Does Rome hold sway?

 How important is Rome today? Rome forced Christians to accept Trinitarianism worldwide. Even though Rome’s official power has waned it still wields this influence. Still today the denominations of Protestantism, the churches of the Orthodox , and of course the Catholics, all help this Rome sway over Christianity to keep it Trinitarian. It is tough for believers learning truth of Christ, reading the Bible, seeking to follow Christ, to be honest in their understanding of their God. Confusion about God the Son versus Son of God affects many. But Rome holds sway. If a believer holds to truth taught by Jesus Christ and his immediate apostles, they then have to choose whether to keep going to churches which seem to force them to contradict this truth. So yes, Rome still controls, and this is control helped by all kinds of churches worldwide, even the Protestants.

Unitarian Pentecostalism

 Unitarian Pentecostalism 

Unitarian Pentecostalism is the faith in one God—the Father—revealed through Jesus Christ and continuing among believers through the Holy Spirit. It represents a return to the original, apostolic fellowship of the Father and the Son.

In the New Testament, there is no formal doctrine of the Trinity, yet Jesus is presented in a way that makes him “God” to his disciples. This does not mean he is identified with the Father in essence, as later theology would claim, but that he embodies and reveals God’s presence, authority, and character in human form. In the Gospels, Jesus forgives sins, calms storms, and redefines divine law—actions traditionally associated with God himself. To his followers, this makes him the tangible manifestation of God’s nearness, the one through whom they see and know the divine.

When the disciples encountered Jesus, they experienced the living presence of God—not as an abstract concept but in personal, human terms. The divinity of Jesus in scripture is therefore functional and relational, rather than metaphysical. He is “divine” because he does what God does—forgiving, judging, revealing, and saving—and because he bears God’s authority and name. The New Testament writers portray him as exalted and worshiped, yet always as the one through whom the one God acts.

For the disciples, to call Jesus “Lord” was to confess that God had made himself known through him. Their devotion to Jesus was devotion to God in person. This understanding forms a kind of relational monotheism, preserving God’s unity even as his presence is encountered through the Son.

If this vision were to take shape as the foundation of a church today, it would not belong to any existing branch of Christianity. It would not be Protestant, Catholic, or Orthodox, since all three are built upon post-biblical Trinitarian definitions. Nor would it be a mere denomination, as it would not arise from within those traditions but as a distinct expression of the faith. It would seek to recover the earliest form of Christian experience—the way the first disciples knew Jesus as the human embodiment of God’s presence, before the creeds sought to define that mystery philosophically.

Such a church could stand alongside the great historic streams of Christianity as its own expression: a community devoted to the one God made known through Jesus, emphasizing encounter over doctrine, revelation over metaphysics, and worship of God as personally revealed in the life, death, and resurrection of the man from Nazareth. In this vision, Jesus is neither a separate deity nor merely a prophet, but the living, human face of God—the one through whom the divine is seen, known, and loved.

It is a vision that could exist today. In this sense, it is akin to Pentecostalism, yet neither Protestant, nor Oneness, nor Biblical Unitarian, all of which arose from Protestantism and looked back to Catholicism. It preserves the anointing of the Holy Spirit through an apostolic laying on of hands and maintains eldership in continuity with the practices of the early churches and apostles. It seeks to remain grounded in the teachings of Christ and in fellowship with the Father and the Son.

Though it might eventually adopt a denominational name for practical recognition, it would seek unity with all believers wherever righteousness is pursued in the name of Jesus Christ. At present, it exists primarily as a distinct and coherent vision—neither a reform movement within existing Christianity nor a sectarian reaction against it—but as an effort to embody the original relational and spiritual life of the earliest followers of Jesus.

This visionary church recognizes Jesus as the personal revelation of the one true God—the Father—and builds its life around continued fellowship with the Father and the Son through the Holy Spirit and the teachings of Jesus Christ and his apostles. Its worship and teaching would not be framed by later doctrinal categories such as the Trinity or the Protestant–Catholic divide, but by the lived experience of God’s presence as revealed in Jesus and poured out through the Spirit.

