Talk:Calvary Chapel Association/Archive 1

(Redirected from Talk:Calvary Chapel/Archive 1)
Latest comment: 13 years ago by Prettyflowers1 in topic Criticisms

Charismatic Christianity WikiProject

The Charismatic WikiProject template was deleted from this talk page because "CC is not charismatic". This is untrue - CC has its roots in the charismatic Jesus People movement, and has always retained the belief in the charismatic gifts, even if Chuck Smith has been critical of much of the charismatic movement. Both Smith and CC have entries in the Dictionary of Pentecostal and Charismatic Movements (ed Stanley Burgess et al). David L Rattigan 17:28, 13 May 2006 (UTC)

Believing in the gifts does not make a church part of Charismatic Christianity. Having entries in a dictionary, likewise. The fact that Pastor Church has been critical of much of the charismatic movement proves my point. The template is being re-deleted. I'd suggest you visit Vineyard instead. [Unsigned message by]
The template has been replaced. Calvary Chapel has its roots in the charismatic movement and is important to the subject historically. David L Rattigan 06:40, 15 May 2006 (UTC)
{Comment deleted.} 10:19, 15 May 2006 (UTC)
I have demonstrated with reference to a scholarly source that the template belongs here. An admin will be along to sort this out. David L Rattigan 10:31, 15 May 2006 (UTC)
Whilst the origins of the movement / association of "Calvary Chapel"s may well be in the Charismatic movement, from the little I know of the movement is that is is distinctly not "charismatic" although the teaching allows the possibiliy of tongue speaking and prophecy giving, the norm is that it does not occur. This is without doubt a borderline example of a "charismatic" denomination. There are clearly local exceptions to this and all denominations have local variations. :: Kevinalewis : (Talk Page)/(Desk) 09:20, 16 May 2006 (UTC)
Thanks for weighing in on this. Whether Calvary Chapel is part of the "Charismatic movement" per se is a moot point; it is part of the project because of its roots and history, and its teaching on the charismatic gifts at least makes it a part of charismatic Christianity (in the theological sense), if not the mainstream charismatic movement. Chuck Smith's Charisma vs Charismania makes his own charismatic experience (tongues and interpretation etc) very clear, and consciously draws a line between his own ostensibly moderate charismatic experience and that of extremists (charismania).
By the way, for general reference, I have updated the project page to clarify what comes under the scope of the project.
In some ways I feel a bit dumb debating all this here, as it's only a template on a talk page, after all. However, my future additions to the main article may well touch on some of the charismatic-related issues, so here might be a good place to clear up a few things. David L Rattigan 10:54, 16 May 2006 (UTC)

As I've stated on the mediation page, I think that the Project encompasses all Christian movements that embrace the charismatic gifts (either in a big or small way), not just the Charismatic/Pentecostal movement proper. As such, Calvary Chapel falls within this ambit. Jaems 11:59, 17 May 2006 (UTC)


David L Rattigan has posted a request for mediation here to which I am responding in the hope of resolving this disagreement. I am not an admin and I am not here to sort this out, but rather to simply try and mediate towards a solution. Is there any contention that the book cited by David L Rattigan is not a reliable source? If the book is a reliable source, it seems to me that the inclusion of CC in a book of that title is strong evidence of CC being a Charismatic Movement. - do you not think the book is a reliable source?

Have the good folk at the wikiproject in question been consulted as to this question? It seems they would be the relevent group of experts to offer opinions on the subject. Can I suggest that someone raises the question there.

In the meantime, I also suggest that people refrain from editing the entry, as doing so will simply continue and prolong the revert-battle. OK, so the current state of the article isn't to everyones viewpoint, but lets have a sensible discussion and decide what the final version should be. Kcordina Talk 08:10, 16 May 2006 (UTC)

Thanks. The article itself isn't actually part of the dispute - I have hardly done any edits to it myself. The sole point of contention is having the Charismatic WikiProject on this talk page. I will raise it at the project talk page as you suggested.
Having said that, I do intend to contribute to the article eventually, so establishing that Calvary Chapel is a legitimate charismatic-related subject could be helpful in anticipating any future dispute. David L Rattigan 08:46, 16 May 2006 (UTC)

There now seems to be a good on-going discussion about this issue. Since I'm not knowledgeable enough about the subject to contribute to that debate, I propose to close the mediation request and leave you to discuss it between yourselves. Kcordina Talk 08:23, 18 May 2006 (UTC)

Ok, thanks for your efforts. I think the person who initially made the changes (and whom I suspect also logged in under a different IP to "agree" with him/herself) has disappeared anyway. Cheers. David L Rattigan 09:02, 18 May 2006 (UTC)
Incidentally, regarding that first user (who deleted my charismatic template), I see from look at the ISP's history that the user has been here before, removing content from this talk page that s/he disagreed with. David L Rattigan 09:13, 18 May 2006 (UTC)
What was deleted before was not something disagreed with, but something that was no longer relevant to the article: basically, everything under the 'cleanup tag' in this discussion. (You can verify this yourself by doing more complete research into the history logs.) If you read the 'cleanup tag' discussion, you'll see that it hasn't been relevant for some time.
I still highly disagree that Calvary Chapel is Charismatic. Chuck Smith undeniably believes in the gifts of the spirit, but he also appears to be very much against how some churches labeled "Charismatic" or even "Pentecostal" manifest or focus on those gifts (see the first Chapter of his Charisma vs. Charismania). Because of these concerns and the unhealthy division they can cause, Calvaries avoid labels such as "Charismatic" or "Pentecostal" just as they avoid labels of "Calvinist" and "Armenianist".
Given your own views and experiences with a charismatic/pentecostal church, can you truly approach your project with an NPOV? Your motives for rooting out all that is Pentecostal/Charismatic could be seen as disingenuous. (As an aside - I will certainly pray that you will be healed and restored from these experiences.)
Your assertion that I logged into another IP to agree with myself is unfounded and unfair. I request an apology. 11:22, 18 May 2006 (UTC)
I apologize for the accusation.
The issue here is not whether Calvary Chapel calls itself "charismatic", but whether the subject is relevant to the study of charismatic Christianity, which I think I have shown it is. Why would it turn up in an academic dictionary of Pentecostal and charismatic movements if it had no relevance at all to the subject?
Regarding my own bias, I have been upfront about that on the project talkpage, as I anticipated the issue arising. I am as capable as anyone of putting aside my own biases and writing from an NPOV. If you have a look through some of the relevant articles I have already worked on, you'll see that my edits have been fair and factual. Every user has his own opinions and biases, but the edits themselves must be judged on their own merits, not by the background or opinions of the editor.
You really have no foundation for making a judgment on my motives. I am theologically trained, I have a genuine academic interest in charismatic Christianity, and I have studied and read widely on the subject from all points-of-view. I have worked on charismatic-related articles quite happily with people who are at the complete opposite end of the spectrum, and had no conflict. The WikiProject is open to anyone with an interest in the subject, whether or not they have personal opinions for or against the charismatic movement.
David L Rattigan 11:54, 18 May 2006 (UTC)

Outside View on the Charismatic Issue

My background: I am a Southern Baptist. I am not affiliated with Calvary Chapel in any way. I am familiar with their church structure, their doctrine, etc, but I have never been a member of (or even inside) one of their churches. The closest "relationship" I have with them is that CSN operates a radio station in my area that I sometimes listen to.

My opinion on Calvary Chapel as a part of the charismatic movement: that I am aware of, Calvary Chapel has never self-identified as charismatic. To put them in that category is to take a position on the issue - to express a point of view. Further, looking at the category itself, it looks like a who's who of the Word of Faith movement. These groups and individuals have little in common with Calvary Chapel and Chuck Smith other that they in some fashion believe in the modern existence of tongues. I cannot speak for members of Calvary Chapel, but I imagine that few would feel very much of a connection to the names on that list. I am of the opinion that listing Calvary Chapel in that category is incorrect. BigDT 04:55, 18 May 2006 (UTC)

The WikiProject is exhaustive in covering all charismatic and charismatic-related subjects. As Jaems said above, whether Calvary Chapel can be considered part of the charismatic movement proper is not strictly relevant. Including the template is not a label to say it is part of the charismatic movement, just that it is relevant to the subject. David L Rattigan 06:52, 18 May 2006 (UTC)
Ok ... let me ask you this then. I will admit that I am fairly new to Wikipedia. Is it typical practice to have "Wikiproject XYZ" contain articles on things that are not a part of XYZ? To me, labeling Calvary Chapel as part of Wikiproject Charismatic Christianity would be like labeling the Boy Scouts of America as part of Wikiproject Christianity. There are surface similarities in vague terms - be nice to other people, etc. The BSA had strong Christian roots in its founding. Someone from the outside looking in might even think that the BSA was a Christian organization, but that doesn't make it so. There are plenty of Christians who volunteer with the Scouts - I am one of them. But it certainly wouldn't belong in Wikiproject Christianity.
Similarly, there are surface similarities between Calvary Chapel and WOF/Pentecostalism, but that doesn't mean that CC has any real association with the charismatic "movement". Googling around, there is no shortage of links that mention Calvary and charismatic in the same breath, but I think it's important to note that most of them are deriding CC as charismatic. In other words, to them, charismatic is a swear word and they are implicating CC by association, but not based on any actual facts.
I found one article from a member of a CC - not a pastor, just a member - (scroll down to question 21) - where he says that CC is charismatic, but in the same breath, he goes on to say that he doesn't mean the same thing by that word that Pentecostals/WOFers use. (I would draw, as he does, a further distinction. Whereas Pentecostal churches may be errant in their practices, I have no doubt that they are Christian churches. WOF, on the other hand, is about the biggest religious racket there is - give me money, send me money, and I'll knock you over and call you healed.)
To be perfectly honest, my biggest concern isn't even about the word - it's that when I go to the category listing and look at the ones there, it's very easy to play "which one doesn't belong". Benny Hinn != Chuck Smith, Paul Crouch != Bob Coy. In my mind, that's the biggest thing I'm scratching my head about.
At any rate, I'm not at all involved in the editing of this article ... I was just over at the mediation page after following a link from the Christianity article ... I saw Calvary Chapel linked there and it got my interest. I just thought I'd put my $.02 in. BigDT 02:45, 19 May 2006 (UTC)
One of the issues here that's been raised a couple times is the problem of lumping in churches like this with WOF preachers such as Benny Hinn and Paul Crouch. But Hinn and Crouch and their followers are just one part of the charismatic movement, and there are many aspects to the movement that are poles apart from WOF. There is no way we can use WOF as the yardstick for what doesn't belong, for that would give a very skewed picture of charismatic Christianity. Check out, for example, my recent entries on Michael Harper, Thomas Smail, Fountain Trust and David du Plessis - they're just as much don't-belongs with the WOF crowd. One of my motivations for doing this project was precisely because some of these other figures were underrepresented on Wikipedia.
Most of this particular criticism has come from a view that I think sees "charismatic Christianity" as equivalent to, say, TBN or WOF or televangelism. From a historical and academic point-of-view, however, that's simply not true. David L Rattigan 06:57, 19 May 2006 (UTC)
I'd also like to clear up another misconception: The Charismatic Christianity WikiProject is not a category labelling churches "charismatic" or "Pentecostal". It is an attempt "to build a reliable and comprehensive guide to everything related to Pentecostalism, the Charismatic movement and their offshoots and relatives." This should not be a debate over whether Calvary Chapel should be labelled a "charismatic" church. The issue is its relationship to the charismatic movement and whether it is relevant to the subject. David L Rattigan 08:33, 19 May 2006 (UTC)
I am a Roman Catholic whose primary interest lies in seeing all the articles relating to Christianity tagged by some project, so that project can assist in developing and maintaing it. I found this article within the Category:Charismatic and Pentecostal Christianity. As the Charismatic Christianity WikiProject states that it deals with all articles within that category, I have replaced the banner. I have also added the Christianity Project banner as well. I hope that this is an acceptable action. If it is found to be unacceptable, then I would humbly suggest removing the article from the category. Thank you. John Carter 21:41, 29 July 2007 (UTC)

POV texts removed to here

This was a time of great revival in Southern California. Many disillusioned hippies found themselves lost in a dying world. Drugs had turned out to be a dead-end, Love had become a four letter word, more correctly spelled “l-u-s-t.” “Peace” had also become a cruel joke when anti-war demonstrations became violent and even deadly!
So it was; that many of these young searchers found the Truth in a two thousand year old book. God poured out His Holy Spirit upon a new generation of believers, and many of these hippies became “Jesus People.” With their own music, and a new style of worship that embraced God’s Word. At the same time they rejected many “religious” traditions.

I have preserved these POV texts here, in case anyone wishes to refer to them for a rewrite. -- Smerdis of Tlön 15:16, 15 Dec 2003 (UTC)

cleanup tag

Some of this article sounds like it was copied from a brochure.

"Calvary Chapel recognizes that people are not defined by their attire."

"...going wherever the text leads,..."

"To sum this up more appropriately, Calvary Chapel lives/teaches the word of God. Nothing more; nothing less."

One would have a hard time finding a relgious group that claims to not live/teach according to its sacred scriptures. These statements are obviously not NPOV.

Under "Practices" it says: "The frequency with which communion is taken and the practice of other sacraments varies."

This is unclear whether "other sacraments" means baptism or something else. Don't most protestant groups only have those two sacraments? Some charismatic groups also accepting foot washing.

The opening paragraphs need to be reorderd and made coherent. Is the "revival" refering to the Jesus movement or the Calvary chapel movement?

Not surprisingly the "references" section is empty.

I'm adding the cleanup tag.

--Victoria h 03:15, 13 November 2005 (UTC)

I don't think CC Ascribes to Oneness

I've only been a CC member for just over a year but I've read the distinctives a number of times and just participated in a new member meeting. I'm pretty sure that the CC churches *do not* ascribe to Oneness but rather believe in a Trinity three person acting in one accord. See and I've made an edit to the article based on the above rationale. HTH

The above post is by User:EricStephens. Please sign your posts on talk pages. It both saves us time and helps your credibility. Andrewa 20:19, 24 January 2006 (UTC)

I and my brother both attend Cavalry Chapel of Philadelphia and It most certainly preaches Oneness. I restored the reference.-- 05:47, 24 January 2006 (UTC)

Could you and HTH/EricStephens both clarify here what you mean by Oneness? Neither nor (see also the following section there) use this precise term. I take it from your edits that it is connected to Oneness Pentecostalism.
It seems to me to be possible that you are both right, in that it may be that some within Calvery Chapel subscribe to this belief and others do not, or even that some are not consistent. But have you any citable references that would back up your claim? The websites quoted by HTH/EricStephens are explicitly and consistently trinitarian. Andrewa 20:45, 24 January 2006 (UTC)
The Oneness Pentecostalism page states that "Oneness Pentecostals do not deny the existence or divinity of the Father, the Son and the Holy Spirit; they just deny that there are a multiplicity of persons, members, individuals, minds or consciences." In chapter 3 of Calvary Chapel Distinctives, Pastor Chuck writes "[w]e believe that the Holy Spirit is dwelling with a person prior to conversion. He is the One convicting him of his sin, convincing him that Jesus Christ is the only answer. The Holy Spirit is constantly testifying of sin, of righteousness, and of judgment to come. We also believe that the moment a person receives the witness of the Holy Spirit, Jesus takes away his sin. When anyone invites Jesus to come into his heart, to take over the rule and control of his life, we believe that the Holy Spirit then comes into that person's life. He is with each one of us to bring us to Christ, and when we come to Christ, He begins then to dwell in us." This paragraph is contrary to the Oneness Pentecostalism denial of a multiplicity of consciences. CC Philly may preach Oneness from the pulpit, but their own statement of faith indicates a Trinitarian view: "[w]e believe that Jesus Christ is fully God and fully human, that He was born of a virgin, lived a sinless life, provided for the atonement of our sins by His vicarious death on the Cross, was bodily resurrected by the power of the Holy Spirit, ascended back to the right hand of God the Father, and ever lives to make intercession for us."
On the same page as their statement of faith, CC Philly notes that "[i]t is not our purpose to cause division or discord in the Body of Christ, conversely, we long for unity among God's people of all persuasions, and we allow for a great deal of flexibility even within our own ranks. Calvary Chapel pastors are not clones who all believe exactly the same thing. Still, there are distinctives that make Calvary Chapel unique and which define our mission." In the spirit of 2 Timothy 2:24, it is not my purpose to cause division here, but to preserve the focus of this article on the Calvary Chapel movement as a whole and not just one particular Calvary plant. With this as well as my citation evidence in mind, I will be deleting the references to Oneness in the article. --JesusFreak Jn3:16 01:00, 25 January 2006 (UTC)
I'd suggest you stop using the phrase your church, it's confusing and irrelevant. This looked at first as though you were replying to me, and of course I'm not a member of this particular church. Equally important, we try to focus here on the merits of the edit not the editor.
Duly noted, though referring to the phraseology as 'irrrelevant' sounds a bit rash. No misplaced focus was intended; I was merely trying to help illustrate the point that any CC member who contributes here is bound to find subtle differences between the main precepts of the movement and those of the CC they attend, hence the personalization. I've edited my edit to reference the original editor's focus on CC Philly and changed the indention to help reduce confusion as to the subject of my reply. --JesusFreak Jn3:16 02:44, 25 January 2006 (UTC)
Agree with this edit removing references to Oneness, it's clear that this was at least so oversimplified as to be just plain wrong. Andrewa 02:26, 25 January 2006 (UTC)

Edits to Concerns/Criticisms

Edits were made to entries in the Concerns/Criticisms section to reflect a more NPOV.

On the contending for the faith link, the description was changed to be more factual.

On the open letter link, the statement that 'Arminianism permeates CC doctrine' was removed because this statement is shown to be false in Pastor Chuck Smith's book Calvinism, Arminianism, and the Word of God.

Removed the description of the 'critique' for two reasons: it was a non-NPOV description and the title of the critique adequately describes the nature of the link. JesusFreak Jn3:16 13:25, 4 February 2006 (UTC)

recent edit was not discussed and is heavily biased

This is the most biased edit I have ever seen. Not to mention that you made major changes to the article without first discussing it in the talk page. I can’t believe this but you’ve even added your own POV in the criticisms section! “Criticisms” is where the criticisms go! You have misquoted people and actually changed the titles of their articles.

Also, you changed the contending for the faith link to your POV. “Well known” to who? You? That stuff needs to be cleaned up but now it is worse.

Wikipedia has four guiding policies, if you haven’t read them, you need to. You especially need to read about the oldest policy, NPOV and What Wikipedia is not

Oh yeah, what is so biased about the word “Florida” that you had to delete it? Not withstanding that the word “Florida” was in an actual quote. If you’re new to the whole quotation marks thing, let me lay it out for you. The words between this ” and this “ mean someone actually said that. Unless you have a time machine and went back to the event and using the Force, made them say something different you need to stop altering what people said.

I’m reverting to the earlier version by

--Victoria h 04:43, 5 February 2006 (UTC)

I will take each of your points in turn.
I am admittedly very new here and was not aware that edits needed to be discussed on the talk page beforehand. If there is an official policy page regarding this, please point me to it. I've just read some of the policy pages you mention later in your criticism of my edit and did not see that mentioned. I do see that rule 6 suggests that when in doubt take it to the talk page - I did post the rationale behind my edits here immediately after making them (see section immediately preceeding your criticisms). I also note that rule 10 states don't revert good faith edits. My edits were made in good faith. Rule 11 states no personal attacks - your comments break this rule ("most biased edit", "if you're new to the whole quotation marks thing", "unless you have a time machine", etc.)
As for changing titles, I only removed a colon from one title because it appeared to be unnecessary punctuation.
To your 'well known' point: the original link description was biased and inflammatory ("Calvary Chapel is taken to task for its anti-catholic rhetoric" [emphasis added.]) So I went directly to the link itself and based my edit almost exclusively from the wording found on that link; the "well known" verbiage comes from the link itself! (I don't even know the guys - I was really trying to be gracious to the link and their point of view in general while simply removing the bias of the individual who initially posted it. In fact, I think I was being overly conservative in leaving in a bias that these gentleman are 'well known'!)
As for the "Florida", that was pulled out in a heavy edit of the overall link description. There is only one Calvary Chapel Ft. Lauderdale. (Aside - I think there may be only one Ft. Lauderdale in all of the US, but I didn't do an exhastive search.) While most of the original description came from the link itself, I modified it to include a more factual description of the context of the letter and included the date and title of the sermon, a factual description of how it was delivered, and information on how a reader could find and listen to the sermon in question so they could understand the context of the criticisms posed by the link itself and make their own judgments regarding both the sermon and the criticism. I realize now that I missed the fact that the entire description was in quotation marks and should have removed those. That was just human error.
I'm going to be reverting back to my edits and will be removing the quotation marks noted above so there is no appearance of misquotation. I welcome comments on how this section and/or my edits can be improved without simply reverting them away. JesusFreak Jn3:16 00:32, 6 February 2006 (UTC)
Actually, now that I look at it again, no quotes need to be removed because they weren't there. The double apostrophe looks like quotes but is actually used by Wiki to put the description in italics. I don't feel so badly now. JesusFreak Jn3:16 00:38, 6 February 2006 (UTC)

214 words were deleted in your edit, encompassing multiple authors. This is a serious edit that needs to be discussed with the other editors on the talk page first.

If you are new and un-familiar with Wikipedia’s policies, you should not be making mass edits. If you hadn’t read the NPOV policy, then why did you claim to be editing for NPOV?

If you read ALL of rule 10 and not just the first sentence, you will see that I did not violate it.

You are not going to agree with criticisms of your beliefs. That’s the nature of criticisms. Wikipedia is not a place for you to censor things you do not agree with.

You can certainly add a section like “response to criticisms” but be careful that you don’t use your own opinion in accordance with Wikipedia’s no original research policy

On the saintjoe link, you removed an actual quote, which you did not agree with, but you added their positive description of the people you agree with. I fail to see how you were being “gracious” and “overly conservative”. You did not merely remove a colon, you removed a colon and 50% of the words of the author’s title! The colon was correct grammar in the first place. You cannot just make up author’s titles or a person’s quotes or delete them because you don’t like them, you feel that they are incorrect, or because Pastor Chuck Smith’s book says so. You are way out of line here.

