Apostolic Perspective on Systematic Theology

By Dr. Adrian G. Haymond

Apostolic Perspective of Systematic Theology delves into the major doctrines that formulate the Christian belief, explained from an Apostolic point of view. The book explores various facets of theology, including God and the Godhead, man and sin, angels and demons, covenants and dispensations, and last things. It compares through study of the Scriptures in both testaments to arrive at a reasoned argument for stances on various subjects as salvation, the nature of the Godhead, the deity of Christ, and the inerrancy of the Bible. The purpose of the book is to instill a love of study for the serious Bible student that compels the reader to apply sound hermeneutical principles in defense of the hope that lies within the believer. As there is no premium on ignorance of the principles that lie within the Word of God, the author compares each facet of doctrine while building a comprehensive system of theology that can stand against the face of higher criticism and doctrinal error, providing the reader with a reasonable explanation of what is most precious to all Christians ones own faith.

• Language: English
• Publisher: AuthorHouse
• Release date: Oct 30, 2015
• ISBN: 9781504957922

Dr. Adrian G. Haymond

Adrian Garret Haymond was born in Los Angeles, California, on October 9, 1963, to Mr. and Mrs. Henry Haymond. At an early age, he developed an insatiable appetite for knowledge, reading from various informational literature at the age of six, including encyclopedias and, of course, the Bible. This search led him to salvation in the name of Jesus when he was eight, which only increased his thirst for the Word of God. Called to the ministry at twelve years of age, he began a journey under the tutelage of Jesus Christ, which would enable him to explore, research, and eventually embrace the doctrine under which he received his salvation. Adrian learned at the feet of several accomplished men of faith, including Elder I. V. Harris, Suffragan Bishop Joseph Dorsey, and Bishop Howard A. Swancy, who allowed and encouraged his ministry to grow and flourish. In July 1983, he met his lifelong friend and mate, Marcy Mitchell, whom he married in November 1986, eventually resulting in a miracle of life, Chris Haymond, in 1994. In the meantime, he received his secular education at UCLA and the University of Phoenix, eventually obtaining an MBA in 2002, while also attending Aenon Bible College under the leadership of Dr. Norma Jackson as dean of the West Coast Campus. In 2015, Adrian received his ThD from Aenon School of Theology and Bible College under the guidance of Dean Mary F. Jordan. Under the guidance of the Holy Spirit, Adrian has served in various auspices of the ministry, including youth pastor (at Holy Mission Apostolic Church) and Sunday school superintendent (at Peace Apostolic Church), working both on the local level as well as with state leaders of the California District Council of the Pentecostal Assemblies of the World Inc. While serving as superintendent, the Lord impressed upon the mind of Adrian to create a treatise on the book of Revelation. The seeds of Revelation: An Apostolic Commentary were planted during his formative years, cultivated through years of study and research on Johannine prophecy and urged by what he saw as errant attempts at deciphering what many saw as a mysterious and frightening book. In Revelation: An Apostolic Commentary, Adrian presents a refreshing view of what John the Apostle saw as a message of hope in an increasingly darkened world, giving encouragement to his audience that God will eventually overcome the evil that is in this world and reward those who diligently seek him. Currently, Adrian continues in his capacity as superintendent; he also serves as an instructor for Aenon School of Theology and Bible College and has conducted Christian education seminars for various organizations and church groups. Other accomplishments include two-time State Bible Bowl Champion at the California District Council, participation in the Leadership Academy at the University of California, Irvine, and president of Zotspeak Toastmasters for the 2014–15 year. He is a family man happily married to his wife of almost twenty-nine years, and he is a devoted father, uncle, brother and Great Uncle/Grandpa to numerous nieces, nephews, and godchildren. He has no inclination of stepping away from the faith that God endued him over forty years ago.

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© 2015 Dr. Adrian G. Haymond. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 10/26/2015

ISBN: 978-1-5049-5791-5 (sc)

ISBN: 978-1-5049-5792-2 (e)

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Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

CONTENTS

INTRODUCTION

Definition of ‘doctrine’

The meaning of ‘Apostolic’

Why defend the Apostolic doctrine?

Set for the defense

CHAPTER 1 – THE BIBLE

The Bible infallible

Plenary inspiration of the Bible

Resolving discrepancies and translations

The only true written source of God’s will

CHAPTER 2 – GOD

Is there a God?