Like Pentecostalism, it honors the anointing of the Holy Spirit as essential to the church’s life and ministry, viewing the Spirit not merely as doctrine but as the active continuation of Christ’s presence among believers. Yet it would also preserve the apostolic pattern of spiritual transmission—the laying on of hands, recognition of elders, and continuity of faith through personal relationship and prayerful discernment—rather than through institutional hierarchy or theological system.

Such a community might adopt a recognizable name for legal or organizational purposes, but it would see itself as belonging to no denomination and no tradition except the teaching of Christ himself. Its goal would be to live in the fellowship Jesus described: “Our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3), extending unity to all who walk in that same light.

In essence, this would be a church of simplicity, spirit, and truth—grounded in the original gospel witness that to encounter Jesus is to encounter God; that the Spirit continues his life among believers; and that faith expresses itself in love, humility, and unity. It would stand alongside the historic branches of Christianity not as a rival, but as a fresh embodiment of the same divine life they all, in different ways, seek to serve.

Why “Unitarian Pentecostalism”?

The term Unitarian here does not refer to classical “Biblical Unitarianism,” which developed within Protestant contexts, nor to rationalist Unitarianism, which minimizes the supernatural. Instead, it affirms the oneness of God—the one divine Spirit fully revealed in and through the human Jesus—while recognizing Jesus as the living, anointed manifestation of that one God to his disciples and to the world.

The word Pentecostalism retains continuity with the vital, experiential life of the Spirit—the sense of God’s living presence, the gifts of the Spirit, healing, prophecy, and the transformative power of prayer. It also upholds the apostolic practice of anointing and laying on of hands, symbolizing the transmission of spiritual life and commissioning for ministry.

Together, the phrase Unitarian Pentecostalism describes a faith seeking to recover the simplicity and vitality of the earliest church—before Trinitarian doctrine and denominational divisions—when believers knew God through Jesus, lived in the Spirit’s power, and continued in fellowship with the Father and the Son.

It would not reject existing Christians or traditions but would stand alongside them, affirming unity wherever Christ is honored and righteousness practiced. In practice, such a church would be rooted in the teachings of Jesus, in prayer, in the Spirit’s active presence, and in apostolic order maintained through humble eldership and relational transmission rather than institutional hierarchy. Doctrine would not be an end in itself but a guide to living communion with God.

Thus, Unitarian Pentecostalism—qualified by this intent and spirit—could name a new stream of the Christian faith, centered on the one God revealed through Jesus Christ, animated by the Spirit, and dedicated to the original apostolic fellowship that unites Father, Son, and believer in living unity.

Many people today find themselves deeply drawn to Jesus Christ yet unable to define their belief within existing traditions. They may not identify as Protestant, Catholic, or Orthodox, yet their hearts remain bound to the same God revealed through Christ and made known by the Spirit. For such believers, the vision of Unitarian Pentecostalism provides a language, not yet an institution—a way to describe faith in the one God made known through Jesus and continuing among humanity by the Holy Spirit.

Those who hold this understanding might use the term simply to identify their faith, even if no formal church or organization bears the name. It serves as a confession of belief in the unity of God, in the divine life revealed through Jesus, and in the continuing work of the Spirit who anoints and unites all who call upon the name of the Lord.

Such believers might gather informally, worship in homes, or simply walk in fellowship with others who share this heart for the original gospel. In this way, Unitarian Pentecostalism does not designate an institution or denomination but names a spiritual reality—a faith grounded in Scripture, alive in the Spirit, and centered on the fellowship of the Father and the Son. It gives voice to those whose belief transcends historical divisions yet remains rooted in the original life and message: the one God revealed in Jesus Christ, whose presence continues among his people through the power and love of the Holy Spirit.

Good news for humans

 Good news for humans: The King God over all gods has a human as the representative of humans, chosen to forever make appearances before Him.

