Hi, this is the Humor Proclaim Podcast. These are the messages of John Fawnville. you're listening to season five called two keys to spiritual growth. Here's message number 11 called The Centrality of Baptism: A Covenant Sign of Initiation. All right, well, we're going to come back this week to our study on baptism.
So, if you have your Bibles, you can turn to Matthew chapter 28. We're looking at verses 18 through 20, which is the passage called the Great Commission. And so, what we've been looking at in the past couple of months is that we've been looking at two keys to spiritual growth. The first key to spiritual growth, we went backwards, but now we're coming back to baptism. But the first key was holy communion.
The second key for spiritual growth is baptism.
So, in Matthew chapter 28, verses 18 through 20, when Jesus is giving the great commission. to his disciples and then obviously to the visible church. This is what he says to them. He says, All authority has been given to me in heaven and on earth. Go, therefore, in light of all this authority that's been given to me, go and make disciples of all the nations.
And then he tells us how to make disciples. It's very clear. Go therefore and make disciples of all the nations, baptizing them in the name of the Father, and the Son and the Holy Spirit, teaching them to observe all that I have commanded you, and lo, I'm with you always, even to the end of the age.
So, the means of grace that Jesus institutes in his words of institutions to make disciples. It's baptizing and teaching. It's word and sacrament.
So to be a missional church. You must be committed to word and sacrament, or else, you're not a missional church. and then you're not making disciples. Jesus makes it very, very clear. This isn't rocket science, right?
We're not NASA trying to get to the moon and back. This is very simple. Go make disciples how? By means of baptizing and teaching word and sacraments.
So Jesus commands that converts to Christianity are to be baptized. And he tells us that baptism is to play a central role in the life of a disciple. A disciple is simply a lifelong learner. And so, baptism is very important for the growth of your faith as long as you're using baptism the way God intended for you to use it.
So, what we've been looking at last week, we're gonna look at this week and next week. Are five vital truths about how to use baptism the way God intends for you to use it so that you can grow spiritually as a disciple by using your baptism daily in your life as God intended. Last week, just quickly review, we saw that the way God intends for us to use baptism properly is, first of all, to understand that baptism doesn't save us. And so, when I was teaching the kids this morning in baptism class, I said, Does baptism save you or does Jesus save you? 100% said, Jesus saves you.
I'm like, well, that's just perfect, right? My job is done. Let me baptize you this morning.
So, if you're going to use baptism properly, don't trust, guard against trusting in baptism rather than Christ for your salvation. Second, we saw that baptism is a visible gospel.
So, if you're going to use baptism the way God intended it, you have to understand that baptism is a visible gospel, just as is the Lord's Supper. Baptism is pure. gospel, it is not a legal right.
Now, this morning, this is going to be different for you, and I understand this, and just. Get the tape and go back through it. And I don't intend for this to be difficult for you, but it will be difficult for you because a lot of us did grow up in Reformed Confession of the Christian Faith, so we didn't get a reformed teaching of the church, reformed ecclesiology. Most of us grew up in evangelicalism, and an evangelical ecclesiology is very, very different. from Reformed Ecclesiology, Reformed Doctrine of the Church.
But what I'm about to teach you this morning, and if we have to do it next week, I'll bring it back next week. In order to use baptism the way God intended, is that we have to understand that baptism is initiation into the visible church. Baptism is initiation into the visible church. In the Great Commission, Jesus, on the basis of his authority, commissions his visible church, which at that time was the office of apostles, passed on to the ordinary office of elders later on. But Jesus commissions his visible church to make disciples.
Listen very carefully. Go therefore and make disciples of all. All the nations.
Now that phrase, all the nations, is just absolutely vital to understand what Jesus is saying here. Because the first thing that we have to note about our Lord's institution of baptism and his words of institution is that baptism is covenantal in its character. I'm going to explain to you what I mean by that. The covenantal character of baptism is made very clear in Jesus' command to go and make disciples, listen, of all. All the nations, that phrase.
Say it with me, all the nations.
Okay, that phrase tells us that Jesus is placing baptism within the context of the Abrahamic covenant. This is absolutely vital, and this might be the first time you've ever heard this. This is why it's going to be hard for you to grasp it. But Jesus is placing the context of baptism and the Abrahamic covenant and the covenantal history of God's people when he uses this phrase, all the nations. In Genesis chapter 22, verse 18, the Lord promises Abraham: listen carefully, and your offspring.