If you must, put [sic] after the part that doesn’t make sense or if a word is missing put it in brackets to indicate that it is your word and not theirs. If you are unfamiliar with the rules of citing sources and quotes, you should not correct the work of others in this regard.

“When in doubt take it to the talk page.” Once again, if you read ALL of the rule, it advises that before making significant and controversial edits you take it to the talk page, not an after the fact, “Oh, yeah, I just made 18 (approx.) changes and deleted 214 words by multiple authors for NPOV.”

You called the criticisms section “inflammatory”. So you are saying that CC’s harsh criticisms of almost every other religion in the world including it’s fellow Christians are not inflammatory but their replies to CC’s criticisms are inflammatory?

CC cannot expect to criticize the religions of others without them responding. If CC is interested in making their criticisms valid, they should consider the replies of others.

The opening words of the criticisms section attempt to make it look as if only a small minority feel that CC has been critical of other religions. The truth is that this story has been broadcast on mass media and it has sparked debate on the internet. Nevertheless if only one verifiable source has a criticism, it is consistent with Wikipedia’s policies to mention it here. But let’s crunch some numbers here.

Islam 1.4 billion
Catholic 1.08 billion(of 1.7 billion Christians worldwide-- 20:32, 2 March 2006 (UTC))
Atheists (incl Buddhists) 750 million?
Protestant 590 million (–CC’s numbers)
LDS (Mormon) 12 million
Jehova’s Witness 6 million

It’s likely that if they are willing to criticize these, that they also criticize others as well. That’s a fairly large number of people. I would venture to guess that almost all of them would not agree with CC’s assertions that their religion or denomination is false.

Do you disagree that CC strongly criticizes islam? Or that other religions have “noted” this strong criticism? I don’t know much about Islam but I doubt that when presented with Calvary Chapel’s teachings and statements they would say that you haven’t strongly criticized them. I think whoever used that word (it appears it was someone critical), was being very generous to CC. Just looking at the number of links here and also a few pages around the internet, I would say that it appears that there has definitely been a reaction to this.

I really think you should add a section with their responses. (But use real links and not explanations of how to search through CC Ft. Lauderdale’s archives like your last edit.)

We need to all come together on this and collaborate on something that we can all agree with.

--Victoria h 07:29, 6 February 2006 (UTC)

The criticisms section in its current state is largely lacking. There have been numerous and serious instances of both misconduct and controversial stances undertaken by Calvary Chapel leadership. These events belong in the section, starting with the Lonnie Frisbee (spell?) incident and continuing on to the current church scandals. Additionally, official church positions are very controversial with various civil rights causes such as GLBT and Pro - Choice/Life. Finally Calvary Chapel's critical stance toward other denominations and religions must be documented to provide a clear picture of the criticisms. Much of this information had been present on the page a couple of years ago, but has now gone missing. The page now seems to resemble the Calvary Chapel website. I'm not saying that I agree with all the criticism or controversial behaviors, but these should be listed. cheers, AT —Preceding unsigned comment added by (talk) 20:32, 16 April 2009 (UTC)

Section for affiliate churches?

would it be possible to have another step in the outline of various calvary chapel churches? I am thinking under point four, have some sub points of some of the major affiliate churches. Ex would be 4.1 costa mesa, 4.2 fort lauderdale, 4.3 austin, and have some brief facts about each church—Preceding unsigned comment added by (talkcontribs) 09:13, February 28, 2006

I think we could have such a list in the "see also" section. This would set the standard for "major" affiliates at those that have Wikipedia articles. Currently, there are no such articles except Costa Mesa (that I know of). Maybe this will change. --Basar 06:47, 18 April 2006 (UTC)
I'm willing to help with this project. I can get a list of the larger churches from CCOF. I'm currently admin'ing the CCOF, CCCM, and Calvary Chapel website and can help with any other additional resources. --Calvary Chapel Admin
I'd like to see more on disaffiliation and the pastor being above the elders. I was a part of the disaffiliation of Calvary Chapel Downy under Mike Martin and the mess that happened after it. I can't seem to find much information on the topic. Cannedbeef 03:18, 11 September 2007 (UTC)

Bibliography style

I've been recently rewriting most of this article in an attempt to bring to to good article status, and one thing I would like to do is to change the style of the bibliography by using Wikipedia's cite book template. It's a template that automatically puts books into a nice and proper reference format. The documentation is available here. I think this will really improve the section by making our nice scholarly information look scholarly. Does anyone object? --Basar 23:02, 14 April 2006 (UTC)

I have questioned the need for the bibliography ever since it was added by an anonymous editor on 3/31/2006. It is unclear whether or not the references were used in the writing of this Wikipedia article and seems like a gratuitous addition straight from someone's college thesis. Most of the references are better suited to an article on the Jesus People movement and not Calvary Chapel directly (yes, I am aware of the link.) With that in mind, if your editing can directly site these references, then I endorse the use of the cite book template for them. Any that can not be directly cited within the text of the article should be removed. That's my 2 lepta. JesusFreak Jn3:16 00:03, 16 April 2006 (UTC)
I agree that the bibliography seems gratuitous and generally unuseful to most of the article's readers, but the information is genuine, and I don't think it hurts the article to have it. Changing the citing format won't link the entries into the inner part of the article, it just reformats them. They also were not used in the creation of the article as I have rewrote most of it and used the reference feature to cite everything. References used to create the article are under references, and the bibliography section is used for things that might be of interest to the readers of the article but were not used to create the article - if that makes sense. I've implemented what I was talking about so you can see it. By the way, thanks for fixing my use of the word "apart". I would like to move the "movie" section in with the bibliography even though bibliographies are technically about books. The purpose of mentioning the movie is the same as the bibliography, and I think it helps the style of the appendix a lot to have them in the same section. "Movie" is not a standard appendix section. Do you or other people agree/disagree? I'd be willing to ditch the bibliography entirely, as most Wikipedia articles don't have one, but I doubt everyone would agree, and I don't think it's bad to have. --Basar 01:00, 16 April 2006 (UTC)
I agree it doesn't hurt the article to have it, but does it help? It just 'feels' unnecessary to me. As for your mention that the biblography is used for things that might be of interest - I'm having a difficult time differentiating that purpose from that of the 'see also' section. Would you agree that most of the bibliography appears to be related to the Jesus Movement? If so, perhaps we could move the bibliography entries to the Jesus Movement article; anyone interested in learning more about that movement could get there from the Jesus Movement 'see also' link on this article. As for the movie entry, I'm going to edit the article to move this reference to the 'external links' section with a link to the movie's official website. That seems like a very clean solution to me. Finally, I like your new citing format and appreciate and respect your efforts to improve the article. JesusFreak Jn3:16 01:51, 16 April 2006 (UTC)
I never noticed that they were about the Jesus Movement when I was editing them, but you are right. A couple of them might be about something else though. Overall I am neutral on the issue and won't be offended either way. My proposal for the criticism section is almost ready, so I'll just deal with that :) --Basar 05:50, 16 April 2006 (UTC)

I decided that I think you are right so I moved the bibliography to Jesus movement. These two I didn't move and have chosen to save them here.

  • Lewellyn, George Thomas, Ph.D. (2002). Toward the development of a methodology for the preparation and delivery of an advanced homily in the Protestant tradition. New Orleans Baptist Theological Seminary. {{cite book}}: Cite has empty unknown parameter: |1= (help)CS1 maint: multiple names: authors list (link)
  • "Postdenominational Christianity in the twenty-first century". Annals of the American Academy of Political and Social Science (558): 196–210. 1998. {{cite journal}}: Unknown parameter |month= ignored (help)

--Basar 02:17, 20 April 2006 (UTC)

Criticism rewrite proposal

I've rewritten the criticism section so that it would look better and make the criticisms more accessible to the reader. I want to propose it here first because I know this has been controversial.

It looks pretty good to me. One concern I have is that this new format does not include the context of the 'open letter' criticism. I think it is important for the reader to understand this context; namely, that the criticism is based on a sermon given by a guest speaker at one particular Calvary and that the sermon is freely available for anyone who wants to listen to it and critically assess the criticism. (Unfortunately, CCFL uses a Flash-based application that obfuscates the URLs of media links, so it is not possible to give a direct link to the sermon in question. This is why search instructions are included.) JesusFreak Jn3:16 10:34, 17 April 2006 (UTC)
Ya, I had that initially in there, but deleted it. I could put it back as something like this: "Why I Am Not A 5 Point Calvinist" (mp3). Retrieved 2006-04-17. - the subject of the above open letter --Basar 16:50, 17 April 2006 (UTC)

Implemented. The last two criticisms weren't because of the mentioned problems. If anyone wants to correct them please add them to the article. --Basar 00:57, 20 April 2006 (UTC)

  • A number of people have criticized Calvary Chapel's stance on Calvinism and Arminianism. They contend that the doctrine of free will is unbiblical and that God alone chooses those who will be saved. [2] [3] [4]
  • Calvary Chapel differs from many other churches because they lack cross imagery. Instead, Calvary Chapel has a stylized dove which represents the Holy Spirit. Some have accused Calvary Chapel of being opposed to the cross as a result.

  1. I removed the Catholic site because I couldn't find a specific criticism on the page. It only had an advertisement for some CDs that may contain criticism. Since I don't know what their point is, there is nothing I can write about. Furthermore, I suspect it's Catholic verses Protestant in nature and not specifically about CC.
  2. Three of the articles say the same thing about Calvinism, so I lumped them together.
  3. I don't understand the "contemplative" site, so if someone else can understand it, maybe they can write a sentence or two about it. However, I'm not sure if it qualifies as "notable" - it comes off as fringey to me. It is also not based off of CC doctrine, but off of one pastor's book (albeit Chuck's son).
  4. I added the thing about the cross imagery from the "practices" section, but I think it needs a reference before we implement it. I wasn't able to find any on Google.

Please feel free to give your input. --Basar 06:31, 16 April 2006 (UTC)

Lonnie Frisbee: The Life And Death Of a Hippie Preacher -An important movie!!!!

  • Frisbee: The Life And Death Of a Hippie Preacher By Dennis Harvey A Jester Media production. Produced, directed by David Di Sabatino. Camera (color, DV), Di Sabatino; editor, Ron Zauneker; music, Larry Norman; sound, Zauneker. Reviewed at Mill Valley Film Festival, Oct. 16, 2005. Running time: 95 MIN. IMDB entry —Preceding unsigned comment added by (talkcontribs)
Maybe, but since it's about Lonnie Frisbee, maybe we should put it in his article. --Basar 19:03, 21 April 2006 (UTC)
That's a good point. I understand he was involved with Calvary Chapel in the early days, but his history belongs in his own article. I vote that the movie reference be removed since it is not Calvary Chapel specific. JesusFreak Jn3:16 13:34, 22 April 2006 (UTC)
A good rule of thumb – anything that requires more than one exclamation point should be dismissed as hype immediately. I don’t know anything about the film, but the multiple exclamation points above are sufficient to sway me away from investing any time watching. —Preceding unsigned comment added by (talk) 15:03, 24 April 2008 (UTC)

The gay Lonnie Frisbee: was the key figure in the Jesus Movement.

-Lonnie worked in conjunction with Chuck Smith's Calvary Chapel movement.

Yes, we know that. What is your point? --Basar 17:06, 28 April 2006 (UTC)

The roots of Calvary Chapel!!!


<Cut out to keep talk page clean.>

What exactly do you want us to do? The roots of Calvary Chapel are described in the history section, and the involved movements and ideas are linked from there. The logical place to put a bibliography about the different movements or ideas is in their own pages. --Basar 19:08, 21 April 2006 (UTC)
Agree with Basar. I'm cutting these links from here since Basar moved most of them to the Jesus Movement page where they belong. JesusFreak Jn3:16 13:35, 22 April 2006 (UTC)

Since this person hasn't responded, I reverted his edits. I actually think this person doesn't speak English very well which may explain the way in which the person has been communicating with us. You might notice that the person is involved in the "hu" version of Wikipedia. If that is the case, I don't know what to do because the person wouldn't be able to read our objections. --Basar 19:23, 23 April 2006 (UTC)

Non-denominational or protestant?

--Morpheusz 14:02, 25 April 2006 (UTC)

I don't believe they are mutually exclusive. On a side note, many editors come to this article, like you, and related articles and like to talk about Lonnie Frisbee. What exactly is the attraction to him? As I've been reading Calvary Chapel's history, he seems to be a minor figure in about four years of their history - no more important than a handful of other figures (like Greg Laurie or Skip Heitzig). Just curious. --Basar 16:20, 25 April 2006 (UTC)

Good Article nomination has failed

The Good article nomination for Calvary Chapel Association/Archive 1 has failed, for the following reason:

Concerns about some of the writing.
  • Calvary Chapel likes to think they are "striking a balance between extremes" - sounds like promo material.
  • Although Calvary Chapel believes in the continuing efficacy of the gift of tongues, they do not recognize uninterpreted tongues spoken to the whole congregation to be those inspired (or at least directed) by the Holy Spirit because of their understanding of 1st Corinthians 14. - this really makes no sense to me.
  • Calvary Chapel is strongly pretribulationist and premillennialist - these terms need explaining.
  • Criticisms section is a bullet pointed list - it should be prose.
  • 'See also' sections should be avoided - if the articles listed are relevant, they should already be linked in the text. Worldtraveller 12:44, 23 May 2006 (UTC)

Calvinism and Arminianism

I have to dispute a few of the facts presented and the wordings used in the section "Calvinism and Arminianism" (not to mention the overall sloppy grammar and style).

First of all, the statement that "[the Calvary Chapel doctrine regarding human depravity] is in contrast to Arminianism which believes that there is still some good left in man" is downright false. Total depravity is the one point on which Arminians and Calvinists agree--see Article III of the Five articles of Remonstrance. The difference is in how Arminians and Calvinists believe one can come out of total depravity and into salvation, which is an entirely different point.

Also, the last point in the section seems to imply that Arminians firmly reject the perseverance of the saints, which is not *necessarily* true; Arminius himself never fully decided on the issue one way or another and the Five articles of Remonstrance don't take a firm position on the issue (though Wesley did). (This point might not necessarily need correction--we can't cover every possible base--but it did catch my eye.)

Does anyone care to dispute this before I make corrections? Cricketseven 04:23, 25 May 2006 (UTC)

I dispute that Arminianism=Arminius any more than Calvinism=Calvin or even Christianity=Christ. I don't think there's any debate whether Arminianism (regardless whether it reflects accurately what Arminius believed) entails a rejection of the Perseverance of the Saints, is there? David L Rattigan 05:16, 25 May 2006 (UTC)

a minor correction made

In the Calvinism vs. Arminianism section, I corrected the statement that on the point of a believer's security, Calvary Chapel agrees with Arminianism--the believer stays saved. This belief, also known as "once saved always saved" or "OSAS", is Calvinist, not Arminian.Jlujan69 05:23, 3 August 2006 (UTC)

another correction

Once again, in the Calvinism vs. Arminianism section, I wanted to clarify the difference between the two viewpoints regarding the condition of man. Both sides agree that man, left to himself, is unable to choose righteousness because he is naturally depraved. It takes divine intervention and the grace of God to change this. The extent of divine intervention is where the two sides disagree. Calvinism says that man is so depraved that God must effectively cause man to choose righteousness, whereas Arminianism teaches that while man is depraved, God can and does enable man to choose righteousness. Under Calvinism, God basically makes man choose salvation while under Arminianism, an "enabled" man makes the choice. I made basic corrections to the text, but didn't say as much as I did here.Jlujan69 06:02, 3 August 2006 (UTC)

Phoenix Preacher edit war

Okay, obviously we don't have a consensus as to whether the criticism of the "Phoenix Preacher" site should be listed or not. Personally, I don't think it adds anything to the article, as the text routinely states that it is biased against certain actions of individuals and churches. What to do? --Joe Sewell 16:18, 18 August 2006 (UTC)

I would vote for deletion. It's not an encylopedic source (it's a blog for goodness sakes!) 16:32, 31 August 2006 (UTC)


I removed the following "Calvary Chapel itself is highly critical of other churches, and sometimes inherits the reputation as trying to portray themselves as the "one true church". I attend Calvary Chapel, and while it is agreeable that we do look down upon churches with false doctrines (especially prosperity gospel churches), I don't recognize "one true church" as a valid statement. Someone is obviously sabotaging this entry because they disagree with CC. ~~Iamvery~~


Jesus said, "I am the Way, the Truth, and the Life." (Thats from John). So because Calvary Chapel teaches what their God says makes them bad. I don't think that its fair. In Islam the Quran, which is contradictory to itself, says that Christians and Jews are to be slayed. Calvary Chapel isn't as dangerous a religious organization as Islam is. —Preceding unsigned comment added by Prettyflowers1 (talkcontribs) 23:12, 9 December 2009 (UTC)


The sentence "Criticisms have risen from accusations that members of Calvary Chapel criticize faiths which they believe to be false, particularly Mormonism" is noted as needing fact-checking. Yet there is a reference [1] which is noted as "This link is only a CC essay against Mormonism, not a link showing a criticism regarding it." The link leads to the official church page's library and the text contains passages such as "Mormons go directly against the Word of God". For me, this seems to be a good reference. What am I missing? Tierlieb (talk) 11:56, 16 June 2008 (UTC)

Actually, I am missing the whole criticism section on that one now... agenda-driven vandalism? Tierlieb (talk) 21:04, 25 June 2008 (UTC)

Minor edit war over minor issue

User and I seem to be reverting each other over a minor linking issue, so I thought I'd seek a 3rd opinion or provide a venue for to respond. People who don't know what pretribulationist means should be able to click on the word and quickly derive the definition. A piped link to the pre-trib section of the Rapture article (Rapture#Pre-Tribulation) provides a clear definition. A piped link to the rapture article at large does not. Please comment, though I don't see how anyone else could possibly care.--The Fat Man Who Never Came Back 18:08, 28 February 2007 (UTC)

I wouldn't call it an edit war, per se. However, your original reason for changing (completely removing, actually) the link was because it is "not a useful link for those unfamiliar with the term". The term itself only makes sense in the context of rapture. It is likely that someone clicking on the link because they are unfamiliar with the term will also be unfamiliar with the term 'rapture.' The link has remained constant for some time; it should remain so until others have a chance to weigh in, if necessary. 22:20, 28 February 2007 (UTC)

Chuck Smith, Rapture, Al-Aqsa Mosque, 911 Criticisms

I am working on adding several entries to the criticism section. One in particular has been repeatedly reverted though it has multiple soucrces. It refers to Chuck Smith being involved with a movement to rebuild the Jewish temple on the site of the Al-Aqsa Mosque and Dome of the Rock. Chuck Smith is quoted directly by multiple authors on this subject. I do not want to engage in an edit war and am interested in feedback on how to improve these entries. Please bear in mind that this is neither a pro-Calvary Chapel, nor an anti-Calvary Chapel article. It is an Encyclopedia article. These are historically important criticisms that belong in a reference work. I am sure the input of other editors will improve the text. Simply removing material without engaging discussion does not seem appropriate in the long run. (talk) 03:06, 1 July 2008 (UTC) I am proposing adding this material due to its historical significance. See below: (talk) 03:19, 1 July 2008 (UTC)

A variety of criticisms focus on extremes related to End Times beliefs:

  • Richard Abanes points out the disillusionment caused by 1981 time-line Smith had suggested for the rapture . Abanes quotes Smith: “Forty years after 1948 would bring us to 1988….From my understanding of the biblical prophecies, I’m convinced that the Lord is coming for His Church before the end of 1981.” Members of Calvary Chapel anxiously anticipated the event, according to Abanes. He notes a quotation of Smith at a 1981, New Year’s Eve church service, reported by the Gazette Telegraph. Smith said: “If we’re here at this time next year, I will be very surprised.” Abanes writes: “When the rapture did not occur, Smith and his congregation were quite surprised….”[1][2]
  • Several authors who criticized involvement of the Christian right in the Arab-Israeli conflict refer to Chuck Smith’s association with a movement to rebuild Solomon's Temple on or near the site of the Al-Aqsa Mosque. They argue that by the mid-eighties some pre-millennial church leaders, such as Smith, went beyond simply hoping for the rapture. [3] [4] [5][6] In September 1984, writer Grace Halsell reported that Calvary Chapel gave $25,000 to Terry J. Reisenhoover’s Jerusalem Temple Mount Foundation. The foundation, she wrote,“raises money for Jewish West Bank militants” and helped provide funds to Stanley Goldfoot. According to her interview with foundation chariman Reisenhoover, Goldfoot was said by him to be “a very solid, legitimate terrorist…He has the qualifications for clearing a site for the temple.” Chuck Smith, according to Halsell, said he had “a common interest” with Goldfoot “in seeing the temple rebuilt.”[7] David S. New quotes an interview in which Smith said “Do you want a real radical? Try Stanley Goldfoot. He’s a wonder. His plan for the Temple Mount is to take some sticks of dynamite and some M16s, and blow up the Dome of the Rock and al Aqsa Mosque, and just lay claim to the site.”(p. 130) While soliciting donations to rebuild the Jerusalem Temple, Goldfoot is reported by these sources have given a talk at Calvary Chapel Costa Mesa(though Halsell notes, in this instance, Goldfoot never mentioned using violence).
  • The Los Angeles Times compared statements by Chuck Smith, following the September 11th, 2001 terrorist attacks, to widely denounced remarks of Jerry Falwell. “Pastors such as Smith and Falwell and television host Robertson have taken it even one step further. They have said U.S. Supreme Court decisions supporting the separation of church and state, the acceptance of the “homosexual life style,” and millions of abortions contributed to last weeks attacks. “ [8]