Relegating Christ

 “… political and religious authority became intertwined after Constantine and the Council of Nicaea, and later governments and church hierarchies built much of their legitimacy on those creeds. The Roman state used the church after Constantine as a unifying political force. The Nicene Creed became not only a statement of faith but also a test of loyalty within the empire.” -AI 

It is still a matter of loyalty to the powerful inheritors of power of the Roman Empire today to show adherence to the Nicaean theology. Loyalty to the actual teachings of Christ gets pushed aside.

The Faith delivered to the Saints

 Early followers of Jesus in biblical times lived a faith grounded directly in the message of the Gospels, strengthened by the apostolic letters, and informed by the Jewish Law and Prophets. Their belief was confirmed by the presence of the Holy Spirit, whose gifts and miracles nourished faith and built genuine communities of believers. This faith was simple, experiential, and relational—focused on trust in Christ, obedience to God, and the guidance of the Spirit.

Centuries later, the Council of Nicaea introduced definitions and creeds that did not exist in Scripture. The Nicene formula replaced the relational and scriptural understanding of the Father and Son with a metaphysical one, defining them as of one substance and transforming Jesus from the Son of God into “God the Son.” This shift contradicted earlier expressions of the Son’s subordination to the Father and marked a decisive change in how God was understood.

After Nicaea, the faith of the earliest Christians was largely replaced by an imperial, institutional form of Christianity that merged with political power. Spiritual manifestations such as the laying on of hands no longer brought the same evident gifts of the Holy Spirit, as admitted by writers like John Chrysostom and Augustine. The living, Spirit-led faith of the apostolic era gave way to creeds, hierarchy, and doctrinal enforcement under state-backed authority, particularly that of Rome.

For some, what is truly at stake in all of this is not institutional authority but fellowship with the Father and the Son, as emphasized in passages like 2 John 9. For a small minority, maintaining that fellowship—by holding to the original teaching of Christ rather than later theological systems—remains of utmost importance.

Stephen D Green (using AI to clarify the wording but not for any of the substance of this).

The Holy Spirit

 We know that ‘spirit’ is not just a state of being. There are individual spirits which are not human. Yhwh is a spirit. But so is the Holy Spirit. This is my experience anyway. And scripture backs it up. It says the Holy Spirit searches the deep things of God (Yhwh). That means it is a spirit distinct from God. I experienced this too. The Holy Spirit comes as a distinct experience to a believer, and is sent from God, the Father, so is not the Father. The Holy Spirit is not the Father but is sent by the Father. 

Pharmakeia

 “Pharmakeia: From Ancient Sorcery to Modern Substance Abuse” 

by AI, with Stephen D Green

A biblical and realistic study on spiritual and social corruption through intoxication and abusive behavior.

1. Introduction – The Modern Relevance of an Ancient Word

• The Greek term pharmakeia appears in the New Testament among the “works of the flesh” (Galatians 5:20) and among the condemned in Revelation 21:8 and 22:15.
• Though often translated “sorcery,” the root pharmakon means “drug” or “potion.”
• In the ancient world, pharmakeia involved using substances and spells to manipulate spiritual powers or human behavior — a practice with clear modern parallels in drug abuse and exploitation.

2. Historical Background

• Classical usage: Pharmakon could mean medicine, poison, or magical potion; a pharmakos was a scapegoat figure used in ritual purification.
• Hebrew parallels: In the Septuagint (Greek Old Testament), pharmakeia translates Hebrew terms for sorcery (e.g., Exodus 7:11; Isaiah 47:9,12).
  It referred to occult practices that relied on drugs, charms, or rituals to invoke other powers.
• Biblical context: The problem was not the existence of medicine but the misuse of creation for control, illusion, or rebellion against God.

3. Pharmakeia in the New Testament

• Galatians 5:19–21 lists pharmakeia among the works of the flesh—spiritual corruption that blocks entry into God’s kingdom.
• Revelation 9:21 laments that people “did not repent of their murders, their pharmakeia, or their sexual immorality.”
• Revelation 21:8 includes “the pharmakoi” (sorcerers) among those destined for the lake of fire — a final warning about the unrepentant.