Uh All the nations. Of the earth shall be blessed. He gives this promise in Genesis chapter 12, verse 3, Genesis 18, 18. And all throughout the covenant history of redemptive history, this is repeated. And so Matthew concludes his gospel in Matthew 28.
in the same way in which he began it. He's identifying Jesus to a Jewish audience as the son or the offspring of Abraham. All the way back in Matthew chapter 1, verse 1. Just listen to how Matthew opens his gospel. He says, It is the record of the genealogy of Jesus the Messiah, the Christ, the son of David, the son of Abraham.
And the way Matthew begins his gospel is exactly how he's ending his gospel. He is telling his audience that Jesus is the Son, the offspring of Abraham. In Galatians 3, verse 16, Paul quotes God's promise to Abraham in Genesis 22, verse 18. And listen to how Paul interprets God's promise to Abraham in the Old Testament. And notice carefully when I refer to the Abrahamic covenant, I'm calling it the Old Testament.
It is not the Old Covenant, which is the Mosaic covenant. Paul calls. Quotes the Abrahamic promise of Genesis 22:18 in Galatians 3:16, and he says, Listen carefully: the promises were made to Abraham and to his offspring. It does not say, and to offsprings. referring to many, but referring to one and to your offspring who is Christ.
It is crystal clear that the New Testament writers understood that Jesus Christ is the Son of Abraham. He is the offspring of Abraham. Through whom all God's promises come to those who believe. And it is a universal promise for all the nations. And so, what Matthew is showing us that Jesus did was this.
Whereas God instituted circumcision to serve as a covenant sign of initiation and inclusion into the Abrahamic covenant. The risen, glorified, authoritative Christ is now instituting baptism as the sign of inclusion in the new covenant. He just changed the sign. Because all authority had been given to him, because he's God, he can do that. And so, with the coming of Christ and his completed work.
Circumcision is no longer the appropriate sign of God's covenant of grace. Why? Isaiah chapter 53, verse 8. Christ, Isaiah says, fulfilled circumcision when, listen, when, quote, he was cut off. Off, that word cut off in Hebrew, it's what you do in circumcision, you're cutting a covenant.
which comes from Genesis 17. In Isaiah, in Isaiah 53, verse 8 says that Jesus was cut off from the land of the living in his crucifixion. Because Jesus was our bloody circumcision on the cross, the covenant sign of inclusion has changed from circumcision to baptism. Paul makes this equation clear in Colossians 2, verses 11 through 12. Listen to what he does.
He says, In him also you were circumcised with the circumcision made without hands by putting off the body of flesh by the circumcision of Christ. What is the circumcision of Christ? In the Abrahamic covenant, it is the ratification of the Abrahamic covenant in Genesis 15, where God promises Abraham to walk through the severed halves of the animals by himself, so that if he doesn't fulfill his promise to Abraham to bless all the nations through his offspring, Cut me in half. Cut me off. It's a self-maledictory oath.
If I'm not faithful to my promise to bring salvation to all the nations, cut me off. And what did Jesus do on the cross? He was circumcised, Paul said. He was cut off from the land of the living, Isaiah says. He was circumcised.
And so Paul says, listen, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God who raised him from the dead. And so Paul says, now in the new covenant, the covenantal sign that is administered upon initiation into the visible church is no longer this bloody sign of circumcision, it is the bloodless sign of baptism.
So, baptism serves as a sign that identifies us with Christ's death, burial, and resurrection. Baptism is a seal of the righteousness that we have by faith in Christ alone. Just as circumcision was formerly a sign and seal of the righteousness that Abraham had by faith in the promise of God alone. Listen to the Apostle Paul in Romans chapter 4, verse 11. He says that Abraham received, listen, he received the sign of circumcision as a seal.
A sacrament is a sign and a seal. He received the sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised.
So, through faith in the promise of God, Abraham was declared righteous by God. He was justified. And to confirm that justification of this pagan Gentile, God put in his flesh a sign and seal of the righteousness that he had by faith. And so circumcision is like baptism in that it is a one-time initiatory sign and seal of God's promise in the covenant of grace, which is this: I will be your God, and you shall be my people. When you see baptism, it is God declaring to you as a sign and seal: I am your God.