Other editors should take a look, for the sake of objectivity, at Jeremiah Wright and Trinity United Church of Christ articles in Wikipedia. Also, on the political/theological flip side, see Jerry Falwell. Known controversies are included in the body of these articles and include lengthy references to the issues that developed. Calvary Chapel does not typically make national headlines. But the above criticisms have been in print for a long time, Halsell's for decades. The question in an editors mind should not be "but this can't be true" or "this misrepresents my church," but rather, is the source valid? The complete text of an early article by Halsell can be reviewed at The article is called "Shrine under Siege." The same material was published in her book "Forcing God's Hand: Why Millions Pray for a Quick Rapture --- And Destruction of Planet Earth." Reacting angrily to the title of her book, for example, is not a meaningful editorial response. Halsell was a Christian author who actually left her job in the White House and used die to change the pigment of her skin in order to research what became a best seller called "Soul Sister" which gave an eye opening perspective on how African Americans were treated in the United States. Halsell died from a skin malignancy that was probably caused by the die she used. She was a world famous journalist and author. If you read her articles, she is clearly attempting to defend her faith from what she sees as destructive extremes. You might disagree with her perspective. But her research has been in print since 1984 and remains unchallenged. I'm sure when she published Chuck Smith had an opportunity to review what she wrote. I think what she found alarmed her, hence the alarming title. A biographical sketch of Halsell states that in 1996 "Texas Christian University’s journalism department named her the Green Honors Chair Professor of Journalism." This is available at at24.1.47.198 (talk) 13:10, 1 July 2008 (UTC)

Per Wikipedia rules, silence is considered a sign of consensus. I will wait an additional 24 hours before posting this to the criticism section again. Any feedback in the interim will be much appreciated.Don Van Duyse (talk) 13:36, 2 July 2008 (UTC)

There's a difference between criticism and attack. For example, take Stanley Goldfoot. The guy speaking one time in a Calvary Chapel is just guilt by association - it's not the same thing as Jeremiah Wright where he was Obama's pastor for years, Obama could no more disavow him than he could disavow his mother, etc. Goldfoot, according to all of the sources, spoke ONE TIME in Calvary Chapel over 20 years ago. According to [2], he did not tell Calvary Chapel about his plans to destroy the temple. Trying to turn this article into a dissertation on Stanley Goldfoot is not appropriate - there are 1000 Calvary Chapels and the guy spoke in one of them one day. Smith, like substantially every evangelical Christian, believes that the Jewish Temple will be rebuilt someday as a matter of theological truth. That isn't the same as believing that the Dome of the Rock will be destroyed, supporting the destruction of the Dome of the Rock, conspiring for it, or anything like that. There's no justification for turning this thing into an attack piece. --B (talk) 14:38, 2 July 2008 (UTC)
24 hours? A little short, isn't it? Still, I'm responding in less time than that. :) One thing to note about Calvary Chapel, as described in the article, is that it's not merely Calvary Chapel of Costa Mesa, CA, where Chuck Smith teaches. As B points out, not every Calvary Chapel follows precisely the same thought patterns; one CC teacher can disagree with another regarding minutae such as this. While this may be pertinent information, as it has been presented it comes off much more like an attack on Chuck Smith; thus, it really doesn't fit into this article. --Joe Sewell (talk) 16:31, 2 July 2008 (UTC)
I agree with B. This is unencyclopedic. There are forums where this information might be accepted, but Wikipedia is not one of them. Additionally, I checked your online source that stated 'Chuck Smith, according to Halsell, said he had “a common interest” with Goldfoot “in seeing the temple rebuilt.”[9]'. If you read the source, it is referring to "Chuck Smith of a Calvary Baptist Church in California" [emphasis added], not Chuck Smith of Calvary Chapel Costa Mesa. So this so-called Goldfoot association is not with Calvary Chapel, but a completely different church that is not affiliated with the movement. How many of your other 'sources' are actually referring to some other Chuck Smith? Given your edit history, it appears that you are focused on bringing negative information against CC into Wikipedia even if that information is inadequately sourced and that moving this information to a discussion forum is simply a way of pushing your agenda here since it is not surviving the main page. I move that this discussion section be stricken, as well. (talk) 11:04, 3 July 2008 (UTC)

What I am trying to do is boil down the real criticism that Halsell and others are making which according to their texts is about a problem that occurs when people who believe in a pre-millenial interpretation attempt to translate that belief into financial and political support for people who might act violently. This is not an attack on Chuck Smith at a personal level. These authors are primarily quoting Chuck Smith and the people involved in this movement to rebuild (and as Chuck Smith said, perhaps blow up) the mosque. The references to Stanley Goldfoot are made because Smith's support for Goldfoot is a key example these writers used to develop this more general criticism. My own assessment is that the use of quotations related to Stanley Goldfoot helps to maintain NPOV. In fact,the Goldfoot quotes make the point that the several authors were making about this situation pretty succinctly. I've refrained from saying anything about Goldfoot that is not directly related to his specific associations with the foundation, Chuck Smith and Calvary Chapel. I am thinking of creating a Stanley Goldfoot page because he is a pretty interesting and unusual historical figure. I am not particularly happy with this stylistically but I am trying to boil it down. Certainly, this should not be treated as a general criticism of Calvary Chapels every where. I don't think simply including critical information like this implies a general attack. You will have to let me know what is causing this information to appear like a general attack. Can a fact be an attack? But Chuck Smith is the founder. I don't think anyone will debate the enormous influence he has on other CC pastors, etc. We don't know that Goldfoot didn't visit other Calvary Chapels, do we? This is an important moment in CC history that should be noted. It would be great if there were published sources that gave us more perspective on this issue. How many churches did Goldfoot visit? How much money was donated? It is a snap shot of a movement to rebuild the temple that the authors provide to make a bigger point. I think I've captured that with the quotations. (talk) 18:28, 2 July 2008 (UTC)

Well, after reading all that, I am left with the question: "so what?" I'm not at all convinced that it belongs in an encyclopedic article on Calvary Chapel. Perhaps some other article, even one on Chuck Smith himself, but not this one. --Joe Sewell (talk) 20:55, 2 July 2008 (UTC)

My contention is that its appropriate because it has a well established place in world history according to these authors. The escatology promoted by Calvary Chapel, and activism by Calvary Chapel's founder, has had an impact well beyond debates about Christian doctrine. I admit there is a real awkwardness here in presenting the information so that it works as an encyclopedia entry. Thanks for the feedback. I will go back to the drawing board and post a future revision to the discussion page for feedback. Thanks. (talk) 00:50, 3 July 2008 (UTC)

I'm not going to argue for this entry right now because it will take more work to get the sources right and the wording right and it is a very controversial topic. As noted above the article that is accessible on-line refers to Calvary Baptist church (I assume it was a mistake by Halsell). I missed this when I reread the article. Halsell's book refers to Chuck Smith at Calvary Chapel Costa Mesa but I obviously can't use a source with that kind of error. The body of sources are accurately reflected in my entry but I could not refer to the financial donation since that appears only in earlier article. I don't expect to pursue this further right now. Thanks for your feedback. In the future I will post a proposed controversial entry to the discussion page. Thanks for your time and attention. (talk) 23:02, 3 July 2008 (UTC)

I am gradually finding more published works and expect this might take weeks or months. For example,in the interim, see "Terror at the Holy of Holies" by Yaakov Ariel in "The Journal of Religion & Society." at Per the site this journal "is a cross-disciplinary, electronic journal published by the Rabbi Myer and Dorothy Kripke Center for the Study of Religion and Society at Creighton University." It is an academic Journal. Most encyclopedic. And provides a succinct summary of the JTF (Jerusalem Temple Foundation), Goldfoot, Chuck Smith, Costa Mesa relationship I have tried to summarize. (talk) 18:23, 6 July 2008 (UTC)

Below is a draft in a format that I think is more encyclopedic. I' like other editors to note any further objections on the grounds of encyclopedic vs. encyclopedic. After a protracted series of circulation requests at my local library, I will have all of the sources. The initial sources for the below have been previously noted. Gershom Gorenberg, End of Days, David S. New, Holy War, Grace Halsell, Forcing God's Hand, Grace Halsell, Shrine Under Siege, Yakov Arierl, Terror at the Holy of Holies, Richard Abanes, End Time Visions, Los Angeles Times.

Various critical views regarding Calvary Chapel and Chuck Smith focus on potential misuse of End Times beliefs. Smith had suggested a time line for the rapture in 1981. According to Christian researcher Richard Abanes, strong anticipation resulted in anxiety and then disappointment for some believers who left the church. A September 22nd, 2001 Los Angeles Times article "In Aftermath of Attacks, Talk of 'End Days' Soars," compared Smith’s claims during the preceding week to widely denounced remarks by Jerry Falwell. According to writer William Lobdell, Smith told overflow crowds in Costa Mesa that homosexuality, Supreme Court decisions, and millions of abortions showed why God allowed the terrorist attacks to happen. “Such biblical interpretations of the end times…” Lobdell notes””… trouble both liberals and many conservatives.” Successive authors have referred to Smith’s Calvary Chapel Costa Mesa as an historic example of a pre-millennial church intervening in Arab-Israeli affairs to fulfill apocalyptic events. Following Smith’s interpretation, Calvary Chapel pastors generally hold that Solomon’s Temple must be rebuilt at its original site in Jerusalem in order for Christ to return. But since 705 A.D., the Al-Aqsa Mosque and Dome of the Rock have stood on the ruins of the Jewish temple. Authorities have warned of the loss of life that might be touched off by unwanted interference there. The 2500 seat Costa Mesa facility, at Smith’s invitation, hosted a fundraising talk by Stanley Goldfoot of the Jerusalem Temple Foundation. This foundation was engaged in controversial preparations for rebuilding the temple. While Smith is reported to have spoken of Goldfoot’s propensity to act violently and seize the holy site, use of violence was not mentioned during Goldfoot’s lecture in Costa Mesa. Evangelical donations were ultimately used by him to pay legal fees for a group of Jewish militants arrested during a bombing attempt. And Goldfoot also contacted physicist Lambert Dolphin and arranged, with Calvary Chapel funding, a survey of the Al-Aqsa complex using wall penetrating radar, seismic sounding, and aerial photography. This activist research group sought to outline buried temple remains--a necessary step, in their minds, to rebuild. The project was stopped by Israeli police. It had sparked an angry protest by Muslim worshipers.

Sources for the 81 Rapture timeline

I am quoting sections of the texts of these authors. Three authors place the event in its historically significant context of following the publication of the Late Great Planet Earth. Abanes also refers to 1981 on his own time line of historically significant failed predictions on pg. 340 of "End Time Visions." As noted below, he identifies Chuck Smith as one of the most influential promulgators for the Lindsey time line. This directly effected members of Calvary Chapel. In an interview with the LA Times, Chuck Smith Jr. also refers to his father's Rapture prediction.

Gorenberg, The End of Days, p. 123 ”CHUCK SMITH took this logic a step further: He hoped for history's turning point at the start of the eighties. A longtime associate explains the logic: 1988 was a likely time for the Second Coming. Allowing seven years for the Tribulation, that might just put the Rapture in 1981. "Chuck Smith is very focused on the Rapture," says the associate, and "was really focused on 1981." Nineteen eighty-one passed— and Smith said nothing about the missed date. His flock was left to wonder. Asked years later about the prediction, he shrugs it off as a mere possibility he raised. The expectation of apocalypse remains valid, he says; he's still part of the generation that saw Israel created. But whatever questions he asked, answers he found for why 1981 went quietly by, he's not discussing—perhaps not even with himself.”

Abanes p. 326 END-TIME VISIONS“In the 1970—1980s, for instance, a significant number of individuals attending the widely respected Calvary Chapel system of churches experienced this kind of unfortunate disappointment. For many years the church's founder, Pastor Chuck Smith, had been suggesting that the year 1981 would bring the rapture. In his 1978 booklet Future Survival., Smith declared: "Forty years after 1948 -would bring us to 1988. . . . From my understanding of biblical prophecies, I'm convinced that the Lord is coming for His Church before the end of 1981 ."82Smith based his belief primarily on Hal Lindsey's prophetic timetable as found in the original edition of The Late Great Planet Karth. When no rapture came at the expected time, numerous followers were stunned; some eventually left the church altogether.”

Abanes, Richard, Chapter 11, pp. 412-413 End Note 81. “Chuck Smith — founder of the worldwide Calvary Chapel system of churches, which as of 1992 had an estimated attendance of 230,000 conservative Christians (National and International Religion Report, 1992, 8) — was one of the most influential Christian leaders to have propagated Lindsey's 1981 timetable….As late as December 31, 1981, Smith continued to hold out for the rapture. During a special New Year's Eve church service packed with trusting followers, he proclaimed: "If we're here at this time next year, I will be very surprised." Chuck Smith, quoted in Steve Rabey, "Warning: The End Is Near, Again," Gazette Telegraph, December 28, 1991, Dl. When the rapture did not occur, Smith and his congregation were quite surprised, as were a vast numbers of other Christians who had bought into Lindsey's calculations. During a 1989 interview with William Alnor (Alnor, pp. 41^2), Smith would only admit to having come "close to" date-setting, maintaining that he had not taught it "as scriptural dogma." It was merely his "personal conviction that Christ was coming before 1982." Then, during a December 27, 1996 talk-radio program (Chuck Smith, To Every Man An Answer, KWVE, December 27, 1996). Smith distanced himself even further from the situation by claiming that he had never named a rapture date! A listener who called the show asked Smith if either he or Calvary Chapel had ever made a "prediction of Christ's return." The response was less than accurate: "No, uh, never, we all, we do believe he's going to return soon, and, uh, but, never any date. No. No. No. Never any date because no man knows the day or the hour." (talk)

A 3rd reference in a historical reference work notes Smith’s timeline for the rapture. The Jesus People Movement: An Annotated Bibliography and General Resource. By David DiSabatino. Bibliographies and Indexes in Religious Studies 49. Westport, Conn.: Greenwood, 1999. xiv + 257 pp. DiSabatino in reference 0221 on pg. 68 qotes Smith from “The Soon to Be Revealed Antichrist. Costa Mesa, CA: Maranatha: "we are living in the last generation, which began with the rebirth of Israel in 1948" (p. 3), and also, "the coming of Jesus Christ is so close that I believe the next major event will be either Russia invading Israel or the Church being caught up. It's a toss-up as to which is coming first" (p. 45). Includes some interesting interpretational oddities that are not adequately explained; "the number thirteen is the number of Satan. Every name for Satan (dragon, devil, deceiver, etc.) is divisible by thirteen" (p. 19).” Disabatino in reference 0222 on pg. 68 also summarizes and quotes Smith from “ Snatched Away. Costa Mesa, CA: The Word for Today, 1976”: ”Despite his warning against speculative dating, he implied that since the establishment of Israel there was probably about 40 years (or one biblical generation) left before the end; "That generation that was living in May of 1948 shall not pass until the second coming of Jesus Christ takes place and the kingdom of God be established upon the earth" (p. 23). “” —Preceding unsigned comment added by (talk) 17:17, 20 July 2008 (UTC)

A fourth reference occurs in a recent interview with Chuck Smith Jr. "He also grew disillusioned with the Rapture, the notion that believers in Jesus will be whisked to God’s side during Armageddon. His father had predicted the end of the world would arrive in the 1980s, based on his reading of the Book of Revelation. He has continued, year after year, to announce its imminence with absolute confidence.The father: “Every year I believe this could be the year. We’re one year closer than we were.” The son: “To use [the Book of Revelation] for prognostication, to me, is just ridiculous"--ref Saturday, September 02, 2006 Father, Son and Holy Rift. Christopher Goffard September 02, 2006 in print edition A-1, Los Angeles Times.

See also: Religion; In Aftermath of Attacks, Talk of 'End Days' Soars; * Many who await the apocalypse find fresh evidence that the turmoil prophesied in the Bible is upon us. But scholars urge caution. [Home Edition] Los Angeles Times - Los Angeles, Calif. Subjects: Bible, Evangelicalism, Terrorism, Prophecies, Religion Author: WILLIAM LOBDELL Date: Sep 22, 2001 Start Page: B.18 Section: California; Metro Desk Text

Based upon the 4 sources for the rapture time line, each of which supports its historical significance (DiSabitino's is an historical academic reference work), I propose to add the below to the criticism section pending comment from other editors on the talk page. Based upon the historical-religious significance of September 11th, 2001, I propose adding the summary of the Los Angeles times article, also to the criticism section, also pending comment from other editors on this talk page. Below is the proposed text with references added. Each source focuses not only on Smith but on his interaction and influence on Calvary Chapel members. The assumption, as set forth already in this article, is that Smith is the founder, that he maintains a strong influence on Calvary Chapel as a whole, as stipulated by the "Moses" model of leadership held by Calvary Chapel in general.

Various critical views regarding Calvary Chapel and Chuck Smith focus on potential misuse of End Times beliefs. Smith had suggested a time line for the rapture in 1981.--ref--Gorenberg, Gershom. The End of Days:Fundamentalism and the Struggle for the Temple Mount. p. 123.--ref-- Abanes,Richard. End-Time Visions : The Road to Armageddon. Pp. 326, 412-413.--ref--DiSabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource. By David DiSabatino. Bibliographies and Indexes in Religious Studies. P.68 According to Christian writer Richard Abanes, anticipation resulted in disappointment for many, some left the church. A September 22nd, 2001, Los Angeles Times article "In Aftermath of Attacks, Talk of 'End Days' Soars," compared Smith’s claims during the preceding week to widely denounced remarks by Jerry Falwell. According to writer William Lobdell, Smith told overflow crowds in Costa Mesa that homosexuality, Supreme Court decisions, and millions of abortions showed why God allowed the terrorist attacks to happen. “Such biblical interpretations of the end times…” Lobdell notes””… trouble both liberals and many conservatives.” --ref--Religion; In Aftermath of Attacks, Talk of 'End Days' Soars; * Many who await the apocalypse find fresh evidence that the turmoil prophesied in the Bible is upon us. But scholars urge caution. [Home Edition] Los Angeles Times - Los Angeles, Calif. Author: WILLIAM LOBDELL Date: Sep 22, 2001 Start Page: B.18 Section: California; Metro Desk Text —Preceding unsigned comment added by (talk) 18:07, 20 July 2008 (UTC)

I added the above to the article on 7-24-08. It was reverted without explanation. Based on the significance of the material, the quality and number of sources, I am interested in feedback. Please indicate any further objections or issues with the material. (talk) 13:09, 25 July 2008 (UTC)

Added a revised version of the rapture/911 material on 7-27. (talk) 15:27, 27 July 2008 (UTC)

Previous revision reverted without comment. I revised for NPOV again today. Please comment. Don Van Duyse (talk) 14:25, 1 August 2008 (UTC)

The following advise was offered by an outside editor regarding the reversions being made without comment: "The IP user removing those criticisms may be a member of the church; I especially think their edit summary tends to be evidence of that. It looks like most of it remains in the article; if there is more removal of content, I'd say to tag the article with coi. If they continue, you can file a Request for Comment to try to get other users to give outside opinions." —Preceding unsigned comment added by (talkcontribs) 09:41, August 1, 2008 (UTC)

Considering the continual revisions, reversions, and what has just about become an edit war that doesn't seem to be dying down from discussion here (my opinion is because of the nonsensical 24-hour time limit), I think an RfC is in order now. --Joe Sewell (talk) 15:18, 1 August 2008 (UTC)

Material currently under discussion in "Request for Comment" below:

  • Various critical views regarding Calvary Chapel and Chuck Smith focus on potential misuse of End Times beliefs. Smith had suggested a time line for the rapture in 1981. According to writer Richard Abanes, anticipation resulted in disappointment for many, some left the church. .[10].[11].[12]
  • A September 22nd, 2001, Los Angeles Times article "In Aftermath of Attacks, Talk of 'End Days' Soars," compared Smith’s sermons during the preceding week to remarks by Jerry Falwell. According to staff writer William Lobdell, Smith told overflow crowds in Costa Mesa that “…U.S. Supreme Court decisions supporting the separation of church and state, the acceptance of the “homosexual life style,” and millions of abortions contributed to last weeks attacks.“ “Such biblical interpretations of the end times…” Lobdell wrote ”… trouble both liberals and many conservatives.” .” [13] (talk) 13:33, 23 August 2008 (UTC)
  1. ^ Richard Abanes, End Time Visions: The Road to Armageddon, 1998
  2. ^ Di Sabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource (Westport, CT: Greenwood Press, 1999) p68
  3. ^ New, David S. HOLY WAR: The Rise of Militant Christian, Jewish and Islamic Fundamentalism--2002
  4. ^ Gorenberg, Gershom. The End of Days: Fundamentalism and the Struggle for the Temple Mount– 2000
  5. ^ Kaplan, Jeffrey. Millennial violence: past, present and future
  6. ^ Halsell, Grace. Forcing God's Hand: Why Millions Pray for a Quick Rapture--And Destruction of Planet.
  7. ^ Halsell, Grace. Shrine Under Siege. August - September 1984 The Link - Volume 17, Issue 3 Published by Americans for Middle East Understanding
  8. ^ WILLIAM LOBDELL, In Aftermath of Attacks, Talk of 'End Days' Soars; * Many who await the apocalypse find fresh evidence that the turmoil prophesied in the Bible is upon us. But scholars urge caution. [Home Edition] Date: Sep 22, 2001 Start Page: B.18 Section: California; Metro Desk.
  9. ^ Halsell, Grace. Shrine Under Siege. August - September 1984 The Link - Volume 17, Issue 3 Published by Americans for Middle East Understanding
  10. ^ Gorenberg, Gershom. The End of Days:Fundamentalism and the Struggle for the Temple Mount. p. 123.
  11. ^ Abanes,Richard. End-Time Visions : The Road to Armageddon. pp. 326, 412-413. .
  12. ^ DiSabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource. Bibliographies and Indexes in Religious Studies. p.68
  13. ^ Religion; In Aftermath of Attacks, Talk of 'End Days' Soars; * Many who await the apocalypse find fresh evidence that the turmoil prophesied in the Bible is upon us. But scholars urge caution. [Home Edition] Los Angeles Times - Los Angeles, Calif. Author: WILLIAM LOBDELL Date: Sep 22, 2001 Start Page: B.18 Section: California; Metro Desk Text

RfC: Are the ’81 rapture and 9/11 criticisms appropriate for this article and encyclopedic?