Unique characteristics of God

Perfect attributes of God

In the Name

CHAPTER 3 – THE GODHEAD

Nature of God

Explanation of Trinitarianism

A Oneness answer

Jesus and the Godhead

The Father

The Son

The Holy Spirit

CHAPTER 4 – ANGELS AND DEMONS

Angelic orders

Nature and purpose of angels

Rebellion and its aftermath

Demonic presence

Satan, the head demon

CHAPTER 5 – MAN

Created in the image of God

The fall of man

Definition of sin

Nature of man

Meaning of death

Other consequences of sin

Need for salvation

CHAPTER 6 – HEAVEN AND HELL

The distinction between heavens

The abode of God

Reserved in heaven

Biblical definitions of hell

Final destination

CHAPTER 7 – COVENANTS AND DISPENSATIONS

Definition of ‘covenant’

The Biblical covenants

Meaning of ‘dispensation’

The seven dispensations

CHAPTER 8 – SALVATION

Planned from the beginning

The trail of blood

Purpose of the Law

Christ as Savior

Eternal security

Steps of salvation

Work vs. grace

CHAPTER 9 – THE CHURCH

Beginnings

A short history

Purpose of the Church

Organization of the Church

Pastors and Teachers

Gifts of the Spirit

Sacraments of the Church

What makes the true church?

CHAPTER 10 – LAST THINGS

Current events in prophecy

The Rapture

The Tribulation

The Appearing of Christ

The Millennial Kingdom

The Great White Throne

Eternity

BIBLIOGRAPHY

ACKNOWLEDGEMENTS

This book is dedicated to those who have given encouragement in my Christian walk, helped developed my love of doctrine, and instilled a desire for conducting a thorough analysis of the Word of God.

To my Pastor and Father in the Gospel, Bishop Howard A. Swancy. Your dedication to the study of the Word of God, emphasis on Apostolic doctrine, and fearlessness in preaching the plan of salvation continually inspires me to defend the doctrine against all who propagate a different gospel. You have served as not only my Pastor, but my friend, my confidant, my mentor, and my father in the Gospel. Thank you for living a life above reproach and for providing an example of a dogmatic defender of the Apostolic doctrine.

To Dr. Leon Harris, my lifelong friend, a person whose discussion regarding the representation of Oneness began my search in exploring the doctrine and discovering what it meant to defend it against false teachers. Thank you for your love of the scriptures and your willingness to share your honest criticism with me.

To Elders Levon O. Mitchell Sr., and Jr., who have served as confidants, friends, and fellows laborers in the gospel. Thank you for always giving me sound advice and for being outstanding theologians and fellow-laborers in the Lord’s vineyard.

To Sis. Genevieve Mitchell, who always reminds me of the old ways. Thank you for continually refreshing my understanding that the pioneers of the Apostolic faith knew what it meant to live an overcoming life, victorious in their constant battle against the enemy, and with unflagging faith that their message was fully inspired by God.

To Sis. Dorothy Haymond, who continues to inspire me through her application of the Word in her life. Thank you for your faith in me and for encouraging me to remain in the doctrine through her steadfastness in sickness and in health, through calm and adversity.

To Bro. Henry Haymond, who always has an idea regarding what the doctrine should mean. Thank you for the times of spirited and sincere debate, forcing me to read more deeply the truths that our doctrine is based upon, thereby reinforcing my belief in the infallibility of the Word of God.

To Bro. Chris Haymond, who always surprises me with his maturity and deep-seated faith. Thank you for letting God use you to teach an old man that he does not always know, keeping me humble and receptive to His voice.

Lastly, to Sis. Marcy Haymond, who has been a constant companion, sincere friend, and fellow laborer in the gospel, as well as the love of my life. Thank you for putting up with the late-night typing, the books scattered across the floor, and the sleepless nights patiently waiting for me. Your faith in my calling kept me going when I felt I had nothing else to give, your perseverance in battling thorns in the flesh inspired me to labor until the end, and your love for God and for me illustrated the fact that He never gave up on me.

INTRODUCTION

Everyone adheres to some type of doctrine, whether that doctrine encompasses religion, philosophy or science. Even the concept of nihilism (which involves chaos and anarchy) requires that one follows the tenets that lead one to practice actions without leadership. In other words, doctrine does not depend on a formalized written system of integrated beliefs; it can be as informal or as simple as a series of somewhat related thoughts that guide one’s interactions with their world or environment. One’s doctrine can seem to have no basis in reality; those who suffer from mental disorders often base their actions on visions or ideas that have no correlation with who or what they interact with. Whether one’s set of beliefs makes sense or seems completely at odds with what others consider realistic does not determine whether those beliefs form a doctrine. The whole premise of a doctrine, whether it consists of only a few basic tenets or involves layers of rules, guidelines and philosophical treatises, is to provide some type of basis for an individual or group to interact with others and to cope with situations that arise.

