#church-unity — Public Fediverse posts

The Problem of False Preacher Teacher Clerical Ministering Within Modern Day Churches

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The Problem of False Preacher Teacher Clerical Ministering Within Modern Day Churches

The table of the Lord is Holy.

The food we receive must come from the Priest-King Himself—pure, undefiled, and flowing from the Holiest of All.

Yet in our time, that table has been defiled.

The church has become a place where food offered to idols is served. These idols are not of wood and stone but of political causes, cultural trends, social programmes, and false moral appearances. They are the idols of the age, and they have been brought into the sanctuary.

The Social Gospel, with all its political causes and cultural trends, is such an idol.

It sounds compassionate to the natural ear, but it sacrifices the true Gospel on the altar of this world. It offers earthly reform where the Priest-King Jesus Christ offers heavenly reconciliation.

It speaks of systems and power where He speaks of the cross and the throne of grace. It rearranges deck chairs on a sinking ship. It offers programs where it should offer presence. It offers politics where it should offer peace. It offers activism where it should offer adoration.

This is not the Gospel. It is a counterfeit—a substitute that speaks of earthly kingdoms while ignoring the heavenly. It is food wrapped in pretty paper, but inside is rotting meat. It is a deception, a snare, and a trap.

Congregations that consume this food are not being heart-fed; they are being mind-fed. Their souls are starved while their minds are filled with the philosophies of men. Those who serve this food as if it were the Gospel are not acting as faithful shepherds of the flock; they are leading souls away from the true pasture.

We make it very clear, we do not seek merely to promote our own theology within COFE-CYEM by pointing the finger at (any) other theologies, denominations or faiths. COFE-CYEM itself makes many claims around our theology, our belief system and our faith.

We do not expect or ask everybody to just blindly believe our way of seeing and believing. All we seek is to call attention to the issue of the church and faith itself being used as a Trojan Horse for (worldly) purposes in order to further the interests of man and not God Himself.

We implore our followers respectfully – if you ever feel, suspect or see anything whatsoever within our own theology or posts here on COFE-CYEM that you believe is pushing (worldly) purposes or schemes, then please call us out and expose us.

We are no different or more righteous than any other brother or sister in Christ. But if we were to be found (using) the true Gospel as a Trojan Horse to push a false Gospel for our own purposes – then we are truly lost indeed.

The Nature of the Deception

The danger arises whenever social action, political programmes, or cultural causes become substitutes for the proclamation of Christ crucified and risen, rather than fruits flowing from communion with Him.

The New Testament consistently presents love for neighbour and care for the poor as genuine expressions of faith, not as alternatives to it.

The error is not in caring for the needy or seeking justice. The error is in presenting such activities as the Gospel itself, or as a sufficient substitute for repentance, faith in Christ, and the new birth.

Those who preach this substitute gospel speak of power where the Priest-King spoke of weakness. They speak of victory where He spoke of the cross. They speak of this world as if it were the only world. They have departed from the faith and given themselves over to the spirit of the age.

They have exchanged the Gospel of the finished work for a gospel of social reform. They have exchanged the cross for a political platform. They have exchanged the throne of grace for a seat of power. They have exchanged the rest that remains for the restless striving of the world. They have exchanged the Holiest of All for the outer courts of carnal religion.

This is not a judgment on persons but a discernment of teaching. We do not know the hearts of those who preach these things, and we leave their final judgment to God.

We are called to test the spirits and to distinguish between the pure food of the Gospel and the poisoned food that has been offered to idols. The warning is not against individuals but against the teaching itself, which, however attractively packaged, leads away from Christ.

The Rot Beneath the Wrapping

False teaching often comes wrapped in the language of the Bible, the imagery of the cross, and the emotions of the congregation. It speaks of love, justice, and compassion, but it hollows out their meaning. It is like the fig tree that had leaves but no fruit—a show of life without the reality of life.

Congregations that consume this food are being fed a diet of politics, activism, and social reform, but they are not being fed the pure Word of God.

They are being told to fight for earthly causes, but they are not being told to enter the Holiest of All. They are being told to change the world, but they are not being told to rest in the finished work of the Priest-King.