Two criticisms regarding Calvary Chapel. See proposed material directly above on talk page. See also sources quoted above: Gorenberg, Abanes, DiSabitino, Los Angeles Times.

At a quick look thro', the proposed texts above look reasonably neutral, but the 1st looks too long for the importance of the topic. The 2nd looks about right. Peter jackson (talk) 10:47, 29 August 2008 (UTC)

'81 Rapture 9/11 Criticisms Revision Based on RFC

Some views regarding Calvary Chapel and Chuck Smith focus on potential misuse of end times beliefs. Smith suggested a time line for the rapture in 1981. According to writer Richard Abanes, anticipation resulted in disappointment for many, some left the church. [1] [2] [3] [4] A September 22nd, 2001 article in the Los Angeles Times said Smith told overflow crowds that court decisions, homosexuality, and abortions contributed to the 9/11 terrorist attacks. The writer noted that “Such biblical interpretations of the end times trouble both liberals and many conservatives.” [5]

  1. ^ Gorenberg, Gershom. The End of Days:Fundamentalism and the Struggle for the Temple Mount. p. 123.
  2. ^ Abanes,Richard. End-Time Visions : The Road to Armageddon. pp. 326, 412-413.
  3. ^ DiSabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource. Bibliographies and Indexes in Religious Studies. p.68
  4. ^ Goffard, Christopher. Father, Son and Holy Rift. September 02, 2006 in print edition A-1, Los Angeles Times.
  5. ^ LOBDELL , WILLIAM. Religion; In Aftermath of Attacks, Talk of 'End Days' Soars; * Many who await the apocalypse find fresh evidence that the turmoil prophesied in the Bible is upon us. But scholars urge caution. [Home Edition] Los Angeles Times. Sep 22, 2001 Start Page: B.18 Section: California; Metro Desk Text

The above were reverted without comment. Comparing, in particular, the '81 rapture criticism to other material in the same section, I must note that it meets and exceeds Wikipedia standards. There are more than 3 sources. One source is an academic source. It is the best sourced material in this article. I see no basis for reverting this beyond the obvious. Certain editors sympathetic to Calvary Chapel dislike the information and consider it an "attack." This is not a valid editorial response. If there are other objections, please state them. —Preceding unsigned comment added by (talk) 02:00, 23 September 2008 (UTC)

Again, I am finding that the fully sourced material above is being reverted without comment10-1- (talk)

The grounds on which this material continues to be reverted (without discussion) is that it is "unencyclopedic." The quality and number of sources is not in dispute. The material has been revised for NPOV based on feedback from various editors. Based on an apparent conflict of interest I am thinking that "unencyclopedic" in this case means unflattering to Calvary Chapel and its founder. I suspect that we will need to seek further steps to resolve this disagreement. I would certainly like more discussion and suggestions for revision rather than resorting to dispute resolution. (talk) 14:11, 5 November 2008 (UTC)

Al-Aqsa Mosque Criticism: Revised

A succession of authors refer to Chuck Smith and Calvary Chapel as playing an historic role during the 1980s in sponsoring efforts to prepare for rebuilding Solomon’s Temple on or near the site of Islam’s third holiest shrine. Costa Mesa Calvary Chapel hosted a fund raising talk by Stanley Goldfoot, an Israeli militant who Smith and others claimed might act violently to seize the religious site. With the assistance of Goldfoot, Calvary Chapel funded an attempted geophysical survey to map ruins of the Jewish temple which are thought to be buried somewhere beneath the Al-Aqsa Mosque and Dome of the Rock structures. An angry protest by Muslim worshipers, and intervention by Israeli police, ended their project. Calvary Chapel Pastors, following Smith, hold that the temple must be rebuilt at its original site in order for Christ to return. But experts fear that interference at the Jerusalem shrines will result in violence and loss of life.


I wonder if "Theologians" is the best title for this section. While the term can certainly be applied to a wide variety of religious thinkers, I expect that it is most commonly applied to writers who have advanced a distinct perspective of their own in a systematic manner. Much of Chuck Smith's "theology" is derived from others who originated the ideas. He certainly repackaged Darby (vis a vis Hal Lindsey), the Four Square Movement, Pentecostalism, Fundamentalism in his own way. Does that make him a theologian? Perhaps. But if the title is questionable for Chuck Smith, it is more than questionable for others on the list. Lonnie Frisbee, for all of his originality, could hardly be listed as a theologian. I think this points to a central flaw in this article. The real distinctive of Calvary Chapel is not theology, it's style, it's innovation in forms of worship. (See: Reinventing American Protestantism: Christianity in the New Millennium By Donald Earl Miller. (talk) —Preceding undated comment was added at 23:44, 1 October 2008 (UTC).

Conflict of Interest

  If you have a close connection to some of the people, places or things you have written about on Wikipedia, you may have a conflict of interest. In keeping with Wikipedia's neutral point of view policy, edits where there is a conflict of interest, or where such a conflict might reasonably be inferred from the tone of the edit and the proximity of the editor to the subject, are strongly discouraged. If you have a conflict of interest, you should avoid or exercise great caution when:

  1. editing or creating articles related to you, your organization, or its competitors, as well as projects and products they are involved with;
  2. participating in deletion discussions about articles related to your organization or its competitors;
  3. linking to the Wikipedia article or website of your organization in other articles (see Wikipedia:Spam); and,
  4. avoid breaching relevant policies and guidelines, especially those pertaining to neutral point of view, verifiability of information, and autobiographies.

For information on how to contribute to Wikipedia when you have conflict of interest, please see our frequently asked questions for businesses. For more details about what, exactly, constitutes a conflict of interest, please see our conflict of interest guidelines. Thank you.

Based on feedback from an outside editor, I've tagged the article for conflict of interest. In addition to frequent reversion of well sourced material without discussion, I note the following about this article.

1. The Calvary Chapel article contains a preponderance of material from Calvary Chapel itself, linked to web-sites owned and operated by Calvary Chapel.

2. The preponderance of links to other web pages are to sites owned and operated by Calvary Chapel.

3. The preponderance of source material and links in the article are to promotional materials produced by members of Calvary Chapel.

4. The edit history of editors demonstrates a pattern of removing material that might be perceived as critical or inconsistent with a "first person" view of a member of this church movement who adheres to and defends its beliefs.

5. The tone of the article has often slipped into a "first person" tone consistent with members of this church movement or with someone sympathetic to this movement.

While all of this might provide a reasonable starting point for developing a good article about Calvary Chapel, I think it is not sustainable as a de facto edit policy enforced by editors who are members of this church or who share similar beliefs. —Preceding unsigned comment added by Dvanduyse (talkcontribs) 12:21, 2 October 2008 (UTC)

"Improvements" to the article

On 2008-10-27 at 0034 hours a Wikipedian reverted content on the article with the edit-summary "(Undid revision 247859755 by Pedant17 (talk) no offense, but the old version was better)" -- see the diff at . I would like to know how making the referencing less precise and lacking in accurate quotations makes a version better. I would like to know how removing detail from a reference makes a version better. I would also like to know how changing the phrase "Christian music" to "christian music" makes a version better. -- Absent comprehensive and specific explanations, I propose to restore my edits. -- Pedant17 (talk) 02:15, 4 November 2008 (UTC)

Weighing in from WP:3O

  1. WP:3O is only for two-editor disputes. This one appears to be a multi-editor conflict.
  2. To the editors being reverted: I haven't looked at this in depth, but it appears you've already gone the extra mile in trying to resolve this civilly. If the reverting editors continue to do so without explanation or with frivolous/unsupported reasoning, you need to take this to the next step of dispute resolution.
  3. To the reverting editors: Please review Wikipedia's policies on ownership, and these essays on tendentious editing and single-mindedness. To me as a neutral third party, you appear to be over the line - these may help you to see why and correct the behavior (or the misunderstanding, if such it is). arimareiji (talk) 15:05, 8 November 2008 (UTC)

Dispute Resolution/Criticism Section


Decision of the Mediation Committee:Reject.This dispute is very much in its early stage: the content disagreement appears to have sprung up only a few days ago, and to date there has been little in the way of attempts at dispute resolution. I note that a third opinion has been filed—which is a step in the correct direction—but I'd encourage the parties to this dispute to try their hand at more gentle forms of dispute resolution before considering formal Mediation; filing a Mediation Cabal request is my overriding suggestion. WP:RFM/COMMON#Failure to demonstrate sufficient prior dispute resolution attempts will provide some useful background reading. On a further level, I would encourage all parties to this case to consider that the resolution of content disputes comes from exhaustive discussion in the first instance; edit warring leads nowhere—and indeed is disruptive—and will probably simply get you blocked. Avoid edit warring, and always bear in mind that the "other side" really does have something of substance to say! Good luck in your attempts at resolving your differences. For the Mediation Committee, AGK 22:01, 17 November 2008 (UTC) (talk) 13:13, 21 November 2008 (UTC)

Mediation:'81 Rapture 9/11 Criticisms

Below is my summary of the suppositions of editors involved in this dispute. We've received an offer of assistance from an editor who feels they can offer more impartial/less partial suggestions to move the editing process for this article forward. I certainly accept their offer.Don Van Duyse (talk) 13:00, 27 November 2008 (UTC)

Issues to be mediated

  • Issue 1: Supposition that material is "unencyclopedic" and to be reverted without discussion.
  • Issue 2: Supposition that material is historically significant, well sourced, and reasonably neutral in tone after multiple revisions.
  • Issue 3: Supposition that material is an attack on a living person.
  • Issue 4: Supposition that material is factual, sufficiently sourced in regards to a living person, and an appropriate addition to a section titled "criticisms."
  • Issue 5: Supposition that criticisms by published authors about the influential founder and head of a church do not apply to the church movement in general and are therefore not appropriate for this article.
  • Issue 6: Supposition that the specific criticisms focus on the direct influence of the founder and head of the church on the church itself, thereby making the information relevent to an article about the church.
I am the editor that has offered to help mediate. Thank you, Dvanduyse, for getting the ball rolling. I would appreciate it if other parties to the dispute would also start with a brief statement of the issues that you would like a mediator to address. Let's please not have any edit wars (which are always bad) on the side while we engage in discussion. Thanks, --BlueMoonlet (t/c) 04:06, 28 November 2008 (UTC)
Dvanduyse, looking again at your list of issues, it seems that there are three pairs in opposition to each other, with you advocating Issues 2, 4, and 6. Is that right? Also, is this all in relation to this paragraph that has been the subject of some edit wars, or are there more wide-ranging issues? Thanks, --BlueMoonlet (t/c) 01:53, 1 December 2008 (UTC)
After seeing the "bum's rush" the Mediation Committee chose (I was offline during the whole thing, and in that short time it got dumped due to false information, thrown out, and deleted!), and noting that the issue is not just a "few days old," I choose to give up on the whole thing! I should've known better to trust Wikipedia procedures. --Joe Sewell (talk) 17:44, 2 December 2008 (UTC)

Yes, I am advocating suppositions 2, 4, and 6 regarding the rapture/911 material above. There is further material about rebuilding the Jewish Temple that I'd like to eventually put through an editing process/discussion. Additionally, I'd like to see the editing process for this article to move beyond pro vs. con, promotional vs. critical, and for the article to integrate information in a way that ultimately improves the tone and content. Right now it is skewed in two directions. It should be in the middle somewhere. Thanks. Joe Sewell has now made the following claims about why the request was rejected by the mediation committee. 1)That the request for mediation was a "bum's rush." While I do not claim that I've exhausted every option, I did take many steps to resolve the dispute, including much activity on the talk page with little response from other editors. I accept the criticism that I did not exhaust every option. But I reject the emotionally loaded statement "bum's rush." The tone of Joe's response is uncivil and inappropriate. It sounds like Joe also claims that 2) the request for mediation was rejected because of "false information," that is was "thrown out" and "deleted." Perhaps I'm confused by Joe's response. Does he mean other editors found the material in dispute to be false? Or is he saying that the committee concluded the information in dispute is false? If the later, Joe has seriously misread why the request for mediation was rejected. Certainly, if I am engaging in putting false information on wikipedia, then I should not be allowed to edit here. No one, besides Joe, has suggested this. I've quoted sources at length. I suspect Joe is very frustrated by the critical information about Calvary Chapel. I think the best response is not to angrily withdraw from the process, but to offer rewrites that reflect wider points of view, preferably with sources to back up the rewrites.Don Van Duyse (talk) 13:14, 4 December 2008 (UTC)

I am not entirely clear on the basis of Joe's complaints, but I think the proper thing to do would be to assume that it is not directed at you. Unless he thinks it is important to press the issue and clarify what he's saying, my inclination would be to let that bit drop. I'd much rather work on writing a good article than try to sort out the actions of people's online personae. --BlueMoonlet (t/c) 17:45, 4 December 2008 (UTC)
I happened to see a message on my talk page about this. No, Don, I was not referring to you, but rather to the Mediation Committee's rush to (a) reject the mediation on false grounds (it's more than "a few days old"), and (b) delete the corresponding page before I even had the chance to see it. Once I finally found it, I was frankly shocked. The COI tag just added further insult to the existing injury. --Joe Sewell (talk) 17:35, 9 December 2008 (UTC)

My suggestion at this time: Other editors, please offer a rewrite or revision of the material under discussion. If, after a sufficient period of time, there is no response by others (let's say 14 days) then I move to add the material as is to the article. Again, the sources meet Wikipedia standards. When included, it will be the best sourced material in the article.Don Van Duyse (talk) 13:28, 6 December 2008 (UTC)

I maintain that the opinions of Chuck Smith have nothing whatsoever to do with formal doctrinal positions of the entire Calvary Chapel movement and, therefore, do not belong in this article. Unlike the Pope, Joseph Smith, Mark Baker Eddy, or other founders/leaders of various denominations and/or movements, Chuck Smith does not speak for the Calvary Chapel movement; not all Calvary Chapel churches are required to subscribe to his views on everything. I fail to see the justification for putting his personal mistakes and opinions in the Calvary Chapel article. In fact, doing so would imply that it is the view of Calvary Chapel Houston, Calvary Chapel Melbourne, Harvest Fellowship, or any of the other thousand-plus Calvary Chapel-associated churches in the world; such an implication is false, though its verifiability is limited because a non-fact that is not explicitly repudiated in sources cannot be verified true or false. (Note that I'm not arguing against the facts that are posted & sourced, only that they apply to the Calvary Chapel article.) --Joe Sewell (talk) 17:35, 9 December 2008 (UTC)

Removed COI tag

I have removed the COI tag. Here are my reasons:

1) No hard evidence has been presented that any particular user does have a COI. Insinuations based on the fact that certain users seem to be favorable to the subject are not sufficient.

2) Even if it were shown that certain users attend a Calvary Chapel church, that would not justify a COI tag. Would one say that Catholics are ineligible to edit articles on Catholicism? That Jews are ineligible to edit articles on Judaism? That Americans are ineligible to edit articles on the United States? WP:COI is meant to apply to people who stand to benefit personally from the advancement of a certain point of view. People who are honestly advocating for the truth as they see it, even if their point of view is influenced by their life circumstances, are doing exactly what every Wikipedian should do.

3) The COI tag, by its very nature, announces an assumption of bad faith. Furthermore, it has a chilling effect in that people inclined to be favorable to the subject may refrain from editing for fear of running afoul of wiki-lawyers. Assuming good faith on the part of the person who put up the tag, I do not claim that this was his purpose. But I do think it is an effect. --BlueMoonlet (t/c) 19:20, 6 December 2008 (UTC)

I have no objection to removing the COI tag. I tagged the article based on a suggestion by another editor. They gave examples of edits they felt reflected a strong bias. Again, the material on which the article is based is largely internal to Calvary Chapel. It might simply be the case that existing sources are skewed between promotional and critical points of view. Certainly, being a member of Calvary Chapel or sympathetic to this movement is no reason against boldly editing this article. Limits with available sources places additional responsibility, on all editors, in my opinion, to strive to reflect multiple points of view in the article in order to enhance neutrality. There is a strong pattern of editors removing material that is perceived as critical of Calvary chapel without discussion on the talk page.Don Van Duyse (talk) 15:45, 7 December 2008 (UTC)
Thank you, BlueMoonlet, for removing the tag. I agree totally with your reasoning. It had a major chilling effect for me, especially when one considers that removal of most tags can result in block threats. --Joe Sewell (talk) 17:42, 9 December 2008 (UTC)

Proposed principles

After looking through the discussions above, here are some principles I would like to propose regarding Chuck Smith's predictions that the Rapture would occur in 1981, his association with people interested in rebuilding the Jewish Temple, and his alleged comments on 9/11:

1) Previous versions of text added to the article have tied all three of these issues together under the banner of "misuse of end times belief". I don't think this is appropriate. Firstly, it smacks of WP:Synthesis to me. Secondly, it is not Wikipedia's job to decide whether people's beliefs are wrong or "misused", but rather to report what they are and what reliable sources say about them.

2) The 1981 bit is clearly reliable and relevant information. It might go into the "Criticism" section on its own, but I don't think it's appropriate to link the issue with other issues in an attempt to make a broad statement that CC's eschatology is harmful. It would also be appropriate to provide some context by saying that such predictions have not happened since. For example, I remember the possibility of the Rapture occurring in 1988 being mentioned as a possibility, but with much less certainty than is found in the Smith quotes regarding 1981. And another thing: this was all a long time ago; more recently, a focus on the End Times continues to be clear, but are there any reports of dates being mentioned?

3) In general, discussion of CC's focus on the End Times is certainly appropriate, but both criticism and apology should be avoided. Quoting critical authors is appropriate, within the bounds of moderation, as long as the prose makes clear that the opinions are those of the cited authors and not of Wikipedia.

4) The 1981 bit would actually be better contextualized if it went into the "History" section, but the problem is that that section is presently so woefully sparse that the 1981 bit would be completely out of place and over-emphasized if it went there as things currently stand.

5) I remember people at CC Costa Mesa talking positively, when I was a kid in the 1980s, about a group that was getting ready to rebuild the Temple. So it is reliable information, and wasn't just an immediately-forgotten one-time occurrence. On the other hand, never did I hear anything remotely resembling approval of violence or terrorism. I think it might be appropriate to mention this item in an article on Smith or on CC Costa Mesa, though again it should be stripped of commentary and insinuation. Given User:Joe Sewell's argument that what happens in Costa Mesa does not necessarily reflect the movement as a whole, I am unconvinced that it is relevant to this article, which properly focuses on the movement as a whole.

6) The 9/11 bit seems pretty weak to me. We only have one article in the L.A. Times Metro section,[3] so there is no evidence of a widespread pattern of this kind of thought, which would be required for this item to be included in this article on the movement as a whole. I would not even be comfortable in putting this in an article about Smith, because there is considerable evidence that the reporter is over-reaching. The only direct quote attributed to Smith says that conflict will inevitably come to a society that is committed to abortion. It is the reporter who connects the dots, tying Smith to Falwell and Robertson and characterizing them as saying (without any quotes directly attributed to Smith) that "U.S. Supreme Court decisions supporting the separation of church and state, the acceptance of the 'homosexual lifestyle' and millions of abortions contributed to last week’s attacks." Again, that's the reporter's characterization. To be blunt, I don't buy it.