When dealing with the Biblical sense of doctrine, it seems fitting to begin with a Biblical description. Paul reminded Timothy that all scripture is given by the inspiration of God, and is profitable for doctrine (II Timothy 3:16a). The Greek word translated as ‘doctrine’, didaskalia, invokes the idea of that which is taught, or which belongs to a teacher. Hence, the word translated ‘doctrine’ means, quite simply, ‘teaching’ – apparently a very straightforward definition easily grasped by Bible students. However, in order to discern the true value of what doctrine entails, one must consider the extent of teaching; invoking a few passages of loosely related scripture might satisfy a general definition of doctrine in the minds of some, but a merely casual relationship of words and phrases does not justify beliefs that must be defended against those who would attempt to discredit or defame. A more complex and comprehensive system of beliefs must be used, standing firmly on a foundational set of tenets that stand up to scrutiny and criticism. Scholarly supporters of doctrines which meet these criteria welcome higher criticism, giving adherents opportunity to explain in detail underlying ideas and beliefs that form the doctrine in question. W. Gary Phillips identifies this systematic and logical defense of Christianity as apologetics¹.

Up to now, our definition of doctrine has meandered from virtually one end of the spectrum to the other – it can mean ‘teaching’, ‘set of beliefs’, or ‘complex system of beliefs’, undoubtedly leaving some extremely confused. The difficulty of trying to define doctrine represents one of the inherent problems when dealing with a topic such as apologetics. This is not unlike the situation presented by Humpty Dumpty in Alice in Wonderland, where the speaker manipulates the meaning of words for his or her own benefit, regardless of what the listener expects the word to represent². Confusion, of course, should not the intent; however, this example demonstrates the importance of settling upon a definition that can be used consistently. While it is true that the term ‘doctrine’ can be applied to each of the definitions stated earlier, we should take a specific definition and stick with it. It cannot be too simplistic, because then ideas may be applied too loosely and we run the risk of misappropriating a particular meaning to areas unintended by the speaker or writer. Use an overly restrictive definition, and we might end up eliminating situations where it can be applied correctly. Therefore, the challenge is to arrive at a definition that involves some level of complexity while maintaining flexibility in application. It must be able to demonstrate inclusivity where appropriate, while limiting its application to what is sensible.

Definition of ‘doctrine’

Understanding that one can form a doctrine from a group of beliefs either written down in a systematic manner or created from disjointed thoughts of the mind, we should probably set forth boundaries what can be considered as doctrine for the purpose of this book. Hence, we will exclude scientific and philosophical ideas (even though we will employ some techniques that may be considered either scientific or philosophical – if not both), for the focus here is not scientific theories or philosophical treatises, but theological principles. Furthermore, since this discussion involves the sound application of Christian principles and ideals, it seems logical that the Bible becomes a major arbiter in deciding what can be considered part of doctrine. In addition, it will be easier to progress from the complex to the simple rather than vice versa, so our definition should be complex enough to incorporate several guidelines that will help us in determining the validity of various doctrinal aspects – we can always explain in terms of the definition by using examples that illustrate the point. It would be much more difficult to use a simplistic definition and then try to ‘stretch’ it to cover specific points. Are we making up definitions merely to fit our own purposes? No, but we are certainly attempting to use a qualitative approach to incorporate major aspects. The more descriptive the definition, the greater confidence one can have to apply that definition to a multitude of circumstances.

Using the guidelines stated above, we can therefore present a sufficient definition of ‘doctrine’ – a comprehensive, aggregate system of interrelated beliefs that formulate a basis of thought, which can be applied to one’s perspective and explanation of the surrounding environment. In short, a doctrine allows a person to act based on what he or she believes, because it governs most, if not all, of that individual’s life. It then follows that the doctrine in question must have the capability of allowing someone to put its tenets to work on a regular basis, form a basis for one’s outlook on life, and explain to a satisfactory level events that take place in the environment – events that affect the individual applying the doctrine. This applies especially to religious faiths and beliefs, as a chief objective of any religion is to present a way of life, whether it is Buddhist, Islamic, New Age, or Christian. Doctrine provides the basis as to why one should adhere to a particular set of beliefs. Without such validation, one cannot choose the path presented by a particular faith with confidence, and therefore that individual becomes ripe for falling under the influence of others. Paul alludes to this when warning believers against being unduly swayed by ‘every wind of doctrine’ (Ephesians 4:14), drifting towards whatever seems to offer the most at the present. Such a person does not stand for anything and his or her life reflects that state of mind, without purpose and without direction.