And you are my people, beloved of the Father forevermore. It is good news. And so there's no question about how many times a person has to be baptized. In the nature of the case, like circumcision, it was once. Yeah.
You don't want to repeat that. And so one has either been baptized into the name of the triune God, the Father, Son, and Holy Spirit, as we'll look at in the weeks ahead, where Jesus commands this. He says, So you've either been baptized into the name of the triune God and visibly entered the Christian church, or you've not. There's no re-baptism. There's no such thing as re-baptism.
Baptism is thus a marking out of an individual as belonging to God's visible covenant community, which is the church. All the Reformed confessions of the Christian faith teach this. That baptism is a sacrament of initiation. Baptism is a sacrament of the New Testament, it says in the Westminster Confession, ordained by Jesus for the solemn admission of the party baptized into the visible church. The Belgic Confession: by baptism, we are received into the Church of God.
The 39 articles of religion. Baptism is a sign of regeneration or new birth, through which, as through an instrument, those who receive baptism in the right manner, which is faith in Christ alone, are grafted into the church. And so, in his words of institution, Jesus prescribes how to make disciples. And the first method that he prescribes to become a disciple is baptism, which is the sign and seal of initiation into the visible covenant community of the church. And so this brings up this issue of regular versus irregular baptism, ordinary versus extraordinary circumstances.
Ordinarily, discipleship begins with baptism. In the context of the visible church, the New Testament church knows nothing of an unbaptized Christian. It just doesn't exist in the New Testament.
So here's a regular, irregular distinction that's helpful. It would be irregular for one to become a disciple and not receive baptism, but it could happen. The example that is always given of an irregular exception is the dying thief on the cross. He really didn't have much of an opportunity to be baptized. Right?
You're thinking, well, we could have poured him really quick or sprinkled him really quick, but. No, it wasn't going to happen. Um that just wasn't going to happen. Or, say, someone washes up on a desert island with a Bible and they read the Bible. And they're on this island all by themselves, and they come to a place to put their faith in Christ alone for salvation, and they have real faith, but it's an irregular faith.
It's not a false faith, but it's an irregular faith. And so if they get rescued, and they have the opportunity to get baptized, and is it a matter of obedience to Christ who commands this with all authority? Right in heaven and on earth, he says you need to be baptized. It's given on the basis of Christ's authority. And so, what we're concerned with here is in the Great Commission is the ordinary and regular way that a disciple is made.
And Jesus connects the making of disciples to baptism. He says it is the starting line for discipleship. In his book, Baptism in the New Testament, the author writes this: He says, Baptism to Christ is baptism to the church. It cannot be otherwise, for the church is the body of Christ. And here's where it's so different.
From an evangelical Uh view of the church. Too often in our day, baptism has lost its connection both to discipleship and church membership. Tragically, evangelicals attach little importance to baptism and its significance for a life of discipleship is devalued and given little weight or never taught at all. The public act of joining the visible church and the ecclesiology that I grew up in was like this. The public act of joining the visible church involved man-made sacraments and rites, such as responding to, quote, an altar call.
Now we're coming to the most important part of the service. Are you going to make a decision? Right? Every eye closed, every head bow. This is the most solemn point.
You've got to decide, right? Or walk the aisle or pray a sinner's prayer. But the scriptures set forth baptism as a sign and seal of church membership. Not walking an aisle, not making a decision, not saying a sinner's prayer, it never does that. Jesus says, go make disciples, and you fill in the blank by saying a sinner's prayer, by walking an aisle, by making a decision.
Go make disciples by means of baptizing. The scriptures are so clear on this. In Acts chapter 2, verses 41 through 42, Luke shows that those who are baptized on the day of Pentecost are admitted, listen, into the visible church. Listen to what he says. Chapter 2, Acts chapter 2, he says, So those who received his words.
Were baptized, Peter preaching the gospel. They were baptized, and there were added to the visible church that day about 3,000 souls.
So the church grew quite Fast on the day of Pentecost, right? They were, they believed the gospel, they were baptized, and they were added. What were they added to? The church. And listen, and these newly baptized believers.
In the church, they devoted themselves to a life of discipleship, to the apostles' teaching, to the fellowship, to the breaking of bread, thus the Lord's Supper, Holy Communion, the Eucharist, and to the prayers.