--BlueMoonlet (t/c) 02:07, 8 December 2008 (UTC)

I agree that all of this material would work better in a history section with more context. All of the sources are in effect talking about potential misuse but I agree that there is some degree of synthesis going on in order to reach that generalization. I will read the Wikipedia rules regarding synthesis. Regarding the 911 article, it sounds like you read the article. That's great. I listened to the Chuck Smith sermons on-line and really don't feel the LA times writer is reaching at all. His conclusion is quite mild based on some of the actual content of the sermons. A second source for the Smith 911 pronouncements is a second LA times article, Father Son and Holy Rift, which opens with the following sentence: "From his pulpit in Santa Ana, Chuck Smith’s voice thunders with certainty. He denounces homosexuality as a “perverted lifestyle,” finds divine wrath in earthquakes and the Sept. 11 terrorist attacks, and promises imminent Armageddon in a deep, sure voice."
I think the temple material will require lengthy review of sources. There are many published sources, academic and otherwise, regarding rebuilding the temple. There is also a published book by Chuck Missler and Don Stewart, The Coming Temple, and Lambert Dolphin's web pages to work with for an "insider" perspective on the Temple issue. It is important historically in regards to U.S. evangelical involvement in the Israeli-Palestinian conflict and discussed as such by numerous sources. It is certainly significant from an "outside" perspective of people who do not share CC's beliefs and are looking at the effect of taking practical action based on escatological assumptions. There are many sources to back this up. I feel your opinion about the relevance to Calvary Chapel is premature and not based on a review of the sources. One can deny a link between the Pope and a given Catholic congregation (if you don't mind me borrowing your analogy), but the pope's pronouncements and actions as they reflect Catholic theology on the world stage are relevant to an article about Catholicism. Sponsoring preparations to rebuild the temple (and associations with Goldfoot, who had a notable career as a terrorist) is one of the most consequential actions taken by pre-millennial church leaders in response to their eschatology. Chuck Smith and others from Calvary Chapel were acting in a leadership role, on the world stage. It followed directly from, as they would argue, their literal reading of the book of revelation. When a church's theology, and its leader's actions based on that theology, have geo-political implications on a global scale, it becomes more than relevant to an article about the church. Every statement in an article about a church, does not need to apply to every member or congregation of that church. Anyway, we should focus on the rapture material for now. The temple issue will require more sources and discussion. I think we can refer to the rapture information with a little more context and leave it in the criticism section for now since it is an actual criticism posed by Richard Abanes. We can leave out the generalization in the transitional sentence for now. The rapture material should be fine on its own. I still think a religious leader's pronouncements on 911, particularly as they reflect Church theology, are relevant. It would be great to have more than two sources from more than one publication, however. —Preceding unsigned comment added by (talk) 14:01, 8 December 2008 (UTC)
Just to clarify, I certainly do not cite my experiences as a reliable source. Their value, if any, is solely for the purpose of helping to validate and interpret the sources already cited.
Regarding the Temple bit, I agree that a conclusion about its relevance to this article would be premature. My point was that a connection to the CC movement beyond Costa Mesa remains to be shown. It would be your job to show it. As it is now, I think it would be appropriate to mention this item briefly in the article about Smith, and at more length in an article about Goldfoot and perhaps Missler.
The "Father Son" article may well be referring to the 2001 article, and thus not really an independent source. In any case, direct quotes are again not provided, much less context. It's one thing to say (just to consider possibilities) that conflict comes to people who do bad things, or even that God allows adversity to come to you in a bid to get your attention. I don't necessarily agree with that, but I don't find it so offensive as the facile "This bad thing happened to you as punishment for that bad thing you did." But I think outsiders tend to characterize it as the latter, and I think WP:BLP requires we have a very clear case before attributing that sentiment to someone.
On the Rapture bit, I think our positions are fairly close. --BlueMoonlet (t/c) 16:51, 8 December 2008 (UTC)
My contention is that Calvary Chapel largely employs the Moses leadership model. This means that Chuck Smith is the authority to whom other CC pastors and churches by definition look for guidance on scripture. It is not binding in a strict manner. But his statements, actions, writings are certainly more influential than other pastors, are preeminent in the CC system, and provide guidance. When Chuck Smith takes a provocative action he is doing it in a leadership role that inevitably influences many who follow his lead. It is common knowledge, I think, that Chuck Smith's sermons are recorded, broadcast, made available system wide. His writings are the most prominently featured on the main CC web-site, the most extensively archived, and I'm sure they are commonly referred to by CC pastors and members. Whenever someone writes about Chuck Smith, it is common knowledge that they are writing about the influential founder/head of a world wide system of churches. Particularly, his views on eschatology are not just a defining aspect but the defining stamp of his ministry and have become a distinctive for Calvary Chapel in general. If I were a Wikipedian writing an article about the Roman church near the end of Constantine's reign I would have to talk about the role of Constantine---his influence on the council of Nicea, his decisions to make war against non-Christians and efforts to convert them and expand the empire. I don't think I'd need to prove that Constantine influenced every far flung church and pastor. You suggest that I need to prove that the temple mount issue had a system wide influence. I believe that in matters of eschatology Chuck Smith's leadership role is self-evident throughout the system. If your reasoning applies to the Temple mount issue, which is one of the most frequently cited controversies concerning Calvary Chapel, cited by authors, academic and otherwise, wouldn't it apply equally to the '81 rapture criticism? What am I missing in the reasoning here?Don Van Duyse (talk) 12:29, 9 December 2008 (UTC)
Yes, Smith's influence on the entire movement is quite significant, but that doesn't mean that every little thing he does is emulated. I guess the difference to me between the 1981 bit (and, BTW, I would avoid the word "criticism" and just stick to stating the facts) and the Temple bit is the prominence of the issue itself. I see "Hey, the Rapture is likely to be this year" as a much more significant statement than "Hey, there's these guys who are ready to rebuild the Temple when the events we are expecting take place; isn't that neat?" The first can hardly fail to be influential. The second seems more passive to me. --BlueMoonlet (t/c) 13:36, 9 December 2008 (UTC)
The Coming Temple I think shows an common interest beyond Costa Mesa. The sources, when we get to them, show a more active role. Let's set this aside for the moment. Since you are mediating should I offer a revision, per this discussion, of the rapture bit? —Preceding unsigned comment added by (talk) 13:43, 9 December 2008 (UTC)

Rapture Revision

Here is the proposed text to be revised:

Some writers who do not espouse a pre-millenial viewpoint point out that Chuck Smith discussed a prophetic time line that suggested the rapture would occur in 1981. According to writer Richard Abanes, anticipation resulted in disappointment for many at Calvary Chapel, and some left the church. [1][2][3][4]

—Preceding unsigned comment added by (talk) 14:00, 14 December 2008 (UTC)

I don't see a need to talk so explicitly in the text about the sources. I might do that if the veracity of the claims being made were contested, but I have never heard anyone (including premillenialists) deny that this one is true. Here's another attempt, also with some detail added:
During the late 1970s and early 1980s, Chuck Smith discussed a prophetic timeline that suggested the Rapture would occur in 1981. The reasoning had to do with the idea that the 7-year Tribulation would end in 1988, forty years after the establishment of Israel. Smith simply did not mention the matter after the end of 1981, and the resulting disappointment caused some to leave the church.[1][2][3][4]
--BlueMoonlet (t/c) 20:52, 15 December 2008 (UTC)

Did not discuss? Based on what source? He was certainly asked. He responded. Some might say denied. I think "simply did not discuss" is inaccurate and rhetorically puts Chuck Smith in the diver's seat. Let's consider a more neutral description. Also, the wording suggests the disappointment was caused by Smith not discussing the failed time line. The point in Abanes is that church members were primarily disappointed that the rapture did not occur, up to an including a New Years Eve service during which the expectation was restated. My brother, who attends CC, remembered it was disappointment that the rapture did not occur. This rewrite downplays the sources in favor of a kinder, gentler reading of Chuck Smith.

I was not aware that he ever commented on the matter after 1981, but I may be mistaken and am happy to let that point drop. On your second point, I see how the wording I proposed might lead one to draw the conclusion you mention, which certainly was not my intention. I object to the idea that either being "kind to Smith" or "hard on Smith" should be considered here. Please be more careful to maintain WP:NPOV.
How about you simply remove the phrase "Smith simply did not mention the matter after the end of 1981, and..."? --BlueMoonlet (t/c) 18:50, 16 December 2008 (UTC)
I think the suggested rewrite with the phrase removed is very good. Regarding Smith's responses see Abanes and Gorenberg quotes above. —Preceding unsigned comment added by Dvanduyse (talkcontribs) 13:33, 19 December 2008 (UTC)

Proposed Material to add to the article:

During the late 1970s and early 1980s, Chuck Smith discussed a prophetic timeline that suggested the Rapture would occur in 1981. The reasoning had to do with the idea that the 7-year Tribulation would end in 1988, forty years after the establishment of Israel. The resulting disappointment caused some to leave the church. [1][2][3][4] (talk) 17:04, 19 December 2008 (UTC)

  1. ^ a b c Gorenberg, Gershom. The End of Days:Fundamentalism and the Struggle for the Temple Mount. p. 123.
  2. ^ a b c Abanes,Richard. End-Time Visions : The Road to Armageddon. pp. 326, 412-413.
  3. ^ a b c DiSabatino, David. The Jesus People Movement: An Annotated Bibliography and General Resource. Bibliographies and Indexes in Religious Studies. p.68
  4. ^ a b c Goffard, Christopher. Father, Son and Holy Rift. September 02, 2006 in print edition A-1, Los Angeles Times.

Wikipedia Policies that bear upon exclusion of the temple mount sources

In reviewing policies that might help make your case I note the following policy regarding sources:

"All articles must adhere to Wikipedia's neutrality policy, fairly representing all majority and significant-minority viewpoints that have been published by reliable sources, in rough proportion to the prominence of each view. Tiny-minority views and fringe theories need not be included, except in articles devoted to them."

It appears you are looking to make a case that the temple mount material is not a significant minority viewpoint regarding the Calvary Chapel movement as a whole but rather constitutes a "tiny" minority view or "fringe" theory in this regard. Your grounds are that 1) The temple mount events are themselves isolated incidents, 2)There is no proof that more than one congregation was involved, 3)You are advocating that editors to this article follow the criteria that material included here should reflect primarily information about the movement as a whole and not refer to what are, in the long view, insignificant, isolated events, particularly information that is inconsequential to an unfamiliar reader's understanding of essential beliefs and practices.

Let me know if I have fairly presented your case. I believe my arguments above make a strong case for inclusion of the temple mount references in some form. Inclusion is justified because this represents (at minimum) a significant minority viewpoint. This viewpoint says that the events (the goldfoot talk, the attempted mapping of the ruins) are significant for the movement as a whole due to a profound relationship to Calvary Chapel theology, the involvement of several leaders who themselves defined that theology and who carried out the actions in reference to said theology; the number, veracity, variety, and quality of published responses to the events; the world-historical implications of the events; the enduring interest among published sources in the events; the existence of a book by Calvary Chapel pastors/prophesy experts devoted to the significance of the temple mount, their attempted geo-physical survey, and the Christian role in future events related to the temple mount; and I would add, the on-going significance of the temple mount in relationship to premillennialism. Actions related to the holy sites have effected world history. Of recent significance, one notes the break down of the Oslo talks in part over this issue and later the Al-Aqsa Intifada which begins with Sharon's speech at the site. Some of the sources even discuss the involvement of Sharon in facilitating Calvary Chapel's attempted scientific survey a decade earlier. It is likely that issues related to the temple mount will continue to effect world history, including the prospects introduced by a geo-physical survey of the site. To fail to include some reference to these events in and article about Calvary Chapel, from an world-historical perspective, would I think be an act of neglect. Because premillennialism is a theology which makes strong claims about world history, the inclusion of this "minority" viewpoint (i.e. the world-historical perspective represented by published sources independent of Calvary Chapel by writers focused on Christian, Jewish, Muslim relations) is all the more relevant. One raison d’être for having encyclopedias, is to advance a broadly based understanding of world history. It is a bit odd to be in a position of making this case as a "minority viewpoint" given that Wikipedia is, after all, an encyclopedia. A reader unfamiliar with Calvary Chapel should have information not only about its general beliefs, but significant events that show how the founder and other church leaders applied these beliefs to a situation that had and continues to have profound implications internationally. (talk) 14:39, 25 December 2008 (UTC)

I think another policy that might help to exclude this information is that regarding "undue weight." "Articles that compare views should not give minority views as much or as detailed a description as more popular views, and will generally not include tiny-minority views at all. For example, the article on the Earth does not mention modern support for the Flat Earth concept, a view of a distinct minority....Undue weight applies to more than just viewpoints. Just as giving undue weight to a viewpoint is not neutral, so is giving undue weight to other verifiable and sourced statements. An article should not give undue weight to any aspects of the subject, but should strive to treat each aspect with a weight appropriate to its significance to the subject. Note that undue weight can be given in several ways, including, but not limited to, depth of detail, quantity of text, prominence of placement, and juxtaposition of statements."

You might be looking to argue that any inclusion of the temple mount references represents a case of “undue weight.” 1) Taking active steps to build the Jewish temple is not a generally held belief of Calvary Chapel. 2) By including this information a reader unfamiliar with the church might be mislead into thinking that all or most members of Calvary Chapel support this belief. 3) It is a highly controversial, one might even say explosive topic, prone to polemical views. Including this information in any form creates a substantial risk that readers will be seriously misled about the Calvary Chapel movement. Even if the temple mount references represent a significant minority view, it is a view that inevitably carries undo weight due to its inherently polemical nature.

I would argue that a short, well written sentence or two will suffice until this article is of sufficient length and depth that the material can be developed in some detail in a proportional manner. We will not need to include all of the references that exist, but limit ourselves to the highest quality references. Care can be taken to shape the material so that it is not misleading or given undue weight. This is easily worked out when editors cooperate,

I am not arguing that your sources on this matter are "minority" or "fringe". In fact, I do not doubt their veracity. I do tend to view Smith's involvement in this story as an isolated incident, and I am concerned about undue weight. See my more extended reply above. --BlueMoonlet (t/c) 04:31, 28 December 2008 (UTC)
I think what is being argued then is that reference to the events involves at least two key Wikipedia policies, those for Biographies of Living Persons and Undue Weight I agree that the combined significance of these two policies as they apply to the temple mount material is compelling. I believe that some use of these references is well justified though it would certainly help to have several editors involved in carefully shaping the content and how it is written in the article.Don Van Duyse (talk) 14:58, 28 December 2008 (UTC)

Temple Mount Discussion

Why should or shouldn't material about Chuck Smith (along with Chuck Missler and others) sponsoring preparations for rebuilding the Jewish Temple be included in an article on Calvary Chapel?

First, Chuck Smith’s interpretation of scripture is treated as authoritative in the Calvary Chapel System.

  • 1. Under the heading “Our Teachings” the main Calvary Chapel Web-site lists a complete chapter by chapter exegesis of the Bible, from Genesis to Revelation, by Chuck Smith. This is presented not as “Chuck Smith’s Personal Teachings” or “What we teach in Costa Mesa” but the teachings of Calvary Chapel in general. The writings of other pastors are not included in this section.
  • 2. Under the heading “What we Believe” the web site states “Further information can be found within the pages of the book “Calvary Chapel Distinctives” which can be accessed at:” This is a detailed statement of the beliefs of Calvary Chapel by Chuck Smith. No other pastor is linked on this page.
  • 3. Calvary Chapel Melbourne, for example, has the same material with the same headings and links on their web-site, linked to the main Calvary web-site.
  • 4. 11 of the 35 references in the current Wikipedia article for Calvary Chapel are to writings of Chuck Smith. Clearly, the Wikipedia editors treat his writings as definitive for Calvary Chapel.
  • 5. 9 of the 11 references to Smith's writings include lengthy quotations presented by editors of this article as defining statements of Calvary Chapel theology. —Preceding unsigned comment added by (talk) 17:37, 27 December 2008 (UTC)

Consequently, I find the statement by Joe above “I maintain that the opinions of Chuck Smith have nothing whatsoever to do with formal doctrinal positions of the entire Calvary Chapel movement and, therefore, do not belong in this article” to be implausible and contradicted by the existing sources that have been accepted by editors to this article. Joe might be arguing that no formal doctrinal positions exist in Calvary Chapel period. While one might argue that the writings of Chuck Smith are not “formal” and “doctrinal” there is no question that they provide authoritative guidance and are constitutive and definitive for Calvary Chapel in general. Were the 95 theses Luther nailed to the door of the Wittenburg Chuch formal and doctrinal? Not at the time. But for Protestants they eventually became formal and doctrinal. Joe might be arguing that the decision to sponsor preparations for rebuilding the Temple was not an example of Smith weighing in on a doctrinal matter but an example of him asserting his own opinion. Sources show that it was the strong expectation that we are living near the End Times (a Calvary Chapel distinctive, to be sure) based on Chuck Smith’s reading of scripture, which justified action (sponsoring preparations for rebuilding the Jewish Temple, an event which Smith argues is necessary in order for Christ to return).1 His actions, as the founder/head of a church, in this case, strongly exemplify the practical implications of his reading of scripture. Smith sponsors steps that might contribute to the fulfillment of prophesy. The action flows directly from his reading of scripture which church members hold as authoritative. These actions, according to sources, now hold a place in world history in regards to the Israeli-Palestinian conflict. Actions related to the Mulsim shrines now form one thread in the interwoven conflicts that preceded and helped create conditions for the 9/11 attacks and "war on terror."(Per David S. New) These events (the Goldfoot talk, the attempted geo-physical survey) were not private musings but conducted in a very public manner. This included recording and reproducing the Goldfoot talk to some degree, according the Halsel and Gorenberg who were aware of recordings. I don't know if the Goldfoot talk was actually broadcast. Publication of Missler/Stewart book shows that the status of the temple and the attempted geo-physical survey were of likely interest to members of Calvary Chapel. Missler and Stewart were Calvary Chapel Pastors and considered in-house authorities on bible prophesy. Missler/Stewart obviously had contacts with Goldfoot since Goldfoot facilitated the survey (a fact they don't address in their book,for reasons unspecified, though I suppose the explicit connection with Goldfoot might undercut their point about Christians not becoming involved in any situations that might lead to violence). Don Van Duyse (talk) 14:39, 21 December 2008 (UTC)

1."The first major event would be the unveiling of the Antichrist. He would establish his reign and institute his new monetary system. Christians would then have to devise some way to survive without buying or selling. Next, we would watch for the great judgments predicted to come upon the earth. We would be especially watching for the Antichrist to stand in the Holy of Holies of the rebuilt Temple, proclaim himself to be God, and stop the daily sacrifices and prayers. According to Daniel, we know from that point that the Lord would be returning in 1,290 days (Daniel 12:11)." THE TRIBULATION AND THE CHURCH by Chuck Smith

Temple Mount Sources

ACADEMIC SOURCES THE ANNALS 1998 by The American Academy of Political and Social Science THE SYMBOL AND THE STONE: JERUSALEM AT THE MILLENNIUM Roger Friedland and Richard Hecht “During the end of the 1980s and throughout I the 1990s, Yeshivat Ataret-Cohanim expanded its operations to include the buying and renovation of Arab homes in the Old City of Jerusalem on the periphery of the Jewish quarter or in the heart of both the Christian and Muslim quarters. These efforts to reclaim all of the Old City for Jews were directly related to the messianic or millenarian vision of the settlement movement. There was a series of efforts to bring American Christian evangelicals into the project. Both the evangelicals and the two Jewish groups were united in their views that the current time period was the entrance to the messianic era, although they differed in terms of the end of that process. For the evangelicals, the return of Jesus would signal the conversion of the Jews. For the Jewish messianists of the Faithful of the Temple Mount and Yeshivat Ataret-Cohanim, this end time would be signaled by the building of the Third Temple and the reinstitution of sacrificial worship. A shared sense of time produced a common political goal. There was speculation that a number of wealthy evangelicals funneled moneys to both organizations. The first chairman of the Faithful of the Temple Mount, Stanley Goldfoot, also organized the Jerusalem Temple Foundation, whose board of directors was made up of himself and five prominent evangelicals. The chairman of the board of the Jerusalem Temple Foundation was Terry Risenhoover, an Oklahoma oil man and land speculator, who had attempted to dig for oil in Israel and had set up a West Coast branch of the foundation in Malibu, California. Risenhoover described himself as a classical Southern Baptist whom God had stirred up to prepare for the Messiah's Second Coming. Risenhoover apparently gave Goldfoot a gift of $50,000 to establish a headquarters in Jerusalem for the foundation, but Goldfoot determined that it was not the appropriate time for such a move, believing that his group might be seen as another Christian effort to evangelize the Jews. On a visit to Jerusalem, Risenhoover was guided around the city by Jewish activists engaged in the effort to repeal the Knesset's 1967 law giving the Muslims control over the Temple Mount. He was introduced to key Knesset members who advocated this position. Risenhoover was subsequently arrested, tried, and found guilty of selling phony oil leases; he served his sentence in the federal penitentiary in Norman, Oklahoma.Another prominent figure on the board was the Reverend Chuck Smith of the Calvary Chapel in Costa Mesa, California, who sent a Cadillac to (Page 156)” “….pick up Goldfoot at the Los Angeles International Airport when he addressed Smith's congregation of 3000 on the activities of the Jerusalem Temple Foundation. As Louis Rapoport wrote in the Jerusalem Post, Goldfoot told the appreciative audience that "Jerusalem is not truly liberated yet—its heart is still under alien control. There is no freedom of worship on the Temple Mount, not for Jews and not for the Christians . . . the Waqf employs thugs who will prevent you from praying there" (Rapoport 1984). Goldfoot was angered by the revelation of his contacts with the evangelicals in the United States and fired off an angry letter to the editor of the Jerusalem Post accusing Rapoport of "misrepresentation, intentional 'errors' and personal affronts (not only with regard to myself but also maligning others in Israel and the United States)" (Goldfoot 1984).” (Page 157). Don Van Duyse (talk) 14:29, 21 December 2008 (UTC)

All in the Name of the Bible: Selected Essays on Israel and American Christian Fundamentalism Edited by Hassan Haddad and Donald Wagner. 1986 Amana Books Anxious for Armageddon: Probing Israel's Political Support Among American Fundamentalists BY DONALD E. WAGNER "The three co-chairmen of the committee are fundamentalist Christian Zionists: Terry Risenhoover, an Oklahoma oil magnate; California businessman Chuck Krieger; and Houston clergyman Rev. James DeLoach. The "Evangelical Committee" is the American counterpart to the militant Jewish Temple Foundation, whose stated goal is the destruction of the Dome of the Rock and rebuilding the Third Temple in its place. In most interpretations of premillennialist theology, the rebuilding of the Temple is one of the last signs prior to Jesus' Second Coming and Armageddon. Risenhoover and Krieger have business ventures in Israel and South Africa, and have been drilling for oil on the West Bank. Possessing extensive financial resources and needing tax shelters, they recently established the Institute for Research for the Temple of Jerusalem, which is registered in the United States as a 510-08-64 tax-exempt organization according to the Internal Revenue Service. In 1983 Risenhoover and Krieger transferred a minimum of $50,000 to Stanley Goldfoot.22 Goldfoot, a South African Jew, was one of the most ruthless Stern Gang terrorists of the 1940's and is now linked to the Gush Emunim and Kach movements. Supporting their efforts in the Knesset is the Israeli Minister of Science and Development, Yuval Neeman, who placed a resolution before the Cabinet on March 13, 1983 to allow Jews to pray anywhere in the Temple Mount. An associate of the Risenhoover-Krieger group, Rev. Chuck Smith, a Baptist pastor from Costa Mesa, California, stated during an interview: Do you want a real radical? Try Stanley Goldfoot. He's a wonder. His plan for the Temple Mount is to take sticks of dynamite and some M-16s, and blow up the Dome of the Rock and Al-Aqsa Mosque, and just lay claim to the site.23 Rev. Smith's enthusiasm for Goldfoot was outdone only by his hosting the Temple Mount fanatic in his church for a fundraising event, encouraging his 3000 parishioners to pledge financial support for the man who would like to bring on Armageddon. We would also note that a May 1983 poll by the Israeli newspaper Ha'aretz indicated that 18.3% of Israelis polled wanted to see construction on the Third Temple begin immediately. The Risenhoover-Krieger team appear to have direct access to the White House and State Department, and like Mike Evans, are pressing their Armageddon scenario with the Reagan administration." (Pg. 26)