According to the definition previously stated, doctrine is comprehensive. This doesn’t necessarily mean ‘complicated’ or ‘esoteric’, although it can be; it merely states that doctrine cannot consist of merely one or two statements. In other words, there must be multiple sources to confirm a particular facet or idea; this concept aids in preventing misinterpretation or misapplication. The idea of having more than one source or witness adds more credibility to a particular idea while avoiding the appearance of biased interpretation, or tenets that arise, at least in part, from thoughts and experiences brought by the interpreter. In addition, the multiplicity of sources provides for easier explanation of one’s point of view, as examples can be brought to bear more readily. Isaiah provided an instance of using the comprehensive principle, at first seemingly to confuse rather than guide or shed light by using various scriptures to ensnare or trip those who rebel against God. However, this application does not detract from the usefulness of doctrine to those who believe, instead demonstrating the ability of God’s doctrine to become incomprehensible to those who refuse to live by its precepts (Isaiah 28:9-13). Unbelief and disobedience by the audience, rather than inherent confusion in the message, contributes to the inability to adhere. In support of the idea of doctrine as comprehensive, Paul the apostle implied that study allows the saint to become approved through knowledge of God’s precepts. ‘Rightly dividing’ the word of truth requires interpretation and analysis, involving a comprehensive study that allows one to build a doctrine reflecting what the Lord intended (II Timothy 2:15). In contrast, the child of God is to avoid ideas void of holiness (Gk., bebelos) or empty words that spark controversy (kenophonia) – the point here being a person who employs such a strategy fails to perform a comprehensive study of scripture but instead ‘leaned to one’s own understanding’, therefore missing the intended idea (Proverbs 3:5).

The quality of doctrine to be aggregate brings up the notion of being cumulative. Not only should doctrine sufficient to lead one’s life be comprehensive in using multiple sources, but each source should build upon another, adding its voice to supplement others. Referring back to Isaiah’s proclamation, the scenario presented is that of thoughts, statutes, precepts and ideas built upon each other. Each passage and thought, by itself, may not demonstrate a viable doctrine; but added to each other they lend individual strengths to present cumulatively a strong doctrine buttressed by the presence of each one. In his epistle to the Ephesians, Paul illustrated the value of bringing together the inspired writings from both prophets and apostles, all built upon the foundation of Jesus Christ (Ephesians 2:20-22). These writings create a template for believers to both grow and meld into a living, dynamic body, headed by the teachings that Christ imparted to His followers (I Corinthians 12:12-13). The danger of not using the aggregate principle to develop doctrine can be seen in the proliferation of so-called ‘teachers’ and ‘prophets’, who apply clearly disparate scriptures referring to different contexts in building a disjointed doctrine that only appears strong in the eyes of those who dispense it.

The terms system and interrelated invokes a picture of a dynamic organism or group of organisms that act as one for the betterment of all. System implies a community of various entities that use their abilities to work synergistically so that the phrase ‘the whole is greater than the sum of the parts’ rings true. The human body contains several systems consisting of organs and tissues working together to perform vital, essential actions enabling the body to transport nutrients, carry oxygen, transmit messages, provide infrastructure and support, eliminate wastes, ferry defensive mechanisms, and a host of other duties. A vibrant doctrine, in essence, contains the same support from various areas; Biblical doctrines must be systemic in nature in order to provide enough support for an individual to effectively abide by its precepts. It provides strength, brings refreshment, transmits words of encouragement, exhortation and discipline, eliminates false teachings, and presents a defense against that which would cause irreparable harm. At the same time, systems are interrelated to one another, adding a level of complexity in organization rather than understanding. Some Biblical truths are easier to understand than others, but each category of truths form a particular sub-doctrine that acts in an interrelated fashion to other sub-doctrines. This creates a vibrant doctrine that can be at once rigid and inflexible in dogmatic issues, yet flexible enough to be applied over the shifting cultures and mores of a changing society. As an example, Biblical sub-doctrines of man, God, and salvation each form a system from aggregate scriptures located in multiple sources which build upon each other to present a comprehensive whole. In turn, these sub-doctrines are interrelated to present a picture of how, when, and why God brought salvation to mankind, forming a doctrine incorporating various building blocks. To Titus, Paul exhorted him to speak of those things which become sound doctrine, building a case from comprehensive Scriptural sources to form into Biblical doctrinal systems, which when presented become basic Christian doctrine that is healthy and whole (Gk., hugiaino – sound – Titus 2:1).

If a doctrine cannot form a basis of thought, it becomes useless to the user except as fodder for debate and discussion. While there are philosophers who quite happily arouse discussion for the sake of argument, most individuals only use doctrine when it becomes a mechanism by which one navigates the world around them. For this to happen, doctrine must form a basis for thoughts, opinions, beliefs and other subjective manifestations. By ‘subjective’ we should not imply that doctrine itself be based on subjective criteria; on the contrary the more facts are involved in a doctrine, the more solid the doctrine becomes. However, after studying facts in whatever form they may be presented, a person has the choice to use one’s opinion to accept or reject the findings. If the choice is to accept what has been presented as doctrine, then one’s belief system and resultant opinions become based on the tenets of that particular doctrine. The stronger the belief that such tenets are factual, the stronger the adherence of the believer will be. As a corollary, the stronger the belief, the lesser the chance one will be swayed by doctrines which differ. Paul was so adamant about the gospel of Jesus Christ that he considered anything different (even slightly) as ‘accursed’ (Galatians 1:8-9). In addition, his determination that nothing could separate him from the love of God was partly tied to his undying steadfastness to what was taught him (Romans 8:35-39).