So, if you want to know what the Great Commission looks like, there it is. Acts chapter 2, verses 41 through 42. That is what the Great Commission looks like. And so, the important point that we want to note here is that baptism is a public act of being joined visibly to Christ and His church, yet, so often, evangelicals have lost all sense of baptism as admission into the visible church. They've divorced a life of discipleship from baptism, yet, Jesus clearly teaches us that a disciple.
a lifelong learner. Look, has baptism central? Because that's how they were made a disciple, a lifelong learner to begin with.
So the one who is baptized does not exist in isolation, but is part of the covenant community of the church. You don't baptize believers into isolation. How often do we see this happen with young people when they make professions of faith at summer youth camps? I grew up with this my whole life in the Southern Baptist Convention. You go to a Southern Baptist Convention youth camp, and all these kids, oh, I'm going to get really committed, you know, and they get all crying, and I'm going to get baptized, and they make these decisions.
And they're never instructed in the necessity of baptism in church membership. How often are young people baptized at summer camps without seeing its connection to membership in the visible church? Even private Christian schools practice baptisms of young people who make decisions for Christ in their school chapels. This is clearly a mistake. Because the scriptures teach that to be baptized into Christ is to be incorporated into his visible church, not into an educational institution.
I'm not being baptized to join the school I attend. I'm being baptized into Christ's visible body, his church. And so, at best, those kinds of baptisms are irregular and need to be corrected. Because Christian initiation in its attendant rite of baptism is the proper and primary business of the church. It is not the business of a school, and it is not the business of a summer youth camp.
And so, baptism, the goal and the process of baptism. is not this individualized personal experience. Of what evangelicals have turned it into. They go, oh, I go to the land of Israel and I want to be baptized in the Jordan River because it's going to be such an amazing personal experience. No, that's not the purpose and goal of baptized.
So you can have this individualized personal experience. The goal of baptism is to initiate you into the community of faith where you become a lifelong disciple learner of Jesus through the means he has instituted for his visible church. Baptism is not a private rite. It is a way of life together in the family of God. And so Due to this pervasive idol of individualism in our culture, which just infects the evangelical church, scores of evangelical believers remain loosely connected to the visible church.
They're shaped and influenced more by cultural identities rather than their baptismal identity. And so many believers have come to think, because of this, that the visible church is optional or even irrelevant to a life of discipleship. I might come once a month, I might come once a quarter, I might come once a year at Easter, twice a year if I'm committed for Christmas and Easter. I can go to this church and I can go to that church. I don't have to go to church.
But listen to what Michael Green says. He says, Nobody is meant to be a Christian on their own. We belong to one another, and the mark of that belonging is baptism. Baptism is not a solitary thing making me out as a Christian on my own. Baptism is a corporate thing, making me a part of the body of Christ with all the privileges, partnership, and responsibility that that entails.
And so, baptism is my adoption certificate that I belong to the family of God. It is the mark of belonging, it is the badge of membership. And so, in order to use baptism the way God intended, we must recover the significance and meaning of our baptism as initiation into the visible covenant community, which is the church. I know that sounds a little bit foreign, and I'm really sorry, but it's just so different. Uh than what we have grown up.
To be an accustomed to. As we conclude about thinking about baptism as initiation into the visible church this morning, I'm going to finish with something else that's going to be. Extremely foreign to you, but very helpful. Yeah. You know, teaching reform baptism is just a challenge.
And the people you're just going. Oh boy, we're just jumping in deep this morning, aren't we? As we think about battle, there are a gazillion applications that I could give to you of everything that I just said. I'm going to give you two this morning to think about because you may not have thought about these ever.
Okay. But I think it's going to help you because As we finish with this discussion this morning about baptism, I want to talk to you about church architecture and want to talk to you about prayer gestures.
Now, that might seem strange to you about church architecture. And baptism and prayer gestures, but I'm telling you, there are people who struggle with their baptism. And I'm hearing from some of you who have been writing me, and I've been talking with you about your struggles. And it's real and it's intense. And these applications are meant to help you if you're struggling.
To teach you how to use this baptism as initiation into the visible covenant community of the church. I have worked in Europe for the past seven years to help plant churches, and we started two churches by the grace of God. Miles will be here next week with this, and it's going to be a lot of fun to have him preach. And also Yuri's coming. You don't want to miss next week.