STEPHEN SIZER Christian Zionism: Road-map to Armageddon? Inter-varsity Press. "According to Grace Halsell, Goldfoot raises up to $100 million a year for the Jerusalem Temple Foundation through American Christian TV and radio stations and evangelical churches, including Chuck Smith's Calvary Chapel in Costa Mesa, California.112 Goldfoot has also acknowledged receiving funds from the ICEJ. Jan Willem van der Hoeven admitted that 'when supporters volunteer to give money for building a Temple, he directs them to Goldfoot'. The ICEJ also sells an audio tape about plans to construct a Jewish temple on..."(pg 238) "Haram Al-Sharif.113 Pat Robertson's Christian Broadcasting Network, Peter Wagner's World Prayer Center, as well as the ICEJ, have all raised funds for Jershon Salomon's Temple Mount Faithful.114 Gordon Welty explains the apparent contradiction of evangelical Christians pporting Jewish terrorists: Their power is to keep inconsistencies in airtight compartments, so that they themselves never recognize these inconsistencies ... If the money a muscular Christian donates to the Jewish terrorists buys the dynamite that destroys the mosque, the muscular Christian will say simply, 'It was an act of God.'115 As Lawrence Wright has also observed, 'Jewish longing for the Temple, Christian hopes for the Rapture, and Muslim paranoia about the destruction of the mosques [are being] stirred to an apocalyptic boil.'116 The implacable hostility Christian Zionists show towards any compromise over the competing claims to the land, the status of Jerusalem or plans to rebuild the Jewish temple, combined with their formidable influence in US Middle East policy makes for an ominous future, given the inherent pessimism of their eschatology." (Pg.239)

Yaakov, Ariel. 'An unexpected Alliance; Christian Zionism and its historical significance' Modern Judaism. Volume: 26 Issue: Feb 2006Pages: 74-100 ISSN: 0276-1114 92 "Most premillennialist Christians have not taken the law into their own hands but, rather, have sought legal and peaceful means to advance their agenda. Numerous Christian premillennialist groups and individuals in the 1970s-2000s have promoted the building of the holy Jewish shrine through a variety of activities, most of them centered on encouraging Jews to prepare for the building of the Temple.....Premillennialist Christians marveled at such groups and their activities, viewing them as "signs of the time," indications that the current era was ending and the apocalyptic events of the End Times were near.69 Chuck Smith, a noted minister and evangelist whose Calvary Chapel in Costa Mesa, California, has, since the 1970s, been one of the largest and most dynamic Charismatic churches in America, sup ported the Jewish group, the Temple Foundation, and invited its leader, Stanley Goldfoot, to come to California to lecture in his church. Smith secured financial support for exploration of the exact site of the Temple.70 An associate of Smith's, Lambert Dolphin, a California physicist and archaeologist and the leader of the "Science and Archeology Team," took it upon himself to explore the Temple Mount.71 Dolphin used sophisticated technological devices and meth ods, such as wall-penetrating radar and seismic sounding, in his search for the ruins of the previous Temples. In both bringing his sophisticated instruments into Israel and preparing to explore the..."(pg. 92) "Temple Mount, Dolphin worked in cooperation with and received help from Goldfbot. His attempts to research the Temple Mount to find conclusive evidence regarding the Temple's exact location were frustrated by the Israeli police, who, confronted by Muslim protests, refused to allow the use of such devices on or under the Mount.72 Many premillennialists have not waited for conclusive findings by Dolphin and have embraced the theory that the location of the Temple is between the two major mosques, El-Aksa and the Dome of the Rock. The Temple, they have concluded, could therefore be rebuilt widiout destroying the existing mosques, thus providing a "peaceful solution" to the dilemma of how to build the Temple at a site that is holy to the Muslims.73 Christian proponents of building the Temple have not limited their efforts to discovering the exact site of the Temple. Some have searched for the lost ark, a quest that inspired a number of novels and a movie based in part on a real-life figure.74" (pg 93)

TThe Contexts of Religion and Violence Terror at the Holy of Holies Christians and Jewish Builders of the Temple at the Turn of the Twenty-First Century Yaakov Ariel The University of North Carolina at Chapel Hill Jews and Christians in Cooperation The relationship between Christian evangelicals and Jewish groups over the prospect of rebuilding the Temple has been one of the most unexpected developments in the long history of Jewish-Christian relations. For the most part, it has been a marriage of convenience. Christian supporters have perceived the Jewish groups as instrumental to the realization of the messianic age. In their vision, the rebuilt Temple is a necessary stage toward that goal. Similarly, Jewish proponents of the building of the Temple do not appreciate the Christian faith any more than Christian messianic groups appreciate the intrinsic value of the Jewish faith, but they see such details as being beside the point. The important thing for them has been the Christian willingness to support their work. The first to establish contacts between Christians and Jews interested in the building of the Temple was an English-speaking Israeli journalist. Born in South Africa, Stanley Goldfoot immigrated to Palestine in the 1930s, making his living as a journalist and businessman. During the 1940s, he was a member of Lechi, or, as the British called it, the Stern Gang, a radical underground organization that used terrorism as a means to force the British out of the country (on the Lechi, see Heller). He served as the group’s speaker and liaison for the foreign press. A secular Jew with artistic inclinations, Goldfoot advocated a right-wing outlook on Israeli politics in an English-language satirical magazine that he published in Tel Aviv in the 1960s and 1970s. After retiring, Goldfoot relocated to Jerusalem and established the Temple Foundation, operated from his handsome Jerusalem home, and became, in the 1970s-1980s, the Israeli liaison for Christians advocating the rebuilding of the Temple (interview with Goldfoot, 12 November 1990). According to one source, Goldfoot was the one to establish the contacts, which became vital since the 1990s, between the Temple Mount Faithful and its Christian supporters (Kol HaIr 13 October 1995: 44-49). In the early 1980s, Chuck Smith, a noted evangelist and minister of Calvary Chapel in Costa Mesa, California, one of the largest and most dynamic Charismatic churches in America (on Smith, see Miller), invited Stanley Goldfoot to lecture in his church, and Smith’s followers helped to finance Goldfoot’s activity. Chuck Smith’s involvement in the rebuilding of the Temple is demonstrative of the constituency of Christians interested in the Temple and the prospect of its rebuilding. They are members and leaders of evangelical, mostly Charismatic, churches, situated at the center of conservative Protestant Christianity. Such people have influenced America’s political agenda (see Liensch). Smith secured financial support for exploration of the exact site of the Temple. An associate of Smith, Lambert Dolphin, a California physicist and archeologist, took it upon himself to explore the Temple Mount (on Dolphin, see his extensive website at An ardent premillennialist who believed that the building of the Temple was essential to the realization of messianic hopes, Dolphin was ready to use sophisticated technological devices and methods, such as wall-penetrating radar and seismic sounding, in his search for the ruins of the previous Temples. In both bringing his instruments into Israel and preparing to explore the Temple Mount, Dolphin worked in cooperation with and received help from Goldfoot. However, his attempts to research the Temple Mount to find conclusive evidence regarding the Temple’s exact location have been frustrated by the Israeli police, who, confronted by Muslim protests, refused to allow the use of such devices on or under the Mount (Stewart and Missler 1991a: 157-70). The Building of the Temple and Palestinian Muslims Christian hopes for the rebuilding of the Temple have affected premillennialist Christian views on Islam. Unlike their liberal Christian counterparts, who have taken part in a movement of interfaith dialogue in the later decades of the twentieth century and have come to respect all religious expressions, many conservative evangelicals perceive Islam as a misguided and hostile faith (see van der Hoeven 1990, 1993; Michas; Price; Davidson). The perception that Muslims stand in the way of the rebuilding of the Temple, and by extension, the messianic age, has not helped to improve the less-than-positive attitude that many Christian premillennialists have toward Islam. When the Soviet Union went through a process of liberalization in the late 1980s, providing new freedoms for the churches, some premillennialists began to question their old belief that Russia was the Northern Evil Empire, which, they believed, was destined to invade Israel and be defeated. During the Gulf War crisis, in the early 1990s, some premillennialists, including Lambert Dolphin, suggested that perhaps Saddam Hussein and Iraq were meant to fulfill that role (see Elson). Similar views were voiced in the 2000s about Osama Bin Laden and al-Qaeda. Since the 1970s, some Christian premillennialists have prayed to see the end of Muslim dominance on the Temple Mount. The explicit agenda of some Jewish and Christian groups who wish to change the status quo on the Temple Mount has served to fuel and enhance the Palestinian claim to the Haram al-Sharif. Since the 1970s, the Temple Mount has become a symbol of national liberation for Palestinian Muslims. The Mount with its mosques has been a sacred site for Muslims, especially in Palestine, even before the new enchantment that Jews and Christians have developed towards the Mount. In Jerusalem, Muslims announce their completion of a hajj to Mecca, by painting on the entrances to their homes pictures of the Haram al-Sharif with its mosques. At the turn of the twenty-first century, the Palestinian movement of national liberation has become increasingly Muslim in its orientation, and its claim to the Haram al-Sharif more pronounced. Sovereignty over the Mount played a prominent part in the peace talks that took place between Palestinians and Israelis in the late 1990s, and caused a breakdown of the negotiations. The visit of Ariel Sharon to the Temple Mount in September 2000 served as the symbolic act for Palestinians to start the Second Intifada. As far as they are concerned, the Haram al-Sharif is an exclusively Muslim site and they have no wish to share it. Would-be builders of the Temple, peaceful or not, were intruders and had no claim on the holy site (Wasserstein: 226, 317-44; Reiter). The Jewish and Christian agendas of building the Temple have indeed played a part in the Palestinian negative reaction to Israeli presence on and even near the Haram al-Sharif, the Temple Mount (Goldberg; Gorenberg 2000). Therefore, the possibility that some Christians and Jews would engage in an almost surreal activity of trying to destroy the old Muslim mosques, in order to prepare the ground for the messianic age, has stirred concern among those observing the developments in Jerusalem. Unexpected and “unbelievable” situations do occur at times. In 1969, Rohan’s act was unique, but since then, the Jewish and Christian fascination with the idea of rebuilding the Temple has grown and in the 1980s a number of groups made actual plans for destroying the mosques. Granted, most Christian and Jews committed to the idea of building the Temple are law-abiding and would not contribute to terrorist acts. But Christians and Jews are not the only ones making claims to the Mountain. Muslims have turned the Haram al-Sharif into a symbol of their title to Palestine and are passionately committed to defending it. Fears that nationalist Jews or Christian premillennialists would become involved in a plot to bomb the mosques relates to the extreme margins of the movements. Such concerns are, however, only too real. What happens if Israeli or Palestinian security forces fail to detect plots to blow up the mosques in time? Will a local doomsday then begin in Jerusalem?

INVESTIGATIVE JOURNALISTS WHO WROTE BOOKS Gornenberg, Gershom. The End of Days: Fundamentalism and the Struggle for the Temple Mount.The Free Press. Simon & Shuster. 2000. “Still, it's provocative that Smith took a sudden interest in the Temple in the early eighties—perhaps seeking the missing factor that was needed in order for the End to proceed. Smith invited Asher Kaufman to Calvary Chapel to explain where the Temple would stand. He got another overflow crowd when he invited Stanley Goldfoot, the South African-born Jerusalem businessman who in those years was the contact for Christians eager to see the Temple built. Marginal in Israel, Goldfoot was now treated as a prophet by thousands. For years he listened to the tape of his talk over and over to hear the applause. Goldfoot's desire for the Temple is ultranationalist; he speaks of "Jewish might emanating to the whole world" from the site. In 1948, Goldfoot was Lehi's intelligence chief. Half a century later, memory fading from his eighty-five-year-old mind, he still recalled in perfect detail how he planned the murder of U.N. negotiator Count Bernadotte. "We decided he was the enemy, and we executed him—” (pg. 124) …on the seventeenth of September, at ten past five." Bernadotte's offense, in the eyes of Goldfoot and his comrades, was reviving a U.N. proposal to internationalize Jerusalem. Goldfoot's face glowed with true love when he described to me the weapon his men used, "a German machine gun ... a wonderful gun, it never had anything wrong, never a stoppage." Arrested after the murder, he was released several months later without charges. In the seventies, Goldfoot published a journal called the The Times of Israel, which in his words was "extreme right-wing—I'm very proud of it." He was one of the founders of the far-right Temple Mount Faithful. Eventually, he decided to turn to "the goyim"—gentiles, setting up the Jerusalem Temple Foundation. Based in Los Angeles, the group's board consisted of Goldfoot and several American evangelicals. Besides arranging for the old Lehi man to speak to born-again Christian groups in the eighties, the foundation's activities remain mysterious. By one report, it raised $10 million, some for construction of the Temple, the rest earmarked to support the settlement movement. There's no doubt, though, of Goldfoot's role in the radar affair: In the early 8os, he learned that Lambert Dolphin, a physicist at the Stanford Research Institute in Menlo Park, California, had pioneered methods to "X-ray" archeological sites, peering inside without opening them. Working at Egyptian tombs, Dolphin used ground-penetrating radar, along with a form of sonar and a method for tracking how electricity flows through the ground. Goldfoot asked Dolphin if he'd like to try those techniques at the Mount. He asked the right man. Dolphin describes himself as a seeker from early childhood. "I thought at first science would lead me to ultimate answers. In grad school, I began to see . . . fine Nobel Prize winners, but none had answers. ... I tried psychoanalysis, then went to Jung and Eastern religion. I took LSD; I thought somehow it would provoke a religious experience, but none was to be found." Dolphin began reading the Bible. Jesus was real, he decided; prophecy was real, for "the Jews were back in their land." Examining the Mount was an opportunity for science to serve faith. The funding came from Chuck Smith and Western Digital chairman Chuck Missler. Between them, Missler says, they put up "fifty to” (pg.125)

a hundred grand, out of our own pockets." In April 1983, Dolphin's crew of seven arrived in Israel and began testing their equipment at archeological sites. Dolphin wanted to get the bugs out before approaching the Mount, where he hoped to locate the Temple's foundations and underground cavities—perhaps a secret room where the Ark of the Covenant was hidden. For Smith, too, the lost Ark was the greatest draw: "To think of seeing the two tablets of stone, what that would be!" The discovery, he thought, would inspire Jews to build the Temple. At ten o'clock on a May night, Dolphin's team arrived at the Western Wall with a van full of equipment. Goldfoot arranged it all with Rabbi Yehudah Getz, the state-appointed rabbi of the Wall. The gates of the plaza were opened and the van rolled across the square to the entrance to a tunnel. The tunnel had its own peculiar history. After 1967, competing with secular archeologists, the Religious Affairs Ministry began an unlicensed excavation.…”(pg.126)

But as the physicist and his crew pulled up, plainclothesmen appeared. Return to your hotel, they told Dolphin, and report to police HQ tomorrow. Dolphin was anxious: "We thought we were in big trouble." In the morning, a police intelligence officer calmly told him and Goldfoot: We know all about you; we were waiting for you; the Waqf has asked that there be no electronic probing beneath the mosques. The physicist was free to leave. His written account of the incident exudes a whiff of rancor at the Muslims who, he complained, had been given "veto power" over the tunnel. Still, the goal of the mission wasn't pure research. Both Missler and Smith stress that building the Temple isn't a job for Christians—as part of the Endtime drama, it's up to God, who will direct his actors, the Jews. Yet remaining a spectator is difficult. A Christian can try nudging the Jews to begin the final act. Smith hoped finding the Ark would provide that push. Says Missler: Understanding where the Temple stood is a major prerequisite to any ambition to rebuild." The implicit purpose of probing beneath the Mount, even without moving a single stone, was to hurry the End. That was also the subtext of a burgeoning relationship between conservative Christians and Israeli leaders. I WAS TALKING to Menachem Begin," Chuck Smith recounts. "I said, 'We are very close in our beliefs. You believe in the God of Abraham, Isaac, and Jacob; we believe in the God of Abraham, Isaac, and Jacob. You believe the messiah is coming soon; we believe the messiah is coming soon. The difference is that you believe it will be the first coming, and we believe it will be the second coming." Smith was just one of many evangelical leaders who met Begin, Israel's prime minister from 1977 to 1983. The Begin administration, say Israeli political experts, was the first that actively sought to tap evangelical enthusiasm for Israel and turn it into political and economic support.” (pg. 127)

Halsell, Grace. Forcing God's hand : why millions pray for a quick rapture-and destruction of planet earth. 1999 “Back home in Washington, B.C.—after going on the first Falwell-sponsored tour and meeting Owen—I talked with Terry Reisenhoover, a native of Oklahoma, who told me he raised money to help Jewish terrorists destroy the Muslim shrines. Reisenhoover—short, rotund, balding and a Born Again Christian blessed with a fine tenor voice— told me he frequently was invited during the Reagan administration to White House gatherings of dispensationalists, where he was a featured soloist. Reisenhoover spoke freely to me of his plans to move tax-free dollars from American donors to Israel. In 1985 he served as chairman of the American Forum for Jewish-Christian Cooperation, being assisted by Douglas Krieger as executive director, and an American rabbi, David Ben-Ami, closely linked with Ariel Sharon. Additionally, Reisenhoover served as chairman of the board for the Jerusalem Temple Foundation, which has as its sole purpose the rebuilding of a temple on the site of the present Muslim shrine. Reisenhoover chose as the foundation's international secretary Stanley Goldfoot. Goldfoot emigrated in the 1930s from South Africa to Palestine and became a member of the notorious Stern gang, which shocked the world with its massacres of Arab men, women and children. Such figures as David Ben-Gurion denounced the gang as Nazis and outlawed them. Goldfoot, according to the Israeli newspaper Davar, placed a bomb on July 22, 1946, in Jerusalem's King David Hotel that destroyed a wing of the hotel housing the British Mandate secretariat and part of the military headquarters. The operation killed some 100 British and other officials and, as the Jewish militants planned, hastened the day the British left Palestine. "He's a very solid, legitimate terrorist," Reisenhoover said admiringly of Goldfoot. "He has the qualifications for clearing a site for the temple." Reisenhoover also said that while Christian militants…” (pg. 67)

“…are acting on religious fervor, their cohort Goldfoot does not believe in God or sacred aspects of the Old Testament. For Goldfoot, it's a matter of Israeli control over all of Palestine. "It is all a matter of sovereignty," Goldfoot deputy Yisrael Meida, a member of the ultra right-wing Tehiya party, explained. "He who controls the Temple Mount, controls Jerusalem. And he who controls Jerusalem, controls the land of Israel." Reisenhoover told me he had sponsored Goldfoot on several trips to the United States, where Goldfoot spoke on religious radio and TV stations and to church congregations. Reisenhoover helped me secure a tape cassette of a talk Goldfoot made in Chuck Smith's Calvary Chapel in Costa Mesa, California. In soliciting donations for a temple, Goldfoot did not tell the Christians about plans to destroy the mosque. Reisenhoover had given me several names of persons who knew Stanley Goldfoot, among them George Giacumakis, who for many years headed the Institute for Holy Land Studies, a long established American-run evangelical school for studies in archaeology and theology. On one of my visits to Jerusalem, I made an appointment with Giacumakis, a Greek American with dark eyes and cultivated charm. Might he, I asked, after we had visited casually over coffee, help me arrange an interview with Goldfoot? "Oh, no," Giacumakis responded, dropping his head into both hands, as one does on hearing a disaster. "You don't want to meet him. He goes back to the Irgun terrorist group!" Raising his head and waving an arm toward the King David Hotel, he added, "Stanley Goldfoot was in charge of that operation. He will not stop at anything. His idea is to rebuild the temple, and if that means violence, then he will not hesitate to use violence." Giacumakis paused, then assured me that while he himself did not believe in violence, "If they do destroy the mosque and the temple is there, that does not mean I will not support it." It was also Terry Reisenhoover who helped me get ae-…” (pg.68)

“….quainted with the Reverend James E. DeLoach, a leading figure in the huge Second Baptist Church of Houston. After we had talked a few times on the telephone, DeLoach volunteered he would be in Washington, D.C. He came by my apartment, at my invitation, and I set my tape recording running—with his permission. "I know Stanley very very well. We're good friends," he said. "He's a very strong person." Of Reisenhoover, DeLoach said, "He's very talented— at raising money. He's raising $100 million. A lot of this has gone to paying lawyers who gained freedom for 29 Israelis who attempted to destroy the mosque. It cost us quite a lot of money to get their freedom."… (pg. 69)

“I began a correspondence with Dr. Dolphin. He sent large packages with explanations on "ground search radar" as well as a pamphlet describing his personal life and his having undergone a Born Again experience. Finding Christ in his case also meant accepting the dispensationalists' belief that God wants a Jewish temple built before He can send Christ back to earth. His "Geophysical Methods for .Archaeological Surveys in Israel" describes how an area can be explored archaeologically by aerial photography, thermal infrared imagery, ground penetration radar and seismic sounding—without actual digging. In another pamphlet, Dolphin notes that on the Islamic holy grounds, "Digging is difficult and remote sensing is to be preferred." In asking for funds—to be sent to Stanley Goldfoot—Dolphin gives a cost estimate of "low six figures to mid-seven figures" for a single field season. On a mission authorized by the Jerusalem Temple Foundation and partially funded by Chuck Smith's Calvary…”(pg. 70)

“…Chapel, Dr. Dolphin spent several weeks at the Muslim site with staff and electronic devices. However, after much "x-raying" of the grounds of the Dome of the Rock and Al-Aqsa mosque, Dolphin raised the ire of Muslims, who voiced strenuous objections to his being there. Dolphin packed his gear and returned to California. As of 1999, he remains a fervent dispensationalist, and continues to plan the elimination of the mosque and the building of a Jewish Temple.…”(pg. 72) —Preceding unsigned comment added by (talk) 16:39, 21 December 2008 (UTC)