Perhaps the most important step follows doctrine development and adherence. It is difficult, if not impossible, for an individual to take what has been taught, formulate various aspects of teachings into a comprehensive, aggregate doctrine, base one’s interaction with the world around them upon such a doctrine – and then stay fully objective. While this statement may raise some eyebrows, it should not seem heretical for a Christian to be subjective in his or her application of doctrine. To clarify, subjectivity should not be in deciphering the word of God, but in how one applies what has been deciphered to the surrounding environment and situation. This is not about debating foundational points of truth and presenting ideas that go against the intended meaning in the Bible. Instead, this is about doctrine becoming alive in one’s life, for it is now applied to one’s perspective and how one looks at life in general. Not only does doctrine shape the life of an individual, but the individual in turn shapes the application of the doctrine through experiences, point of view, etc. For instance, an individual with abundant resources may share the same ideas as a destitute person on the concept of righteousness, but could differ how such righteousness is to be applied. For the former, an increase in contributions, sacrificing the benefits of some riches for comfort of others might be an acceptable and relevant example of righteousness, while the latter may put more emphasis on time and service. Both are right, as righteousness manifests itself in many ways, but the emphasis of one may differ from that of another – therefore, the two may respond differently to the same call for righteousness. What ties Christians together are similarities of basic, fundamental portions of Biblical doctrine. This cannot and should not be understated, for these similarities are what make the body one. However, no one should expect the application of doctrine to an individual’s life to be the same in all cases. As everyone in the body has a different function, the doctrine of Jesus Christ must be applied in various ways for the body to become a true organism, vibrant and lively in both purpose and deed.

The purpose of this exercise is not to foment division, encourage strife or form schisms within the body of Christ. There has been too much of this already, which has resulted in accusations of impiety and heresy being hurled back and forth between conservative and liberal factions of Christianity. Neither does this book promote ecumenical movements that profess tolerance and love in unity at the cost of adherence to fundamental, unchanging and unyielding aspects of doctrine. While understanding the importance of allowing flexibility within the doctrine to guide one’s life, there must be a standard which the true Christian must follow, not open for debate, discussion or compromise. As it should be, the foundational aspects of the doctrine must be the same for everyone. Paul alludes to this in his first letter to the Corinthians, remarking that although various materials may be applied, the foundation must start with Christ (I Corinthians 3:10-11). We have a tendency of using peripheral topics as foundational pillars of doctrine while letting the true pillars soften and decay in an attempt to draw more adherents. Paul rebuked this tendency, reminding all that while Peter, Apollos, Paul and others may have taught, all teaching comes eventually from the direction of Christ – and to Him alone should our allegiance lie (I Corinthians 1:10-17). As he commented in Ephesians, there is ‘one Lord, one faith (doctrine), and one baptism’; the application may differ, but the doctrine itself remains the same – and must be preserved in such a manner (Ephesians 4:3-6). To do otherwise invites a breakdown of the very system of doctrine that kept our forefathers, exposing us to the very real threat of eventual and inevitable dissolution of our set of beliefs. Not only can we not allow this to happen, but we must preserve our doctrine for those who come after us. God expects nothing less.

The meaning of ‘Apostolic’

Many have heard of the terms ‘Lutheran’ (stemming from the teachings of Martin Luther), ‘Presbyterian’ (alluding to presbyters noted in the New Testament), ‘Baptist’, and ‘Methodist’. While arguably a majority of people do not know what these terms mean (or even where they were derived), they at least understand the words listed above identify groups sharing similar beliefs that classify them collectively under the umbrella of what we refer to as Christianity. Historically, these have been the largest organizations of Protestant Christianity and have accordingly formulated doctrines which state their position on a variety of items, many considered important to the concept of salvation. Other terms are used to identify adherents of other religions and sects through either historical reference or stated purpose, including Jehovah’s Witnesses, Mormons, Buddhists, Islamists, Roman Catholics, and others. Some of the above contain doctrinal tenets that uplift Christ, while others assign Him to a place of respect while denying Him deification (and therefore also denying Him worship and allegiance). Nevertheless, regardless of the faith, religion or sect, it can be stated with little doubt that for each group, a systematic doctrine has been codified, written down and recorded so that anyone who would embark on following that doctrine would have sufficient information to guide one’s life or relationship with others.