They are being told to be activists, but they are not being told to be worshippers. They are being told to build the kingdom of God on earth, but they are not being told that the Kingdom of God is within them.

The food that is being served is a gospel of the flesh, a gospel of the world, a gospel of the age. It has no power to save, no power to transform, and no power to bring the soul into the presence of God.

It leads to exhaustion, burnout, and disillusionment. It leads away from the Priest-King, not toward Him. It leads to the outer court, not the Holiest of All. The invitation to serve God in the world becomes a substitute for the invitation to abide in Christ.

The True Gospel and the Mind of Christ

The real Gospel is not a gospel of prosperity, politics, or social reform disguised as salvation. It is not a gospel of emotional experience without transformation.

The real Gospel is this: Jesus Christ, the Priest-King has entered the Holiest of All through His own blood.

The veil is torn.

The way is open.

Every soul who draws near through Him receives mercy, finds grace, and enters the rest that remains.

He ever lives to make intercession.

He brings God to us and us to God. In Him, we are accepted. In Him, we are kept. In Him, the endless life of God flows freely to all who will come. That is the Gospel. Not a portion of it. Not a version of it. It.

The mind of Christ is not the mind of carnal man, which seeks power, recognition, and earthly comfort. The mind of Christ empties itself, takes the form of a servant, becomes obedient unto death, and is exalted by the Father. The mind of Christ builds the church on the rock of revelation, and the gates of hell do not prevail against it.

The mind of Christ measures faithfulness by abiding in the Father’s presence. Those who preach the substitute gospel do not have the mind of Christ. They have the mind of the flesh, the mind of the world, the mind of the age.

They have not entered the Holiest of All. They have not passed through the veil. They have not been cleansed by the blood. They have not received the endless life. They remain in the outer courts, serving the idols of the age.

The Call of This Hour: Wake Up and Return

The call of this hour is clear. The pews empty because souls are hungry for reality—not programs, not politics, not noise, but the living presence of God in truth. Congregations must wake up. They must open their eyes to the deception of false teaching.

They must stop eating the food that has been sacrificed to idols. They must return to the table of the Lord, where pure food is served—the finished work of the Priest-King, the open way into the Holiest of All, the rest that remains, and the endless life that flows from His intercession.

The table of the Lord has been turned into a place where food offered to idols is served. The Gospel of the finished work has been exchanged for a gospel of social reform. The cross has been exchanged for a political platform. The throne of grace has been exchanged for a seat of power.

The rest that remains has been exchanged for the restless striving of the world. The Holiest of All has been exchanged for the outer courts of carnal religion. The church has been used as a Trojan Horse for political purposes, hiding its true agenda behind the language of compassion, justice, and love.

The congregations that continue to consume this food are being poisoned. They are being led astray. They are being robbed of their inheritance. They are being kept from the Holiest of All, from the rest that remains, from the endless life, from the Priest-King.

The time has come for them to wake up. The time has come for them to return. The time has come for them to stop eating the rotting meat and to come to the table of the Lord, where pure food is served.

The true church of the real Gospel is often small, overlooked, and ridiculed. But it knows the voice of the Shepherd. It does not follow the stranger. It abides in the Word. It dwells in the Holiest. The true church does not eat food sacrificed to idols. It does not bow to the false gods of the age.

It does not compromise the table of the Lord. It preaches the real Gospel—Christ and Him crucified. It preaches the finished work. It preaches the endless life. It preaches the open way into the Holiest of All. It calls every soul to draw near. It calls every church to open the doors. It calls every believer to cease from striving and rest in the finished work of the Priest-King.

The Contrast: The Olive Tree and the Wicked

Psalm 52 powerfully contrasts the man who trusts in his own strength and deceit with the one who trusts in God’s unfailing love and flourishes in His house. The Psalm speaks of the wicked man who boasts of evil, whose tongue plots destruction, who loves evil rather than good, and who trusts in his great wealth and grows strong by destroying others.

This is the image of the one who trusts in his own strength, his own position, his own power. The Psalm declares that God will bring him down to everlasting ruin, snatch him up, tear him from his tent, and uproot him from the land of the living.

But the righteous is like an olive tree flourishing in the house of God, trusting in God’s unfailing love forever and ever. The righteous praises God forever and hopes in His name.

