final authority. Where Scripture binds the conscience, faithfulness requires obedience, even when that obedience is costly or misunderstood.

This letter is written in grief rather than anger, and with concern rather than distance. The decision to leave was not made lightly, and it does not erase love for the people involved. Separation, when it occurs, should be marked by sorrow and humility, not triumph.

The final word belongs to Christ Himself, whose lament over His people captures both truth and longing:

“Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matthew 23:37, KJV)

What Makes a Song Fit For Corporate Worship

Lord, please help us all, and anyone who reads this post, in Jesus name – Amen.