It must be stated here, with full intent of disclosure, that the premise of this book is to defend what some call the Apostolic doctrine, which correlates in some instances with those of other Christian sects and faiths, but which also diverges in several important areas. Before beginning on such a journey, it would be best to give some type of explanation as to what entails being ‘Apostolic’. It appears the best way to introduce this term is to begin with a broad overview, and then commence explaining what the various sub-doctrines contain. In this way, each sub-doctrine can be stated within the context of the overview – if the sub-doctrine does not adhere to the overview, then it cannot be a part of the overall doctrine and must be discarded. As stated in the earlier definition, each Apostolic sub-doctrine must have features that are comprehensive (found in multiple sources), aggregate (leading to ideas and themes among similar scripture that buttress each other), systemic (forming a system of themes that lend support to entire groups of scriptures), interrelated (finding support across themes while demonstrating clear relationships with other sub-doctrines), and that can form a basis of thought in which one can be guided though interactions with the environment – all while staying true to the overview of Apostolic…which is simply ‘of the apostles’. In short, Apostolic doctrine (or teaching) is that which inherently comes from the words spoken and written by the apostles (and blessed by Christ). In addition, what Jesus taught while He was on this earth was given to His disciples, and they in turn propagated His story to the entire world – with a gigantic boost from the power of the Holy Spirit (Christ in us, the hope of glory – Colossians 1:27).

Various avenues throughout the Bible are used to formulate the Apostolic doctrine, from both the Old and the New Testament wherever applicable. It is understood that as Jesus used the older scriptures to bring forth new concepts regarding the kingdom of God, so the apostles used the law and the prophets to explain the changing dispensation from law to grace, to confirm the importance of the coming of Jesus Christ, and to hope for His return. ‘Apostolic’ does not imply that the sole source of doctrine emanates from the Epistles (written or derived from the teachings of Paul, Peter and John, among others), for to insinuate this strict interpretation of ‘Apostolic’ would either nullify or downgrade the impact of teachings held to come directly from Christ. As it is, the apostles either wrote of their experiences with Christ (Matthew, John), had them dictated to others to write (Mark via Peter), or compiled what was known to others (Luke through Paul). As their main subject was Jesus, the Apostolic doctrine must revolve around Jesus; to do otherwise would deny the very power that enabled the writers to pen their thoughts and memories under the direct inspiration of Christ. Even in the epistles, the main subject in each letter, whether written to churches or to individuals, was Christ. Paul said as much when he remarked that he didn’t want to know about anything among them except their adherence to Christ and their faith in the saving power of His crucifixion (I Corinthians 2:2). Simply put, the Apostolic doctrine is very truly the doctrine of Christ – and should be taken as such in its intent.

So, what is Apostolic doctrine? Several terms have been used to explain it, including ‘Pentecostal’, ‘Oneness’, and ‘Holiness’, in many cases substituting for ‘Apostolic’. Each word describes a particular facet of Apostolic doctrine, and therefore may be somewhat misleading as neither fully denotes the entire aspect of what Apostolic entails. ‘Pentecostal’ denotes the experience that first began in the second chapter of Acts, referring to the indwelling of the Holy Spirit. ‘Oneness’ describes the idea of the Godhead being incorporated fully in the person of Jesus Christ. ‘Holiness’ illustrates the type of life that one is to live as a follower of Christ. All three describe a particular aspect of the Apostolic doctrine, but if taken literally, only refers to sub-doctrines that, while significant, do not describe the entire system of ideas and tenets that form the body of Apostolic belief. While Apostolic doctrine contains Oneness ideas, Pentecostal applications and Holiness guidelines, it also involves such varied aspects as eternal security, eschatology, praise and worship, sin and forgiveness, marriage and divorce, and other subjects commonly experienced by saint and sinner alike. This breadth requires a system of beliefs that is at once flexible to fit one’s life experiences yet rigid to endure the test of time without compromise, explainable by rank-and-file adherents while comprehensive in scope to reflect Biblical themes presented by doctrinal teachers. In addition, the doctrine must be defensible against critics and skeptics by using sound hermeneutical principles. From this point forward, the defense of the scriptures from an Apostolic viewpoint will be the theme of this book.

Why defend the Apostolic doctrine?

Various Christian faiths, sects and denominations use apologetics to present logical arguments that validate various tenets of their doctrine, providing those who believe with defensible reasons for their faith. The use of apologetics reaches back to the earliest fathers of the early Christian church. In fact, one of the greatest apologists known in the church age was Paul, who through the influence of the Holy Spirit developed much of what we use today as foundational truths, defending the gospel of Christ against the opposition of Judaizers and the growing influence of Gnosticism. The term ‘apologist’ was first applied to Christian writers of the second century A.D. as they responded to slanderous accusations that arose from misunderstandings about what Christianity was about. Several apologists who ably defended the Christian faith against its opponents during this period of time include Quadratus, Miltiades, Theophilus of Antioch, and Justin Martyr³. Other well-known apologists who arose later included Irenaeus, Tertullian, and Augustine.