This is the image of the true believer—the one who trusts in the finished work of the Priest-King, who abides in the Holiest of All, who is sustained by the unfailing love of God through Jesus Christ who ever lives to make intercession.

The true believer does not boast in evil or trust in human schemes, false popular moral sounding social constructs or political power. The true believer trusts in the finished work of the Priest-King Yeshua Emet Melchizedek Salem—Christ Jesus—and abides in Him who has opened the way.

The Final Exhortation

The modern church stands at a critical hour. Many have turned the table of the Lord into a place where food offered to idols is served. The Social Gospel, with its political causes, cultural trends, and false moral appearances, has become the dominant offering.

It sounds compassionate to the natural ear, but it sacrifices the true Gospel on the altar of this world. It offers earthly reform where the Priest-King offers heavenly reconciliation. It speaks of systems and power where He speaks of the cross and the throne of grace.

We must not eat of any spiritual food that has been offered in sacrifice to an idol. The table of the Lord is holy. The food we receive must come from the Priest-King Himself—pure, undefiled, and flowing from the Holiest of All.

Those who preach the substitute gospel have turned the church into a platform for their political agendas. They have exchanged the Gospel of the finished work for a gospel of social reform. They have exchanged the cross for a political platform. They have exchanged the throne of grace for a seat of power.

They have exchanged the rest that remains for the restless striving of the world. They have exchanged the Holiest of All for the outer courts of carnal religion. They are not shepherds of the flock; they are servants of the spirit of the age, offering food that cannot satisfy the soul.

The true church of the real Gospel is often small, overlooked, and ridiculed. But it knows the voice of the Shepherd. It does not follow the stranger. It abides in the Word. It dwells in the Holiest. The true church does not eat food sacrificed to idols. It does not bow to the false gods of the age.

It does not compromise the table of the Lord. It preaches the real Gospel—Christ and Him crucified. It preaches the finished work.

It preaches the endless life. It preaches the open way into the Holiest of All. It calls every soul to draw near. It calls every church to open the doors. It calls every believer to cease from striving and rest in the finished work of the Priest-King.

The Fourth Truth stands. The dialogue continues. The fruit remains.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

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Thank you for visiting us today, we value you beyond mere words.

COFE Yeshua Emet Ministry (CYEM)
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The Church’s Political Captivity

The COVID-19 pandemic was ruthless on pastors. Every single decision felt like a “damned if you do, damned if you don’t” situation. You got in trouble if you kept your church open, and you got in trouble if you closed it. You got in trouble if you required people to wear masks, and you got in trouble if you didn’t. Every word of our communications had to be carefully crafted to avoid offending others. We worked our butts off creating online services that nobody really cared about or watched.

But even more difficult than this was the social and political tensions we had to address during that chaotic season. Christians became anti-science and conspiratorial. Instead of advocating for justice and caring for minorities, many in the church fought against such efforts. Instead of calling out political nonsense, the church seemed to defend it or support it.

At the start of the pandemic, many pastors were taking a stand on these issues, but in the end, there seemed to be only a few. Too many of them had been crucified by their congregants early on for speaking out. They were walking on eggshells.

I started hearing a very similar testimony among pastors during that time. They each shared that they once made an online post, and their social networks blew up. At first, they were stunned by the comments, but after enough arguments, they decided that talking was pointless. “People never change their minds online,” they’d say. Or “ I don’t want to sow disunity in the church.” Or “Frank and Mary came after me, and they’re the greatest Christians I know! So maybe I shouldn’t speak.” Pastors used these kinds of logic to shut themselves up.

Many Christians have sacred idols they have not yet deconstructed, and it’s because pastors aren’t addressing the golden calf in the room. We all know the unspoken rule: American political issues are so deeply spiritual and important that pastors are not allowed to address them—unless the pastor shares the opinion of the majority of congregants. That is to say, pastors can generally say whatever they want politically, so long as it leans Republican or Conservative. 

The room is rigged, and it’s because pastors have spent the last several decades only making certain kinds of political statements, using certain kinds of political buzzwords, and addressing certain kinds of political issues. No one has to ask how the church leans, because these “certain kinds” of things have already made it clear. Pastors and congregants who stray from these views often stay quiet for their own protection, lest they be told that they’re not a Christian.