New, David S. Holy War: The Rise of Militant Christian, Jewish, and Ismlamic Fundamentalism.. McFarland & Co., Inc. 2002. “The Middle East is a powder keg awaiting a lighted match. Religious fundamentalism is that lighted match. Religious extremism and polarization are on the increase both in the United States and in the Middle East, and some political scientists think we truly are headed for a nuclear Armageddon. The flash point is Temple Mount, the site of Islam's third most holy shrine, believed by Jews to be the locus of their ancient Temple. Jewish fundamentalists want to destroy the mosques on Temple Mount and rebuild the Temple. Christian apocalypticists are financing and supporting their efforts. The mosques on Temple Mount are the very soul of Islam, the symbolic equivalent of the World Trade Center. Destruction of the mosques would rally Muslims the world over behind the extremists who vow to annihilate Israel.” “This book traces the support and financial assistance rendered by other American Christian apocalypticists— individuals and organizations—in the promotion and subsidizing of terrorist acts by Israeli Jewish fundamentalists who wish to promote Holy War and the coming of their Messiah. The groundwork has already begun for the rebuilding of the Temple that will stand on the ground now occupied by the two mosques. Several minor failed attempts to destroy the mosques have already taken place. Muslim fundamentalists are more aware of these facts than secular Americans. Osama Bin Laden and others like him are responding with a new type of warfare. That warfare gives small groups leverage against military giants like the United States. It is terrorism, the terrorism of Holy War—war to the bitter end, a war where suicide has its religious reward. (Preface pg.ii) ”But Dolphin had access to state-of-the-art technology. Aerial photography and infrared imagery in combination with ground penetration radar and seismic sounding might ascertain the existence of foundations or storerooms or archaeological artifacts. Goldfoot secured an Israeli Army helicopter and other assistance with some help from Ariel Sharon in the Israeli government. But when the team began photographing Temple Mount the Muslims became suspicious. There was rioting. Formal objections were launched. Even some Jews disapproved. Dolphin headed back home to California.” (pg 129) “As a Jew Stanley Goldfoot is the kingpin in the organization. He has links with Gush Emunim and Kach, extremist religious organizations in Israel. Risenhoover calls Goldfoot "a very solid, legitimate terrorist."59 Indeed, Goldfoot is a charter member among Israeli terrorists. He was jailed in 1948 by the new state of Israel for murdering a United Nations envoy. He served with the notorious Israeli Stern Gang, denounced by Israel's first prime minister, David Ben-Gurion, as Nazis, and outlawed. The Stern Gang earned its reputation by murdering women and children and blowing up hotels. Goldfoot does not believe in God, yet he justifies his activities by pointing out that God gave Palestine to Abraham and Jacob. His Christian friends are deterred neither by this flagrant inconsistency, nor by his atheism. Goldfoot is a regular guest speaker in fundamentalist churches and on evangelical radio and television. He cheats a bit —he doesn't draw attention to the fact that two of Islam's most important mosques are now on the site where he proposes rebuilding the Temple…..Chuck Smith, a Baptist pastor in Costa Mesa, California, was an (pg. 129)
“…associate of board members of the Jerusalem Temple Foundation. Smith was sold on Goldfoot. In an interview he said, "Do you want a real radical? Try Stanley Goldfoot. He's a wonder. His plan for the Temple Mount is to take sticks of dynamite and some M-16s, and blow up the Dome of the Rock and al-Aqsa Mosque, and just lay claim to the site."60 .Smith had an idea. His Calvary Chapel had a lavish 3,000-seat auditorium. He would hold a fundraiser for Stanley Goldfoot. Smith sent a Cadillac equipped with bar and telephone to pick Gold-foot up at the airport. It was to be champagne treatment all the way. The auditorium was packed to overflowing. The applause was deafening. They loved Goldfoot in Costa Mesa.” (pg.130)

Robert I. Friedman "Terror on Sacred Ground" Mother Jones ISSUE DATE: Aug-Sep 1987 “On August 17,1986, Spen assembled a number of radical right-wing personalities at an expensive Moroccan restaurant inside die newly refurbished Jewish quarter of Jerusalem's Old City. The group, seated around a table covered with kosher delicacies, included Yoel Lerner, a plump, bearded, former Kach party activist who has been imprisoned for conspiring to blow up the Dome of the Rock and for plotting to overthrow the government and establish a theocratic regime; Stanley Goldfoot, a wealthy South African-bom Jew and a key link to U.S. evangelicals; Peter Goldman, head of Americans for a Safe Israel, a far-right lobby group based in New York; and Menachem Bar-Shal-om, fund-raiser for Yeshiva Ateret Co-hanim, which has purchased millions of dollars worth of property in the Muslim quarter near the Temple Mount. Meir Kahane attended the summit, as did representatives from the ultrana-tionalist Tehiya party. Z. H. Hurwitz, an advisor to then-Vice Premier Yitzhak Shamir of Likud, the conservative bloc that rules Israel in a coalition arrangement with the more liberal Labor party, wrote to Monroe Spen prior to the meeting. "Your sentiments regarding the Temple Mount coincide with ours," wrote Hurwitz. But he warned against rash action: "Those responsible for the existence and continuation of the reborn Jewish state must proceed with caution and calculation." The government, Hurwitz explained, cannot take a more active stance on the Temple Mount issue until it gets a directive from the chief rabbis. Hurwitz's boss, Yitzhak Shamir, has since become prime minister. Spen also invited Yeuda Etzion to the dinner. The charismatic Etzion was the ideological head of the Gush Emunim terrorist underground—the most violent subversive organization since the founding of Israel. The 27 members of the underground are prominent in the Gush Emunim (Bloc of Faithful) settlers' movement, a large, mystical messianic organization that has spearheaded Israel's drive to occupy the West Bank. "Received your dinner invitation, but cannot come as I have been in prison for over two years already for the sin of constant and purposeful loyalty to the Temple Mount," wrote Etzion, who is serving a seven-year sentence for plotting to bomb the Dome of the Rock mosque and for planning car bomb attacks that injured two Palestinian mayors. Spen had hoped to unite the disparate Temple Mount groups into an umbrella organization and set up a conduit to fund it. At the outset of the meeting, however, it was obvious that his guests were hopelessly split over tactics. Gold-foot and Lerner advocated stepped-up confrontation with Israeli authorities over their rights to worship at the Temple Mount. Gershon Solomon, the leader of Temple Mount Faithful, which was formed more than 19 years ago, favored a step-by-step approach: first winning the right to pray, perhaps through the Israeli courts; later erecting a small synagogue on the Temple Mount; and finally razing the mosques and building the Third Temple. Tensions inside the group flared with Lerner's stinging, sarcastic attacks on Solomon, whom he accused of being a weak, ineffectual leader. WHILE SPEN IS TRYING TO energize the Temple Mount groups, the driving force in the United States behind efforts to rebuild the temple has come from within the 45.5 million strong Christian evangelical community. By one estimate, there are as many as 250 American Christian evangelical groups operating in the United States whose main purpose is to support Israel. Fundamentalist evangelicals, who interpret the Bible literally, believe the Jews' return to Israel and the restoration of the temple will precede the Second Coming of Christ—at which point the Jews will be forcibly converted. Zionist fundamentalists accept the Christians' patronage because they are convinced the Messiah will be a Jew. The alliance between Jewish and Christian fundamentalists is perhaps the ultimate marriage of convenience, with the two groups united to bring on the Messiah and each side convinced the Messiah will be its own. One of the key links between evangelicals and Jewish extremists who. have tried to blow up the mosques is Stanley Goldfoot. The South African born Goldfoot, a shrewd, rhetorically, gifted former member of the I Gang—a right-wing underground that fought the.British and Arabs—boi " about his involvement in the 1948 sassination of United Nations mediator Count Bernadotte and the bombing of the King David Hotel, the British headquarters in Palestine during the mandate period. At his palatial home in Jerusalem, he said he had reached out to U.S. Christians in the early 1980s because the Israeli Temple Mount groups had run out of energy and money. "I put out feelers to certain goyim who were looking for some kind of connection" to the Temple Mount, he added. After forging contacts with several influential evangelicals, Goldfoot formed the Jerusalem Temple Foundation with Douglas Krieger, a lay minister from Littleton, Colorado, and Terry Risenhoover, an Oklahoma gas and oil millionaire. (Risenhoover was recently sentenced to four years in prison for selling worthless oil exploration leasesin remote sections of Alaska, bilking approximately 3,000 investors out of about $25 million. Krieger, an assistant vice president of Risenhoover's company, was not indicted.) By the mid-1980s, the Israeli labor movement's respected newspaper, Davar, was reporting that Goldfoot's group had raised $10 million dollars, which it planned to donate to West Bank settlements, and use to purchase Arab land in the occupied territories and to help Israelis rebuild the temple. Some money was also transferred to Yeshiva Ateret Cohanim to buy real estate in the Old City near the mosques. According to Krieger, Goldfoot received $50,000 from wealthy evangelical bankers in Houston to help pay the legal fees for the yeshiva students caught trying to break into the Temple Mount. Risenhoover and Krieger also arranged funding for a full-page ad that appeared in the Israeli press imploring the government to pardon the students. Soon after the ad ran, a Jerusalem judge threw the case out of court, arguing that the students were "amateurs." The Jerusalem Temple Foundation under way, Goldfoot came to the United States in 1983 to spread the Temple Mount gospel and to help catalyze the movement. "I told the goyim in America that the Temple Mount is the highest mountain on the face of the earth because it represents the moral and spiritual Everest of mankind," recalled Goldfoot. "I was astounded by the reception. Not because it was Stanley Goldfoot. It had nothing to do with me as a person. It was because I was somebody from Jerusalem who had come to talk about the temple." Goldfoot larded his speeches with fire and brimstone. "I told the goyim that they have a tremendous debt to us Jews. And that I doubt that they can ever repay this debt; that they persecuted us; they murdered us; they've stolen from us for centuries. They have even stolen our religion, which they distorted and called Christianity. But I told them if they make retribution sufficiently, strongly, and long enough, maybe they will be forgiven and accepted in the sight of the Lord. God does not accept you, I told them. But if you help us build the temple you can be saved. I'm not sure God will forgive you, but you've got to try. They loved it. They cried, 'Hallelujah! Hallelujah!' Then I told them that they have to go immediately and spread propaganda all over America in favor of Jewish sovereignty on the Temple Mount and moving the American Embassy to Jerusalem—to put pressure on Congress [and] on the president himself." Israel, backed by the United States, will destroy the Soviet Union and its Arab allies. There will be a second horrific global nuclear showdown at Armageddon, a real place located northwest of Jerusalem where Christ's armies will defeat the anti-Christ. This view accounts for the evangelicals' support of Israel and the New Right in the United States, which sees the Soviet Union as the evil empire. That the Dome of the Rock mosque will be destroyed and in its place will rise the Third Temple is "preordained," Krieger says, with the destruction probably being caused by an earthquake. But Krieger doesn't discount other possibilities and believes that a nuclear war sparked by clashes between Israel and Syria is imminent. Meanwhile, he refuses to say more about joint Jewish-Christian efforts to realize their divine aims: "It's all hush-hush. ... We don't want to embarrass our friends in Israel," where Stanley Goldfoot and the others are proceeding "underground." Goldfoot himself is not nearly as cryptic. In an October 9,1986, letter to Monroe Spen, he describes mounting tensions on the Syrian-Israeli border and adds: "We should be running a worldwide propaganda campaign and using clever promotions (like Ma-chiavelli) and preparing public opinion for the day we drop a nuclear device on Damascus—we will have to do it—and time it possibly with another on Libya. The prescription is in Tanach: 'Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.' (Isaiah 17:1). ... I am sending you a separate communique relating Temple Mount to Syrian situation. We must prepare for this opportunity." Exactly what Goldfoot has in mind is open to interpretation, but Israeli experts fear that Jewish extremists are planning an incident that could spark an international conflagration. Because the Temple Mount is a focus of Muslim passions, it is an easy political instrument with which to rally the Islamic world to the defense of the faith against the infidels. A successful attack by these zealots for Zion on Muslim holy places could push humanity to the brink of a nuclear Armageddon.”

—Preceding unsigned comment added by (talk) 01:53, 31 December 2008 (UTC)
You have shown no evidence at all that interest in Goldfoot extended beyond Costa Mesa. You also have shown no evidence that interest in Goldfoot, even at Costa Mesa, extended beyond a short period of time in the mid-1980s.
Smith's importance in Goldfoot's story may or may not be significant. Goldfoot's importance in Smith's story is clearly minor, and appears to have ended more than 20 years ago. My reading of the sources is that Smith may have distanced himself from Goldfoot once he realized that Goldfoot was not willing (as Smith always was) to simply wait around until the Temple Mount became available. Given that Goldfoot's importance in Smith's story is minor, and that there is no evidence that Smith actively promoted this issue beyond Costa Mesa, Goldfoot's importance in the overall Calvary Chapel story would appear to be close to nil. --BlueMoonlet (t/c) 03:50, 22 December 2008 (UTC)
What is your evidence for thinking Smith ever distanced himself from Goldfoot? What is your evidence that Smith was always willing to wait around until the Temple became available? My evidence for concluding that these references belong in an article on Calvary Chapel is the number of times these sources refer to Calvary Chapel and Chuck Smith, the historical significance of the temple mount related events themselves, their relationship to Calvary Chapel theology, and the fact that the actions exemplify this theology, the fact that they were carried out by Church leaders who themselves have defined Calvary Chapel theology. I'm just beginning to lay out sources and this will take some time to complete. Also, what evidence do we have that the 81' rapture was more than a blip that falls short of significance for this article? I suggest that the same reasoning, applied to both examples, will either include or exclude both. I think there is evidence that Smith promoted the idea beyond Costa Mesa in his role of funding the geo-physical survey, which involved Goldfoot, Missler, Stewart, Dolphin, and various contacts in Israel. Their project eventually resulted in a book that was published, widely distributed, and presumably sold at Calvary Chapel venues, very likely with a nod from Smith that it was appropriate material for the flock to read. Per "The Annals" essay Smith sat on the board of the Jerusalem Temple Foundation with Reisenhoover and Goldfoot. The activities of the JTF involved public advocacy for rebuilding the temple (again, going well beyond the confines of Costa Mesa). I disagree with the contention that I need to show a system wide acceptance of Smith's decision to become involved with Goldfoot or some such. There is no doubt that the Costa Mesa/Santa Ana Church has a great deal of symbolic significance for the movement, not only because of Smith, but because it is where the movement all began, where the bible college is located, need I go on? When an action which bears directly upon Church theology in a world historical context is commented on by numerous sources then this presents an obvious grounds for inclusion. A further, perhaps greater reason, is the fact that these events resulted in a substantial response by academics, journalists, and authors. The existence of so much published material that refers to Calvary Chapel, its theology, its founder, and the related events (the associations with Goldfoot, the geo-physical survey) clearly calls for inclusion. I am getting the sense, from your argument, that you feel the correct criteria for including information in this article is that an idea or action was recognized and accepted by members of Calvary Chapel generally. That is only one possible criteria. At times you appear to suggest that material in this article needs to fit the narrative Calvary Chapel or Chuck Smith might tell about themselves. Another valid criteria is what published sources outside of Calvary Chapel say about significant events related to Calvary Chapel. There is no question that Costa Mesa is the flagship church, that Smith is the admiral of the fleet. There is no question that his writings define the theology and that his actions as the head of the church help to define the church’s role in the world. I doubt there is any event in the history of the Calvary Chapel movement that has accrued as many published responses as the temple mount events (I challenge other editors to offer any that even come close). To exclude this information seems very counter-intuitive. It's like saying the world outside of Calvary Chapel doesn't have a vote on what gets said about Calvary Chapel. The events in the 1980s have been discussed by authors at length in every decade since the events took place. The events are of enduring interest. Also, how can one restrict the perspective reflected in this article to only those events perceived as significant from a Calvary Chapel or Chuck Smith based narrative? I don't wish to exclude those narratives. But in an open source system I believe those narratives should not be allowed to exclude other well sourced narratives. I believe your reasoning on this matter has become single-minded and tendentious. I think in this case you have certainly shifted from mediating to advocating a position close to Joe's. I respect the points you are making and consider them worthy of consideration. I do disagree. I don't see how you can justify excluding this information based on Wikipedia standards and practices.Don Van Duyse (talk) 01:44, 23 December 2008 (UTC)
The sources you have listed demonstrate that Smith had Goldfoot speak once in Costa Mesa, and that he sat on his board and arranged some funding for an unspecified period of time. The fact that all your sources touch on Smith only in regard to a very small number of events, and that there is no mention of continuing support or involvement, favors the interpretation that Smith's support was short-lived. Gomenberg's rather pathetic account of Goldfoot repeatedly listening to the recording of his talk in Costa Mesa in order to hear the applause further supports the view that support for Goldfoot from Smith (as well as other people) was short-lived. I don't need to show conclusively that that was the case; as long as that interpretation is likely and reasonable, it is our duty per WP:BLP to give Smith the benefit of the doubt. --BlueMoonlet (t/c) 04:26, 28 December 2008 (UTC)
According to Ariel and the Annals essay, the connection between Goldfoot and evangelicals was historic. It marked a turning point in relations between Jewish messianists focused on the Temple and Premillenial Christians. The relationship with Smith/Calvary Chapel is frequently cited by these sources. The reasoning, I think, is along the lines of Miller, that Calvary Chapel was a growing, dynamic movment, and the Goldfoot connection with Smith, particularly given the level of respect held by Smith and Calvary Chapel, made this a key example.—Preceding unsigned comment added by (talk) 14:06, 28 December 2008 (UTC)
I do not find the word "historic" in either of the sources you cite, nor do I find the concept to be implied. I fear that your enthusiasm is leading you to over-interpret your sources. (By the way, I don't think you really mean to say "Messianic Jews"). --BlueMoonlet (t/c) 05:27, 30 December 2008 (UTC)
I think this is a core question for the argument I'm trying to make. Do you know if there is a Wikipedia standard which might help clarify when something can be considered or called "historic" or do you have a criteria in mind? I realize we are looking at snippets of writings here. Most historically oriented texts are not going to self-consciously say "this is historic." I am suggesting historical significance as a grounds for inclusion, not, I think, something ultimately written into the text of the article (which might border on synthesis in that case). —Preceding unsigned comment added by (talk) 21:59, 30 December 2008 (UTC)
I would think WP:N is the policy you're looking for. To me, the questionable point is whether we really have "significant coverage". The only items you have shown are a paragraph or two out of a whole book. Do any sources find this story important enough to discuss it at length? --BlueMoonlet (t/c) 05:30, 31 December 2008 (UTC)
What is your evidence that the Missler "book...was published, widely distributed, and presumably sold at Calvary Chapel venues, very likely with a nod from Smith that it was appropriate material for the flock to read"? (This is a rhetorical question. The point is that your claimed desire to have a more balanced article shows some biases, as well.) (talk) 06:37, 28 December 2008 (UTC)
Well, I guess my evidence that is was widely distributed was that it was available for loan from a local library. I didn't have to go to a University or rare books collection. Regarding it being sold at Calvary Chapel, I did say "presumably" and this is not evidence but reasoning based on what I assume is common knowledge. As a presumption it is not evidence.—Preceding unsigned comment added by (talk) 14:06, 28 December 2008 (UTC)
"I doubt there is any event in the history of the Calvary Chapel movement that has accrued as many published responses as the temple mount events (I challenge other editors to offer any that even come close)." Challenge accepted. See [4]. (talk) 06:37, 28 December 2008 (UTC)
This is a great list of sources referring to Calvary Chapel and I'd love to see more of these references used to beef up this article. The challenge was an "event" (something involving a specific who, what where, when). I raise the bar slightly and say beyond the fact that Calvary Chapel exists or had a beginning at some point in time. A specfic event. Good try. —Preceding unsigned comment added by (talk) 14:06, 28 December 2008 (UTC)
Before you two start arguing about this, I think it would be useful to articulate why a single event should be considered more worth talking about than the subject's general impact on society. --BlueMoonlet (t/c) 05:27, 30 December 2008 (UTC)
"I believe your reasoning on this matter has become single-minded and tendentious. I think in this case you have certainly shifted from mediating to advocating a position close to Joe's." And I think in this case you have shown that when your requested mediation fails to meet your desired results, you resort to personal attacks. Multiple editors have disagreed that the material belongs here, and yet you continue to push your agenda. Calling BlueMoonlet single-minded and tendentious is foolish at best and hypocritical at worst. (talk) 06:37, 28 December 2008 (UTC)
Please note, I did not call BlueMoonlet a single minded and tendentious person. I have found most of Blue's responses on target. At the same time, I find the reasoning Blue applies to the temple mount material to be one-sided in this respect---that a single criteria for inclusion in the article is being advanced, that of being consistent with the beliefs of Calvary Chapel generally. I believe there are other valid criteria. I do apologize if my responses have taken on a overly rhetorical tone at points. I am focused, however, on making an argument about content, not about people.—Preceding unsigned comment added by (talk) 14:06, 28 December 2008 (UTC)
I accept your apology. However, you still attribute to me a "single-minded" desire to defend Calvary Chapel. This is not so. To disclose again, I am a former member (I moved on ten years ago) with a neutral attitude towards Calvary Chapel. I desire neither to defend nor to attack them, but to have them described fairly. --BlueMoonlet (t/c) 05:27, 30 December 2008 (UTC)
I accept this characterization of your purpose. I think you are presenting a reasoned, thought out position. What I think I am attributing is that you have a position on whether or not to include reference to these events. You have well thought out reasons that from my point of view favor a movement oriented narrative. I know that stems from valid concerns and readings of Wikipedia policies and perhaps your understanding of the movement. This is a very valid, valuable point of view. I'm making an argument from a different perspective. I think that just means we are advocating different positions on this material. Where I find this kind of reasoning one sided, is when all of the questions that are posed about the material are stacked against inclusion in a way that favors one narrative. At the same time, I recognize the burdon of proof is heavily weighted against any overstatement of the import of this material.—Preceding unsigned comment added by (talk) 10:06, 30 December 2008 (UTC)
You're right, and it actually goes even further than that. It is a core WP policy that the burden of proof rests with the person who wants to add material, per WP:V. --BlueMoonlet (t/c) 15:36, 30 December 2008 (UTC)
Lambert Dolphin is described as an "associate" of Smith, but the nature and duration of that association are not specified. Thus, the link between his exploits and the worldwide Calvary Chapel movement seems exceedingly weak. Also, Ariel Yaakov's account mentions that the common premillenialist motivation for this concern with the Temple (and I believe it to be Smith's, again giving him benefit of the doubt per WP:BLP) is to find a "peaceful solution" to the dilemma. --BlueMoonlet (t/c) 04:26, 28 December 2008 (UTC)
Agreed. In his own words, Lambert states that "I would like to see the Temple rebuilt, but am not a member of the Jerusalem Temple Foundation nor do I wish to participate in the building planning or program. This effort, I believe, is part of the Jewish religious economy, not the calling of God for the church. Of course I would like to see the Temple mount explored scientifically and non-destructively apart from all religious and political considerations." [5]. In other words, his efforts were purely an archaeological exercise. (talk) 06:37, 28 December 2008 (UTC)
I don't think the authors I'm quoting ever think Dolphin or Smith themselves have avowed violent intentions. Their concern seems more along the lines of "what were they thinking" in proximity to a significant danger---when they became involved with a man whose resume included a role in the King David Hotel Bombing (which ended the British mandate), a role in the assassination of Count Bernodotte, which marked a significant event in relation to the U.N. partition, membership in the Lehi or "Stern Gang" which was banned by Ben Gurion due to violence against innocent Palestinians, Goldfoot's ties with extremist groups focused on the Temple Mount, and as an avowed atheist, his ideological and secular ambition to seize control of Jerusalem, in part by using the Temple Mount. —Preceding unsigned comment added by (talk) 13:09, 31 December 2008 (UTC)
If Goldfoot's story is really of enduring importance to the Middle East conflict, and if Smith's involvement is really of enduring importance to Goldfoot's story, then you might have a point about including a brief statement here. But I don't think either of those claims is anywhere close to proven. What I would suggest is that you write an article about Stanley Goldfoot, and see how it survives the critiques and reviews of WP editors knowledgeable about such issues. If that article stabilizes with Smith still playing a prominent role, then you might come back over here. --BlueMoonlet (t/c) 04:26, 28 December 2008 (UTC)
Agreed, those are some mighty big ifs. I doubt an article on Goldfoot would survive speedy deletion. Additionally, the argument has been presented that this material should be included because one editor believes that the claimed actions represent official teachings or doctrines of the movement. However, I cannot find any mention in "Distinctives" or "What we Believe" that suggests any official 'call to action' on the part of the body regarding this topic. (talk) 06:37, 28 December 2008 (UTC)
I am not arguing that the actions represent doctrines or official teachings, only that the leaders who defined those doctrines took actions in relation to the doctrines they helped define. I'm sure many members of Calvary Chapel would have objected at the time if they had understood all of the implications. I have no evidence for this but presume this is the case. I argue that based on published responses, this was a noteworthy event in the history of Calvary Chapel mainly due to the leadership role of the people involved. Also, I'm not advancing this argument based on the Goldfoot connection primarily. I think the events themselves are historically significant. Goldfoot is only part of that. The significance follows from the theology, the connections developled with messianic Jews and militant Zionists and evangelicals, the Muslim response to the attempted mapping. Don Van Duyse24.1.47.198 (talk) 14:34, 28 December 2008 (UTC)
Let me direct you back to my two "if"s at the beginning of this sub-thread. They are really the core of my position on this matter. --BlueMoonlet (t/c) 15:41, 30 December 2008 (UTC)
If, as suggests, a Stanley Goldfoot article would not survive WP:N etc., then that would be a strong indication that the material is not notable enough to be included here either. --BlueMoonlet (t/c) 15:45, 30 December 2008 (UTC)
A look at google book titles and references for Stanley Goldfoot is, along with the sources I am assembling here, an ample demonstration for the first "if."[6] [7]Don Van Duyse (talk) 02:52, 31 December 2008 (UTC)
On the other hand, this search shows that, other than this talk page, Goldfoot's name does not currently appear anywhere within Wikipedia. --BlueMoonlet (t/c) 05:26, 31 December 2008 (UTC)
If I might offer you some advice, Don, you need to take a deep breath and tone down the rhetoric. In particular, your personal attacks against me in the above are not appreciated. You might read WP:TEND yourself before you throw that word around again. --BlueMoonlet (t/c) 04:26, 28 December 2008 (UTC)
Amen. I would also request more generous use of the 'show preview' button rather than saving and re-editing the page multiple times. (talk) 06:37, 28 December 2008 (UTC)
It was not my intention to in any way personalize the argument here about content in the ariticle. I agree with BlueMoonlet that in the context of Wikipedia I misued with word tendentious. Thanks, BlueMoonlet, for pointing out this policy and how Wikipedia defines it. I don't find your responses to be tendentious in regards to wikipedia policy generally or in this specific case. Again, I am referring to the reasoning for excluding/including information in this article. (talk) 14:20, 28 December 2008 (UTC)