4. Moral and Spiritual Parallels Today

• Substance abuse:
• Modern drug culture mirrors ancient pharmakeia in its attempt to escape reality, gain false power, or numb moral conscience.
• Addiction often fuels violence, exploitation, and family destruction, echoing the social ruin sorcery caused in ancient Israel.
• Abusive personality patterns:
• Dependence on substances often grows with manipulation, deceit, and neighbor abuse — a life that harms both self and others.
• Such people frequently use words as weapons — swearing, cursing, or invoking power in anger.
• Spiritual invocation:
• Habitual profanity and intoxication can become a kind of anti-prayer — the invocation of darkness rather than the Spirit of truth.

5. The Biblical Response

• Repentance and purification:
• “Repent and be baptized… and you will receive the gift of the Holy Spirit.” (Acts 2:38)
• The Spirit displaces false “spirits” and empowers self-control (Galatians 5:22–23).
• Mercy and justice together:
• The gospel offers forgiveness, but realism demands boundaries and accountability to protect others (James 2:13; Psalm 82:4).
• Community restoration:
• The church must help the addicted find healing, but never deny the gravity of sin or the harm it causes.
• Discipleship includes both compassion and truth — mercy without naivety.

6. Eschatological Warning and Hope

• Revelation shows the ultimate end of unrepentant pharmakeia — the lake of fire, symbolic of final separation from God.
• Yet mercy remains open now: “The Spirit and the bride say, ‘Come!’” (Revelation 22:17).
• Christ’s justice will be perfect: severe toward persistent evil, yet merciful to the repentant and pure of heart.

7. Conclusion – Light Against the Darkness

The ancient word pharmakeia names a timeless reality: humanity’s attempt to control life through false power and intoxication.
The same spirit of manipulation, addiction, and abusive speech still destroys communities today.
Christ calls each person to turn from these false “spirits” and receive His Spirit, which brings sobriety, truth, and love.
Only in His light can a person be purified from the darkness that enslaves both the body and the soul.

Unitarian Pentecostal - Use of the Term

 Unitarian Pentecostalism: A Proposal for a Descriptive Term for Faith Continuing New Testament Faith

Introduction

Across the world today, many people find themselves deeply drawn to the faith and person of Jesus Christ. They read the Gospels, pray in his name, and experience the living reality of God through the Holy Spirit. Yet when asked what tradition they belong to, they often hesitate. They may not fit neatly within the familiar boundaries of Protestant, Catholic, or Orthodox, yet their hearts remain bound to the same God revealed through Christ and made known by the Spirit.

For such believers, there is sometimes a need for language — a way to describe their faith without creating another denomination or dividing wall. The term Unitarian Pentecostalism is offered in this spirit: a simple and honest description of belief in the one God revealed through Jesus Christ and continuing his presence among humanity through the Holy Spirit, reflecting the relational and Spirit-led faith of the New Testament.

Why a Term Like This Is Needed

The landscape of Christian belief has become both rich and fragmented. Many desire a faith that is deeply biblical, spiritually alive, and relational rather than doctrinally rigid. They affirm that God is one, that Jesus reveals God fully, and that the Spirit is God’s ongoing presence — yet existing theological or denominational terms often fail to capture this understanding.

The classic term Trinitarian can suggest a philosophical definition of God developed centuries after the apostles. Oneness or Apostolic can carry associations with particular denominations. Non-denominational often describes independence rather than belief. There remains, therefore, a quiet need for language that expresses a living, personal faith in the one God revealed in Jesus Christ and continuing in the power of the Holy Spirit — a faith continuous with the New Testament witness.

Why This Name

Unitarian affirms the oneness of God — not as an abstract formula, but as the living truth that the Father was revealed in and through Jesus. God is not divided into separate beings or eternal distinctions, but known personally by and through the one Lord Jesus, who walked among us, forgave, healed, and redeemed.

Pentecostal recalls the living presence and power of the Spirit — the same Spirit who filled the early church, empowered prayer and prophecy, and continues to make God’s life present and active today. This word points to a way of life in communion with God’s Spirit.