The church needs help. It is not meant to be defined by what a political party thinks, but by what Jesus thinks. And there is no way that any political party anywhere in the world has captured that.

The Church’s Political Captivity

The COVID-19 pandemic was ruthless on pastors. Every single decision felt like a “damned if you do, damned if you don’t” situation. You got in trouble if you kept your church open, and you got in trouble if you closed it. You got in trouble if you required people to wear masks, and you got in trouble if you didn’t. Every word of our communications had to be carefully crafted to avoid offending others. We worked our butts off creating online services that nobody really cared about or watched.

But even more difficult than this was the social and political tensions we had to address during that chaotic season. Christians became anti-science and conspiratorial. Instead of advocating for justice and caring for minorities, many in the church fought against such efforts. Instead of calling out political nonsense, the church seemed to defend it or support it.

At the start of the pandemic, many pastors were taking a stand on these issues, but in the end, there seemed to be only a few. Too many of them had been crucified by their congregants early on for speaking out. They were walking on eggshells.

I started hearing a very similar testimony among pastors during that time. They each shared that they once made an online post, and their social networks blew up. At first, they were stunned by the comments, but after enough arguments, they decided that talking was pointless. “People never change their minds online,” they’d say. Or “ I don’t want to sow disunity in the church.” Or “Frank and Mary came after me, and they’re the greatest Christians I know! So maybe I shouldn’t speak.” Pastors used these kinds of logic to shut themselves up.

Many Christians have sacred idols they have not yet deconstructed, and it’s because pastors aren’t addressing the golden calf in the room. We all know the unspoken rule: American political issues are so deeply spiritual and important that pastors are not allowed to address them—unless the pastor shares the opinion of the majority of congregants. That is to say, pastors can generally say whatever they want politically, so long as it leans Republican or Conservative. 

The room is rigged, and it’s because pastors have spent the last several decades only making certain kinds of political statements, using certain kinds of political buzzwords, and addressing certain kinds of political issues. No one has to ask how the church leans, because these “certain kinds” of things have already made it clear. Pastors and congregants who stray from these views often stay quiet for their own protection, lest they be told that they’re not a Christian.

The church needs help. It is not meant to be defined by what a political party thinks, but by what Jesus thinks. And there is no way that any political party anywhere in the world has captured that.

The Church’s Political Captivity

The COVID-19 pandemic was ruthless on pastors. Every single decision felt like a “damned if you do, damned if you don’t” situation. You got in trouble if you kept your church open, and you got in trouble if you closed it. You got in trouble if you required people to wear masks, and you got in trouble if you didn’t. Every word of our communications had to be carefully crafted to avoid offending others. We worked our butts off creating online services that nobody really cared about or watched.

But even more difficult than this was the social and political tensions we had to address during that chaotic season. Christians became anti-science and conspiratorial. Instead of advocating for justice and caring for minorities, many in the church fought against such efforts. Instead of calling out political nonsense, the church seemed to defend it or support it.

At the start of the pandemic, many pastors were taking a stand on these issues, but in the end, there seemed to be only a few. Too many of them had been crucified by their congregants early on for speaking out. They were walking on eggshells.

I started hearing a very similar testimony among pastors during that time. They each shared that they once made an online post, and their social networks blew up. At first, they were stunned by the comments, but after enough arguments, they decided that talking was pointless. “People never change their minds online,” they’d say. Or “ I don’t want to sow disunity in the church.” Or “Frank and Mary came after me, and they’re the greatest Christians I know! So maybe I shouldn’t speak.” Pastors used these kinds of logic to shut themselves up.

Many Christians have sacred idols they have not yet deconstructed, and it’s because pastors aren’t addressing the golden calf in the room. We all know the unspoken rule: American political issues are so deeply spiritual and important that pastors are not allowed to address them—unless the pastor shares the opinion of the majority of congregants. That is to say, pastors can generally say whatever they want politically, so long as it leans Republican or Conservative. 