A common thread on the use of apologetics is the recording of information so that others can read the arguments presented. Many authors have arisen to present, argue, debate and prove diverse topics that substantiate one doctrine or set of beliefs, usually while attacking others. Whether the purpose is to defend or attack, the author provides a written record that others can refer to in order to gather proof of a doctrine’s validity (or lack thereof). The writings can then be stored for future reference and study, assisting in building allegiance to the doctrine one has chosen to direct one’s activities. The Apostolic doctrine, in many cases, has not received the benefit of such written records, instead being passed from one generation to another by the use of highly charismatic and anointed preachers and teachers that leave an indelible mark on the minds of listeners. This method does serve to strengthen adherence based on personal influence; however, a drawback of this method is that verbal communication can be easily misconstrued, misinterpreted, or simply forgotten, as those who speak the words do not have time to explain their viewpoint thoroughly, instead concentrating on proclaiming the good news of Christ to those who need Him in their lives. In addition, performing research to discover others who have recorded similar beliefs and their arguments supporting such beliefs proves to be extremely difficult, often resulting in the extensive use of a few sources, lessening the veracity of arguments in the eyes of opponents. While the lack of written sources has been partially addressed through the use of media such as DVDs, podcasts, streaming, and other methods, the written document still affords the most productive method for studying doctrine.

There have been some authors who have arisen in our day that provide an educated and systematic defense of the Apostolic doctrine, but by and large those who adhere to it receive their source for doctrinal defense from those who proclaim the doctrine orally and from their own study of the word of God. This perhaps makes for a more personal bond (at least in the short run), but the believer that does not possess adequately the tools of hermeneutics and research runs the risk of committing errors that negatively affect doctrinal understanding. The errors could eventually lead to a weakened grasp of one’s belief or the creation and germination of ideas that can potentially cause schisms within the church. On the other hand, a stable of competent and experienced Apostolic apologists can codify themes, ideas, and topics with a presentation of pros and cons, providing believers with a systematic understanding of their faith. Not surprisingly, this systematic approach can bring a sense of harmony and unity; after all, can two people walk together, except they agree (Amos 3:3)? Perhaps the question can be reformulated as a statement; there can be no unity between believers unless they agree on what they believe. A group of Christians who have a working knowledge (that is, a knowledge that gives them the ability to explain what they believe to the random layperson) of their doctrine, all believing the same aspects of that doctrine, are more apt to share ideas and therefore become more closely intertwined in their thoughts and beliefs. Those who may not understand as well will tend to lean more on those who do, while the more advanced will readily give instruction to buttress the faith of the less experienced. If the group obtains access to documentation that codifies their belief, explains their faith and defends their doctrine, then that information can be read, studied and discussed, all the while providing roots to that belief. In a capsule, Apostolic apologetics can greatly assist in promoting both unity and strength to congregations, ministerial groups, and other ecclesiastical organizations. Hence, the promotion of unity provides the greatest value of Apostolic apologetics; certainly, such a goal is not only obtainable, but highly desirable.

To paraphrase a particular saying, Whatever is worth defending is worth defending well. This by no means requires the saint to participate in heated discussions that lead to emotional confrontations, but at the same time, it does the saint little good to present a doctrine or sub-doctrine that can neither be explained nor defended. Hence, the apologist must use reasoned, logical arguments that enlighten rather than confuse, that explain even as they defend, to present to the naysayer and skeptic rational conclusions based on Biblical fact and truth. It bears noting that there will always be those who, even in the face of undeniable facts, will continue to believe their own point of view. Therefore, the overly aggressive pursuit of opponents should not be encouraged; bludgeoning others with reams of facts and scripture often leads to rejection by someone just as determined and perhaps more likely to show his or her frustration with the presenter. However, if that person sincerely asks regarding the ‘hope that lies within us’, a Christian should be able to present a theologically reasoned point of view based on the Word of God and led by the Holy Spirit. In addition, the more one knows how to describe, explain, and defend the various areas of Apostolic doctrine, the more one will be able to teach others and influence them to at least explore its tenets. Lastly, one must note that while salvation is truly for everyone, not everyone will be saved – and it’s not up to the one imparting the Word to open the hearts of the unbeliever. It takes God Himself to lead a soul to the waters of salvation. Therefore, if the apologist is effective, he or she will allow the Lord to guide the words being written, for it is God that gives the increase, not us (I Corinthians 3:6-7). The words will do the talking, not the vessel through which the words are being imparted. To do otherwise risks inviting pride into the equation, muting the effect of Christ.