Bring all your friends. Man, I can't wait to tell you the story about how I met Yuri in Cuba. It's an unbelievable story. It is just unbelievable. And you're going to be blown away when he's here with us next week.
Anyway. I've worked in Europe for the past seven years and worked with pastors, worked with these church plants. And so I've had the opportunity to visit many old church buildings and cathedrals. Which is, I love it. My dream is to build a cathedral, but it's just a dream, right?
And if there's a billionaire out there listening this morning, see me out of church. We need an endowment and a trust for about 100 years, and we can do it. Um But one of the things about the architecture that you immediately notice upon entering these old church buildings and entering these beautiful cathedrals. Is that the baptismal font is placed at the front entrance right when you walk in? One of my favorite baptismal fonts is in St.
Paul's Cathedral, which is actually in London. It is a beautiful, massive baptismal font located just inside the front entrance. You walk in the front doors, and it's like this. 10 foot wide bowl. You can't miss it.
It's beautiful. It wouldn't fit in here, so this is why we have about a 10-inch bowl. But the placement of the baptismal font at the entry point in the church building is not an accident. These church believers weren't thinking, you know, where can we put the baptismal file? Oh, we'll just put it right where people walk in.
So it would make them hard to walk into church, right? This big, huge obstacle right there at the front door. This location results in excellent symbolism, and it serves as a vital reminder to worshipers as they come to the church building week after week to worship. Each week, as worshipers enter the church building and they pass by the baptismal font, they're visibly reminded that they've been joined to Christ and his church through faith in Christ alone, and that baptism signifies and seals confirms that truth to them. As they pass by this baptismal font and they look at the water and they see the water, they see this visible, this holy invisible sign and seal.
They are reminded and confirmed, taught by the Holy Spirit of the righteousness that they have now received through faith in Christ alone. Listen, every week believers are reminded that the blood and the Spirit of Christ have removed all their sins, just as that water takes away the dirt from our bodies. Every week, when they walk into church and they have to pass by this baptismal font. They are reminded that they're united to the paramount truths of the gospel: Christ's death, Christ's burial, Christ's resurrection. Every week, when they walk in, they go past this baptismal font.
They are reminded of their Trinitarian identity as baptism signifies and seals to us that we are now baptized in the name of the Father and of the Son and of the Holy Spirit, and that God has promised now to be our gracious Father now and forevermore because of the Son through the working of the Holy Spirit uniting us to the Son. And so, baptismal fauna at the front of the church is not an accident. It's powerful reminder to us. And so that's church architecture. Let me just briefly say a word in relationship to church architecture about prayer gestures.
My wife and I have been having conversations about that this week, and it has been absolutely hilarious. This Trinitarian formula, baptized into the name of the Father, and of the Son, and the Holy Spirit, is the reason why many believers, throughout a very long time, and I'm going to show you. Have made the sign of the cross, associating the sign of the cross with this Trinitarian formula in baptism. This is why believers have practiced this prayer gesture, and that's all it is. As they pass by the baptismal font, they will dip their hand into the water and they'll make the sign of the cross as a reminder of whose mark and emblem they now bear: the Father, Son, and Holy Spirit, marked out to belong to Him forevermore.
It's a prayer gesture. That's all it is. And this sign represents the triune nature of God the Father, Son, and Holy Spirit, this divine community who is in relational nature and invites you and me into that covenant relationship where He has promised us in our baptism: I will be your God, and you will be my people. Yeah. So we need to be very careful not to dismiss a certain gesture of prayer that we're not familiar with.
Very careful. Why? Because we all have certain gestures of prayer that we do. Let me give you some.
Okay. These are the prayer gestures that I grew up with. Every single week, part of the liturgy, every eye closed, every head bowed, every hand folded. Right? That's a prayer gesture.
Folding our hands, bowing our heads, closing our eyes, sitting. Standing. Kneeling. Raising our hands. Oh, evangelicals love that one, right?
So we got the high five. We got the spread eagle. Right. We've got the welcome and receive. I mean, we've got it down.
Then some of us like to dance. We've got the sway. We got the head, Bob. We've got the twist, the turning of the head, because what are we doing? We're just doing prayer gestures.