The room is rigged, and it’s because pastors have spent the last several decades only making certain kinds of political statements, using certain kinds of political buzzwords, and addressing certain kinds of political issues. No one has to ask how the church leans, because these “certain kinds” of things have already made it clear. Pastors and congregants who stray from these views often stay quiet for their own protection, lest they be told that they’re not a Christian.

The church needs help. It is not meant to be defined by what a political party thinks, but by what Jesus thinks. And there is no way that any political party anywhere in the world has captured that.

The Church’s Political Captivity

The COVID-19 pandemic was ruthless on pastors. Every single decision felt like a “damned if you do, damned if you don’t” situation. You got in trouble if you kept your church open, and you got in trouble if you closed it. You got in trouble if you required people to wear masks, and you got in trouble if you didn’t. Every word of our communications had to be carefully crafted to avoid offending others. We worked our butts off creating online services that nobody really cared about or watched.

But even more difficult than this was the social and political tensions we had to address during that chaotic season. Christians became anti-science and conspiratorial. Instead of advocating for justice and caring for minorities, many in the church fought against such efforts. Instead of calling out political nonsense, the church seemed to defend it or support it.

At the start of the pandemic, many pastors were taking a stand on these issues, but in the end, there seemed to be only a few. Too many of them had been crucified by their congregants early on for speaking out. They were walking on eggshells.

I started hearing a very similar testimony among pastors during that time. They each shared that they once made an online post, and their social networks blew up. At first, they were stunned by the comments, but after enough arguments, they decided that talking was pointless. “People never change their minds online,” they’d say. Or “ I don’t want to sow disunity in the church.” Or “Frank and Mary came after me, and they’re the greatest Christians I know! So maybe I shouldn’t speak.” Pastors used these kinds of logic to shut themselves up.

Many Christians have sacred idols they have not yet deconstructed, and it’s because pastors aren’t addressing the golden calf in the room. We all know the unspoken rule: American political issues are so deeply spiritual and important that pastors are not allowed to address them—unless the pastor shares the opinion of the majority of congregants. That is to say, pastors can generally say whatever they want politically, so long as it leans Republican or Conservative. 

The room is rigged, and it’s because pastors have spent the last several decades only making certain kinds of political statements, using certain kinds of political buzzwords, and addressing certain kinds of political issues. No one has to ask how the church leans, because these “certain kinds” of things have already made it clear. Pastors and congregants who stray from these views often stay quiet for their own protection, lest they be told that they’re not a Christian.

The church needs help. It is not meant to be defined by what a political party thinks, but by what Jesus thinks. And there is no way that any political party anywhere in the world has captured that.

Pontiff Reinforces Church Stance Against Formalized Gay Unions, Stresses Broader Moral Focus

Pope Leo XIV says the Catholic Church will not allow formal blessings for same-sex couples. He wants to focus more on justice and freedom.

#PopeLeoXIV, #CatholicChurch, #SameSexBlessings, #ChurchUnity, #ReligiousMorality

https://newsletter.tf/pope-leo-xiv-no-formal-gay-union-blessings/

Pope Leo XIV has clearly stated that the Catholic Church will not approve formal blessings for same-sex couples. This is a firm stance against recent moves in some parts of the church.

#PopeLeoXIV, #CatholicChurch, #SameSexBlessings, #ChurchUnity, #ReligiousMorality
https://newsletter.tf/pope-leo-xiv-no-formal-gay-union-blessings/

Faith in action goes beyond Sunday worship. Study, serve, give, and stay united. A guide to living out Christian responsibilities in the AME Church.
Read here: https://www.maryvv.com/ame-christian-responsibilities/

#AMEChurch #Discipleship #FaithInAction #Stewardship #ChristianLiving #ChurchUnity

Autocephaly and the Age of Polarization

Autocephaly means “self-headed.” In the life of the church, it refers to a body that governs itself rather than being ruled by a higher authority elsewhere. In its proper sense, it is not necessarily rebellion, and it is not the same thing as schism. It can be a way of honoring local history, local language, local suffering, and local responsibility. A people may need space to pray, discern, and order their common life without being managed by a distant power that neither knows them nor loves them well.