It goes without saying that the Apostolic doctrine does not have a wealth of adherents, as some of its tenets run somewhat counter to mainline Christian teaching. It will be important to understand, therefore, that stiff criticism may arise; it becomes vital to remember that doctrine, as defined earlier, must not waver. Biblical sources must be comprehensive and aggregate; conclusions drawn from these sources must be able to form a system of ideas and thoughts based on Biblical fact. Research cannot be disjointed, and scripture must not be taken out of context to try to force ideas gleaned from Biblical passages into a preconceived notion or prejudice. Consistency should be practiced to add legitimacy; there are few things that destroy an argument faster than apparent inconsistencies that cannot be explained. In fact, any apparent inconsistencies that cannot be explained are, quite simply, inconsistencies – period.

Set for the defense

In his epistle to the Philippians, Paul contrasted those who preached the gospel through the motivation of envy and strife with those who preached due to a sincere love of the Word and of others (Philippians 1:15-17). For those who followed the latter approach, Paul proclaimed that not only was he with them, but he was placed by God to defend the good news. The Greek word translated ‘set’ in the KJV (keimai) denotes being placed somewhere, not randomly, but with a definitive purpose in mind. While some have taken this scripture to mean that Paul was steadfast and unmoved in his resolve to guard the gospel against attack, the true meaning appears to be more on the lines of God placing Paul in a position where he can readily provide an explanation of the hope that lies within him (I Peter 3:15). It still requires a determined mindset and an unwavering commitment to the doctrine, but it also contains the meaning that only God can provide what is needed to put the preacher, the scholar, or the apologist in a place where he or she can be most effective to defend the gospel. Hence, any explanation or defense must be from God’s leadership and guidance, coupled with an uncompromised love for His message and what that message can do for those who allow themselves to listen reasonably. In short, one should not use apologetics to destroy others, but rather to lovingly guide the uninitiated and the unbeliever to a place where they can make an informed decision regarding the truth. Paul the apostle embodied this principle while he preached, endeavoring to teach others the will of God through the revelation of Jesus Christ and providing reasoned arguments to those who would oppose him. It seems he never shied away from confrontation even though he never instigated it, nevertheless, his logic was spiritual, always led by the power of the Holy Ghost. Through this method, Paul (in conjunction with the teachings of Peter, John, James and Jude) not only formulated a strong doctrine centered on the incarnation, birth, death and resurrection of Jesus, but also constructed a defense with the ability to withstand the doubts and criticism of skeptics through over twenty centuries.

This book, in striving to follow the example of Paul and the other apostles, attempts to explain some of the basic pillars of the Apostolic doctrine by using a variety of sources, especially the Bible (both Old and New Testament scriptures). In addition, what is explained must stand on its own, meaning a competent defense that others cannot dismiss through a cursory glance of the Scriptures. Therefore, much attention will be given to arguments presented that oppose the doctrine, illustrating their viewpoints before delivering conclusions that provide a reasonable answer. There are no illusions here; this book does not purport to be an exhaustive treatise on the apostles’ doctrine even though many topics will be discussed. Theologians and scholars can use a myriad of sources at their disposal, including an involved study of Greek and Hebrew, drawing from the works of church fathers and philosophers, and using the ideas of various thinkers throughout history. We will leave such in-depth study to them. Instead, the aim of this exercise is to present to the rank-and-file believer in the Apostolic faith some type of support for what they believe, to counter disparaging remarks that some will use as an attack in order to shake their doctrinal foundation. Greek and Hebrew will be used, whenever appropriate, to obtain a truer meaning of certain scriptures. In the spirit (so to speak) of attaining a clearer understanding of Biblical intent, discovering scriptural and historical context will be extremely important, as well as a systematic approach applicable to relationships between writers and sections of the Word of God and the use of commentaries to amplify and explain difficult passages. In the end, however, everything must line up with the Word – and any attempts to do so must be guided by the Holy Spirit.

The intent of this book is to codify the Apostolic doctrine and present a sufficient defense for those who have questions and doubts regarding it. As Paul was placed by God to defend the gospel in the best way possible, the goal of this book is to be placed in the best position available to defend the Apostolic doctrine so that others may also be placed eventually by God, through the words written therein, in positions where His words can be spoken to answer the skeptics. It will be understandable that for those with differing points of view and inherent bias in their beliefs, this book may seem to be an exercise in futility. It must be noted that everyone brings a certain amount of bias into Scriptural study – the key here is to minimize the biases that force one to place information derived from scriptures into preconceived areas