We're just acknowledging that what we're singing, what we're praying, what we're saying. It's like, yes, yes, yes. You know, I like the fist pumps. Bam, yeah. But many evangelicals are prone to think of marking yourself with the sign of the cross as superstitious because they've watched poltergeist from Hollywood and associate it with some superstitious religious activity.
Right. Oh, I'm not going to do that. That's Roman Catholic. Or, like, you know, Max baseball coach about to win the state championship, right? We watch baseball players do it all the time.
They'll walk right before they wire up to the plate. You know, they're like, okay, here we go. Boom. Boom, I'm gonna get a whole round because it's a superstitious act, right? We associate it with a superstitious act.
Other sellers, this is a dead road ritual.
Well then, what about this? I do this every week. I do this every week. I pray every week. Is prayer every week a dead road ritual?
Is standing, kneeling? A dead road rip, it's just a prayer gesture. That's all it is. Let me forever put to death, and we're going to finish with this because we've got to get to the Lord's Supper. But I told you this to go longer, but really quick, this is not a Roman Catholic practice.
I'm going to prove it to you. The Roman Catholic Church, historically speaking, did not come into official being until the 16th century at the Council of Trent between the years 1545 and 1563. That's when the Roman Catholic Church came into existence. The 16th century at the Council of Trent. But the practice of marking yourself with the sign of the cross dates all the way back to the third century and perhaps even earlier if you read the church fathers.
Cyprian. Explains the ritual in the third century, the two hundreds. By referencing the sign of the cross to Christ's redemptive death on the cross. Raising your hands are good, or folding them are good, or closing your eyes good, but they were associating it with the paramount truths of the gospel for you. Tertullian, in the early 200s, he speaks of this prayer gesture as if something had been going on for a very long time before him in the 200s.
He says, with every departure in the beginning and the end of all activities from getting dressed to putting on shoes in the bath, at table, and lighting the lamps when we go to bed, when we sit down, in each of our actions, we mark our foreheads with the sign of the cross. Athanasius in the fourth century, the great champion of orthodoxy. In his treatise on the incarnation, he says that Christ's disciples take aggressive action against death. And that they no longer fear it, and by the sign of the cross and by faith in Christ, they tread death down as dead. Praise God.
So, whatever you might think of this ancient prayer gesture, which predates the Roman Catholic Church by at least 1,300 years, right? Listen, whatever you think of it, it serves as a powerful reminder to millions of believers that they are entirely committed to the triune God whose mark and emblem they now bear in their baptism. And for those who struggle, It is a comfort. Just a prayer gesture. And so here's the point: that the gospel is to be paramount in all things, including the architectural layout of the worship space, the prayer gestures that we do to help remind us of these paramount truths of the gospel.
The architectural layout of the church is meant to reinforce and match what we're preaching up front. Yet, how many churches do you walk in and they look like a concert hall? Looks like they're literally here, Britney Spears sing rather than meet the triune God. And so it's important that the design express and reinforce the central truths of the gospel. This is why pushing the baptismal font off in a corner should be avoided.
Why? Because baptism is a sacrament of initiation or entrance to the church. And because of that, it's appropriate to put that baptismal font right where you got to walk right into it every week. Just as a visual reminder to you to help you believe the gospel. Why?
Baptism plays a central role in your life as a disciple.
So, if it is to be central in your life, shouldn't it not be central in your church building? Right? The growth of your faith is important. And so we want to have the things that help us make the gospel prominent both in its architectural design and in the way that we pray to help us as we grow using our baptism. Amen.
Amen. Let's pray. Father, we thank you for the gift of your baptism, and we thank you that it is a visible gospel. It is a holy signing seal that you have set apart to confirm and assure in our hearts that just as our body is washed outwardly, so we have been washed inwardly by the blood of Christ and the Holy Spirit from all the pollution of our sin. And so we thank you for this help.
We thank you for this gift. And now, as we come to your second gift, your table. Your sacrament. We pray that you would grant us the faith to eat and drink in faith, receiving Christ and all of his saving benefits now. We pray that you would serve us now at your table.
And shape us and mold us into your image by the power of your Holy Spirit. We ask this in the name of the Father, and of the Son, and of the Holy Spirit. Amen. Thanks for listening to the Hymn We Proclaim podcast with John Fawnville. Him we proclaim is a ministry of John Fondill of Paramount Church in Jacksonville, Florida.
You can check out his church at paramountchurch.com. We look forward to next time.