There is something good in that. Not all unity is holy. Sometimes what is called unity is actually domination. Sometimes centralization silences the weak, flattens the local, and blesses the priorities of empire. In such cases, a measure of self-rule can be a form of dignity. It can protect a people from being absorbed into somebody else’s story. It can allow faith to be spoken in a native tongue, clothed in local memory, and embodied in forms that are truly rooted rather than imposed.

Yet every good thing casts a shadow.

What begins as the rightful desire not to be ruled can become the unrighteous desire not to be related. What begins as self-governance can harden into self-enclosure. In a polarized age, that danger is everywhere.

Communities wounded by neglect or control often retreat into their own certainty. They do not merely seek freedom; they begin to seek purity. They define themselves not only by what they are, but by what they are not. They become “self-headed” in the deepest and most dangerous sense: accountable to no one beyond themselves.

Then autocephaly becomes more than a church structure. It becomes a spiritual condition.

We can see this far beyond ecclesial debates. Political tribes become autocephalous. Media ecosystems become autocephalous. Families, congregations, movements, and even individuals become autocephalous. Each claims its own authority, its own facts, its own moral universe. Each comes to believe that dependence is weakness and mutual correction is betrayal. The result is not healthy difference within a living body, but a scattering of severed heads, each insisting it alone can see.

Modern polarization feeds on this instinct. People feel unheard, misrepresented, and overruled, so they gather with those who share their grievance. At first this may be a necessary act of survival. There are times when people truly must withdraw from abusive systems.

There are times when a community must say, “We cannot remain under this yoke.” But the wound that gives birth to separation can also become the justification for permanent alienation. The memory of harm becomes the theology of exclusion.

And here the church must be careful.

Christian faith is not a celebration of either domination or isolation. The body of Christ is neither a machine controlled from above nor a pile of disconnected parts. It is one body with many members, each distinct, each necessary, none sufficient unto itself. The hand is not the foot. The eye is not the ear.

Yet none can say to another, “I have no need of you.” The danger of our age is that we have become very skilled at saying precisely that.

So, the question is not whether local integrity matters. It does. The question is whether local integrity can remain joined to communion.

Can a people govern themselves without idolizing themselves? Can they protect their own life without imagining that all truth now resides only within their border? Can they remember that self-rule is a discipline of responsibility, not a license for self-absolutizing?

These are not only questions for Orthodox churches. They are questions for all of us. They are questions for congregations that split, for denominations that fracture, for parties that demonize, for citizens who sort themselves into mutually hostile worlds. They are questions for every person tempted to confuse conviction with closure.

Perhaps the deepest Christian word against polarization is not uniformity but communion.

Communion does not erase difference. It does not demand silence about injustice. It does not ask the wounded to pretend they have not been wounded. But it does insist that the goal of freedom is not merely separation. The goal is reconciled life. The goal is a community in which truth can be spoken, dignity honored, wrongs confessed, and relationship restored without coercion.

In that sense, the lesson of autocephaly for our time is double-edged. It reminds us that no community should be crushed under distant domination. But it also warns us that self-governance without shared life can become another captivity. We may escape the tyranny of others only to enthrone the tyranny of ourselves.

The church, if it is to speak faithfully in an age of polarization, must resist both temptations. It must reject false unity built on control, and false freedom built on estrangement. It must become a people capable of bearing difference without making an idol of division. It must learn again how to be many members with one life.

For the great question of our age is not simply who will rule. It is whether we still desire to belong to one another at all.

Pastors, pundits and needless schism, Part II

http://www.ConservaTibbs.com/p/pastors-pundits-and-needless-schism-2

Online "influencers" do not care about you. Your local church does.

#ChurchUnity #SuperApostles #LocalChurches

The early church has much to teach us about faith, unity, & generosity. Let's learn from their example and live out the Gospel today. 🙏💡 #ChurchUnity #FaithInAction #EarlyChurch

https://bdking71.wordpress.com/2025/03/23/what-the-early-church-can-teach-us-today-lessons-for-modern-believers/

The early church has much to teach us about faith, unity, & generosity. Let's learn from their example and live out the Gospel today. 🙏💡 #ChurchUnity #FaithInAction #EarlyChurch

https://bdking71.wordpress.com/2025/03/23/what-the-early-church-can-teach-us-today-lessons-for-modern-believers/