Together, Unitarian Pentecostalism expresses a faith that is both ancient and present: the one God, the Father, made visible in Jesus, the Son, and still encountered through the Spirit, continuing the faith of the first followers of Christ.

How the Term May Be Used

This term can serve as a simple descriptor of faith — a way for believers to identify what they already hold true in their hearts:

“I believe in one God, revealed through Jesus Christ, whose Spirit lives and works among us.”

It is not a denomination, hierarchy, or institution, but a way of naming a faith that continues the New Testament pattern of walking with God, following Christ, and living by the Spirit in community.

Mindful of the need those adhering to this faith will have of church life, where they might be excluded from Orthodoxy, Catholicism and Protestantism because of this faith, it might be a church needs to be built up as a new entity.

Blueprint for the Unitarian Pentecostal Church, suggestions by AI

Phase 1: Identity and Awareness

Goal: Establish the term and build recognition.

1. Promote the Name
• Use “Unitarian Pentecostalism” in social media, blogs, podcasts, and small study groups.
• Encourage believers to identify themselves with the term, following the one God revealed in Jesus Christ, empowered by the Spirit—maybe referring to it as “Unitarian Pentecostal.”
2. Resource Creation
• Develop simple materials: an overview of beliefs, practices, and New Testament foundations.
• Emphasize relational faith, Spirit-led life, and the continuity of early church practices.

Phase 2: Local Gatherings

Goal: Begin communal life without formal church structures.

1. Small Fellowships
• Start with home groups, online meetings, or rented spaces.
• Focus on Scripture reading, prayer, fellowship, and Spirit-led discussion.
2. Core Practices
• Prayer & Worship: Spirit-led, relational, and participatory.
• Breaking Bread / Communion: Simple observance in line with Jesus’ instructions.
• Mutual Encouragement: Share testimonies, gifts, and support one another.

Phase 3: Rites and Sacraments

Goal: Incorporate New Testament rites meaningfully.

1. Baptism
• Public declaration of faith in Jesus Christ.
• Can begin with simple immersion or pouring based on local resources.
2. Laying on of Hands
• For receiving the Holy Spirit, healing, prayer, or affirming ministry gifts.
• Eldership identification: those recognized as mature and Spirit-led can be affirmed through laying on of hands.

Phase 4: Leadership and Eldership

Goal: Develop Spirit-led governance.

1. Identifying Leaders
• Focus on character, gifting, and relational influence, not formal training or hierarchy.
• Mentorship and practical experience in guiding gatherings are essential.
2. Eldership Model
• Small team of elders overseeing teaching, pastoral care, and spiritual guidance.
• Decisions made communally and prayerfully, avoiding rigid denominational bureaucracy.

Phase 5: Growth and Coordination

Goal: Expand without losing relational and Spirit-led focus.

1. Networking Fellowships
• Encourage communication among local groups for mutual support, shared teaching, and prayer initiatives.
• Use technology (Zoom, online forums) to connect geographically distant communities.
2. Training and Resources
• Offer materials for leaders: biblical studies, Spirit-led ministry, counseling, and practical church administration.
3. Formalizing Identity (Optional)
• Over time, local fellowships may form a loosely connected network.
• This network could provide guidance on rites, leadership, and teaching while maintaining freedom and flexibility.

Phase 6: Continuous Discernment

Goal: Remain faithful to Christ and the Spirit.

• Regular prayer and discernment for God’s guidance in decisions.
• Encourage each gathering to test all teaching and practice against Scripture and Spirit-led experience.
• Remain flexible—avoid over-formalization that stifles relational faith.

Key Principles

1. Faith before Structure: Identity and belief come first, organization follows naturally.
2. Relational over Institutional: Community and Spirit-led fellowship matter more than hierarchy.
3. Continuity with New Testament: Practices mirror early church patterns: prayer, baptism, fellowship, laying on of hands, Spirit-led ministry.
4. Flexibility: Allow practices to adapt to local context without compromising core faith.