I note that you just added a quote from David New to the sources above. But here again I don't see anything new. It's the same anecdote that the other sources report, mentioned briefly, and then he goes on with the book to talk about other things.

Yes, New is restating other sources. What is of interest to me, historically is that he contextualizes the conflicts related to the temple mount in relation to 9/11 and the war on terror in his preface. In one respect it is simply another published book with the same information (and supports reliability). I assume that many historically significant events don't always have whole books devoted to them. Historical events are often woven into the fabric of other related events (making them, umm, historical). I'm relying on the number of references in books and periodicals that go into some detail (a number a paragraphs) and I think that is sufficient. The events are significant, I believe, specifically because they seen in historical relation to other significant events.

I also want to make a comment on Smith's comment about Goldfoot: "Do you want a real radical? Try Stanley Goldfoot. He's a wonder. His plan for the Temple Mount is to take sticks of dynamite and some M-16s, and blow up the Dome of the Rock and al-Aqsa Mosque, and just lay claim to the site." The impression is given that this was said during the time that Smith was actively supporting Goldfoot, and that it was said in approval. But I suspect that neither may be true. What if Smith said this after he had stopped supporting Goldfoot, and was describing Goldfoot's radicalness with some disapproval? The sources never really say which it is, and the latter is more consistent with what I know of Smith. --BlueMoonlet (t/c) 05:38, 31 December 2008 (UTC)

New and Wagner both use the quote in essentially the same way. I agree that without context we lack full confirmation of the meaning and it would not belong in the article. I don't think, again, Smith was approving of this. I think its a question of "what were they thinking" while getting involved in a dangerous situation.

Regarding the "Significant Coverage" question noted in WP:N.

"Significant coverage" means that sources address the subject directly in detail, and no original research is needed to extract the content. Significant coverage is more than trivial but may be less than exclusive.[1] Examples: The 360-page book by Sobel and the 528-page book by Black on IBM are plainly non-trivial. The one sentence mention by Walker of the band Three Blind Mice in a biography of Bill Clinton (Martin Walker (1992-01-06). "Tough love child of Kennedy", The Guardian.) is plainly trivial.

  • I draw attention to the criteria "more than trivial, but may be less than exclusive." In other words, simply because there are no books or full chapters devoted to the events, there is no question that the Goldfoot talk and scientific expedition are more than trivial based on the number of times they have been written about in full paragraphs that contextualize the events historically/politically/culturally/religiously in peer reviewed academic sources, books published by major publishers, and articles in major periodicals. The example for trivial---as noted in WP:N--is a one sentence mention in a single source that has no overarching context that adds no meaning to the subject. None of the content in the sources is remotely trivial. An argument, at this point, that the material is trivial by Wikipedia standards, is disapproved. I submit that "significant coverage" is proven (and still have many sources to add at this point). (talk) 15:16, 31 December 2008 (UTC)

Recommendation to format the sources conveniently.

One of the other editors requested a more generous use of the hide feature earlier. I'd like to show the titles of the sources and hide the text so that sources are easier for others to refer to. Bluemoonlet, do you have any objections to this? If so, do you want all the sources hidden? (talk) 15:46, 31 December 2008 (UTC)

Rough version of rewrite.

In the 1980s Chuck Smith’s Costa Mesa Church hosted a fund raising talk by Stanley Goldfoot, who discussed rebuilding the Jewish Temple. Goldfoot did not mention this would be on or near the site of Islam’s Third holiest shrine, in Jerusalem. Smith and Chuck Missler, another leading pastor, helped fund an attempted scientific survey of the holy sites in order to determine where the ruins of the old temple were buried. Some assessments of these events point out the danger involved in provoking conflict at the holy sites. —Preceding unsigned comment added by (talk) 19:17, 31 December 2008 (UTC)

Putting each source in its own {{hidden}} template is fine, as long as the material does not overwhelm the readability of the actual conversation. How many more do you plan to add? Just to say, if the sources you have yet to add are similar in character to the ones you've already added (and one might expect that you have already put up the best ones), they are not likely to change at least my view. Quantity is not a substitute for quality.
Regarding notability, what we have here is generally no more than a paragraph in each source, and no suggestion that this anecdote was more than a minor footnote in historical perspective.
It seems to me that four people have significantly participated in discussion of this topic, and three of them are of the same opinion. At what point are we going to move on? --BlueMoonlet (t/c) 05:00, 1 January 2009 (UTC)
Feel free to move on to other topics for now. The first sources posted were the those easily scanned to text. The rest involve typing. I think achieving a footnote in world history constitutes significant coverage when evaluated at the scale of a church movement. I'm sure many church movements never produce such a foot note. Quantity, over a period of decades, shows on-going coverage adding to the significance of the events. Do people (particularly academics) keep writing about events that are not notable? It might be a few months before the other sources are ready to add. —Preceding unsigned comment added by (talk) 15:13, 1 January 2009 (UTC)
I'm going to reiterate my advice that, if you really think Goldfoot's story is notable, you write an article on Stanley Goldfoot and see how it fares with WP editors who actually know well the history of the Middle East conflict. If you can thus demonstrate that Goldfoot's venture is considered notable, then we can talk about the appropriateness of mentioning it here. But if Goldfoot is not notable on his own, then he certainly does not merit mention here. --BlueMoonlet (t/c) 19:55, 1 January 2009 (UTC)
I accept your reasoning regarding references to Goldfoot and his talk in this article. I do raise what I think is a separate question. The attempted geo-physical survey is considered an historically significant event by Chuck Missler and Don Stewart, as evidenced by their book---as well as by Lambert Dolphin,in his often cited web pages. From a secular point of view, the sources agree with Stewart/Missler, that the event was significant. From both perspectives, the notion of locating the original temple is of continuing interest to many and the attempted survey, whether or not one is critical of the decision to carry it out, was historic. Given the balanced perspectives among available sources, the significant coverage, the role of the event now established in the history of competing views on the holy sites, I submit that reference to to geo-physical survey is very much warranted. It has a well deserved place in a section on the history of Calvary Chapel.I note the following objections: 1)That Dolphin, like Goldfoot, has a very limited connection with Calvary Chapel. 2) That all premillennial Christians hold the same beliefs as Calvary Chapel. Again, it is the noteworthiness of the events themselves, the fact that leading pastors at Calvary Chapel played a central role in sponsoring and participating in the expedition, and then wrote a book about it,and then the many published responses, that warrants inclusion. —Preceding unsigned comment added by (talk) 12:24, 2 January 2009 (UTC)
Whatever its significance may have been, the only connection between Dolphin's survey and Calvary Chapel is that a couple of guys from Calvary Chapel once wrote about it. That is far too weak to warrant a mention.
On the other hand, User:Pedant17 just added text pointing out that, while Goldfoot himself does not have a page, the Temple Mount Faithful in general do. This may answer my primary objection, which was that Goldfoot's notability has not been demonstrated. For now, I am just editing Pedant17's text to emphasize the temporary nature (as far as anyone can tell) of the association. If anyone wants to argue that Goldfoot's association with the TMF was not close enough to warrant the mention here on the strength of TMF's notability, I would be receptive to such an argument. --BlueMoonlet (t/c) 19:25, 5 January 2009 (UTC)
I may be missing it, but I don't see Pedant17's TMF addition. I went to the TMF website and did not see any mention of Goldfoot in their news or leadership pages. Additionally, this still seems to have been an isolated incident and I disagree with the inclusion in the article. Goldfoot's notability certainly hasn't been shown. (talk) 11:45, 6 January 2009 (UTC)
He buried it in this wide-ranging edit. I modified it here. It's in the "Eschatology" section rather than the "Criticisms" section, which seems appropriate, and the temporary nature of the association is mentioned. I did find some mention of Goldfoot on a TMF website, but I still would very much like to know more about the nature of Goldfoot's relationship with the people described in this article. --BlueMoonlet (t/c) 16:08, 6 January 2009 (UTC)
No offense intended, but the statement "the only connection between Dolphin's survey and Calvary Chapel is that a couple of guys from Calvary Chapel once wrote about it" is factually inaccurate. Most of the sources are noting that Calvary Chapel funded the geo-physical survey. That is the most often cited, key point. From their first person account Missler/Stewart describe themselves as members of the team that carrried out the attempted survey, not just a couple of guys writing a book. I'd then add to those facts the significance of a book which chronicles the history of the holy site, theories about where the temple lies, discusses their attempted survey, written by leading CC pastors who themselves wrote many books focused on eschatology. One of the chief concerns of writers like Halsell was the flow of money to sponsor preparations to rebuild the temple. The expedition forms part of that picture. Goldfoot was affiliated with a variety of groups advocating to rebuild the temple and acted as a funding and propaganda link between these groups and evangelicals. The Temple Mount Faithful is one. Regarding the recent addition to the eschatology section, Of course, I favor the addition based on significant coverage over time and the weight of academic sources (Also, see links to the Blue Letter web-site below) (talk) 12:58, 7 January 2009 (UTC)

Goldfoot's ties to Groups noted in Wikipedia and links to Calvary Chapel based web-site

In response to BlueMoonlet's question:"I did find some mention of Goldfoot on a TMF website, but I still would very much like to know more about the nature of Goldfoot's relationship with the people described in this article." Goldfoot is described as a "king pin" who connected radial groups focused on the Temple Mount with support from Evangelicals. "As a Jew Stanley Goldfoot is the kingpin in the organization. He has links with Gush Emunim and Kach" (New pg 129 See Wikipedia on Kach and Kahane Chai which is a group who follow the teachings of Meir Kahane. See for example pg. 277 of The False Prophet: Rabbi Meir Kahane--from FBI Informant to Knesset Member by Robert I. Friedman who writes "One of the key links between Kahane's Kach Party in Israel and Christian evangelicals is Stanley Goldfoot." See also the Wikipedia article for Gush Emunim. According to Halsell in her peice "Christian Fundamentalist And Jewish Orthodox Cults Plots Destruction Of Al Aqsa Mosque"..."August 10, 1980 - Three hundred Gush Emunim fanatics, heavily armed, overcome Palestinian police and storm the grounds, but are later dispersed. A month later (15/9/80)armed Gush Emunim settlers associated with Stanley Goldfoot and the Temple MountFaithful again force their way onto the Mosque grounds. After scuffling with police they are evicted." See this article for further references to violence at the mosques by Gush Emunim. The Temple Mount Faithful were partly drawn from the Gush Emunim and Kach groups (The Politics of Sacred Space by Michael Dumper pg 255 All of these groups are listed in Wikipedia. Goldfoot's notability is partly that he acted as a liaison among all of these groups and notable American evangelicals like Smith and Missler. For anyone interested in audio there is a site which has lectures by Missler, Goldfoot, and Gershon Salomon of the Temple Mount Faithful together on the same web page: This site was developed by Jim Milligan (director of Blue Letter and Lambert Dolphin and continues to be hosted by Blue Letter Bible. The Blue Letter Bible institute lists Chuck Smith and Don Stewart as faculty. The Blue Letter Bible web site grew out of the Calvary Chapel Movement: "'It all started with a meeting during Thanksgiving of 1995,' explained Jim.'People from Harvest Crusade, The Word For Today, Koinonia House, and CC Costa Mesa met to discuss, ‘How can we use technology for the glory of God? How can we use this Internet?’ In 1995, the Net was still rather new.” A small group dedicated themselves to building the BLB site under Chuck Missler’s ministry, Koinonia House. " So here we have clear evidence that a Calvary Chapel based web site continues to provide an outlet for the ideas of Stanley Goldfoot and Temple Mount activists. In his lecture, Goldfoot, encourages Christians to recognize that Islam is the real enemy. He advocates "liberating" the Temple Mount, rebuilding the Temple, so that the messiah will return. At a 1993 Temple Mount Conference for which Chuck Missler provides the opening address Missler previews Gershon Salomon as a co-presenter and Salomon's lecture is included on the web page. Missler's role in this conference shows an on-going common interest with temple mount activists into the 1990s. The on-going public platform sponsored by Blue Letter demonstrates a continuing interest and public recognition by members and affiliates of Calvary Chapel of the ideas advocated by Goldfoot, Salomon and others in the Temple Mount movement. Case closed. I conclude that the notability of the groups for which Goldfoot operated as a liason and on-going inclusion of a Goldfoot lecture on a Calvary Chapel based web-site warrants use of reference to the Goldfoot talk and Temple mount expedition in this article.Don Van Duyse (talk) 04:48, 8 January 2009 (UTC)

This section fails WP:NOR. (talk) 01:34, 11 January 2009 (UTC)
This section is only intended to follow lines of reasoning applied by other editors above 1)That Goldfoot's involvement with groups referenced on Wikipedia would support his being a notable figure and b)that reference or lack of reference to a person on a web-site about a group noted in Wikipedia with which he is affiliated can help to support inclusion or exclusion based on the significance of that person's relationship to that group (per BlueMoolet). The content of this section is in no way intended for inclusion in the article in itself and only provides background information which warrants inclusion (again, I am following the reasoning of other editors above). Regarding Goldfoot's relationship to Kach, Gush, Temple Mount faithful, see also the Mother Jones article just added under Temple Mount Sources. Regarding appearances by Chuck Missler and Gershon Saloman of the Temple Mount faithful at Bible prophesy conferences see the following links ( ; I further submit that on-going participation of Gershon Salomon of the Temple Mount Faithful in prophesy conferences with Chuck Missler--as recently as 2001--demonstrates the on-going common interest of a Calvary Chapel affiliated pastor/prophesy expert with the aforementioned activist leader who is noted on Wikipedia---Temple_Mount_Faithful see external link in article to head/founder Gershon Salomon. This supports the conclusion that contacts with notable temple mount activists by a Calvary Chapel leader was not limited to the 1980s, and is more than a trivial or fleeting association from the perspective of Chuck Missler (talk) 13:24, 11 January 2009 (UTC)
I favor the current version (see "Eschatology" section), which I just restored. Please,, discuss matters on the talk page and work towards consensus before removing text. It can't be denied that Chuck Smith did get himself involved with these people, even if he may now wish he hadn't, and that people have written about it. That information should be put in proper context, and not given undue weight, but we can't just ignore it.
On the other hand, Dvanduyse, makes a good point that you are doing most of the dot-connecting here in your advocacy for broader language. You have put up enough information here to make your point, and I think you can safely stop now. Chuck Missler is not Chuck Smith, and in my view Missler enjoys being provocative and is not a very good representative of Calvary Chapel in general. I think the current text, a short sentence with references to direct interested readers to more information, is what is called for. --BlueMoonlet (t/c) 16:57, 12 January 2009 (UTC)
Apologies, but my understanding was the the information had been added to the eschatology section by another editor while the matter still under discussion, and I had expressed my belief then and now that it still does not belong in the Calvary Chapel article as has not been proven to be a continual practice at CC but more of a one-time event, if it occurred at all (see reference that mentions Chuck Smith of a Baptist church, not a CC.) This is why I reverted it and will do so again. I do understand your position but do not believe a consensus exists here. (talk) 22:24, 12 January 2009 (UTC)
Well, there might be some disagreement about the appropriateness of the deletion that I responded to, but I don't think it's worth debating. Now that you are again substantially participating in the discussion, I will stipulate for now that consensus does not exist and we can keep the text off the page for now.
Here's my reasoning: If the Goldfoot lecture at Costa Mesa was the only event we were talking about, I would agree with you that it was an isolated event and not worth talking about. But Dvanduyse (aka has given substantial evidence showing that Smith sat on Goldfoot's board of directors and directed funding to him. This places it more towards the borderline for me, perhaps worth a very brief mention but not more than that given lack of evidence of a persistent relationship. My next concern was whether Goldfoot (or at least his movement) had a WP page of their own, this for two reasons. One was that a relationship with someone notable is a more notable relationship, and the other is that we can now just link to that WP page rather than spend space on this page explaining who Goldfoot or TMF are, as the space required to do that would result in undue weight being put on the topic. To me, that pushes it over the line enough to make a very brief mention appropriate.
If I haven't convinced you, then we may just have a persistent disagreement, and we would have to figure out what to do with that. --BlueMoonlet (t/c) 17:14, 13 January 2009 (UTC)
The reference to Chuck Smith of a Baptist Church occurred in an early article Halsell wrote. In her books, published by major publishers, she clearly refers to Calvary Chapel Costa Mesa and Chuck Smith as hosting Goldfoot. Many other sources state the correct information. I submit that there is overwhelming proof that the Goldfoot talk occurred in Costa Mesa hosted by Chuck Smith. —Preceding unsigned comment added by (talk) 13:44, 14 January 2009 (UTC)
Agreed. I meant to add before that the "Baptist" argument is quite unconvincing. So one author erroneously stated Smith's denominational affiliation. If anything, this is a strike against the reliability of that particular source, as anyone who thinks all conservative Christians are "Baptists" clearly has not spent much time learning about them. But with the same story being told by a multitude of sources, I don't think there is any question about the story's basic veracity. --BlueMoonlet (t/c) 16:19, 14 January 2009 (UTC)
For me, the initial reference to a "Chuck Smith of a Calvary Baptist Church in California" set off some alarms. If the source could not get information right about a prominent pastor, how much else is suspect? And if other sources referencing this initial source saw Chuck Smith and "Calvary" and made a mistake in their association, then we could be inadvertently associating Chuck Smith of Calvary Chapel with an alleged terrorist group. Given the serious consequences of such an association (especially if unfounded), the body of evidence as a whole needs to be rock solid. (talk) 02:24, 15 January 2009 (UTC)
If you could demonstrate that the subsequent sources relied entirely on the report identifying Smith as a "Baptist", rather than on their own reporting, then you might have the beginnings of a case. But I don't think you can show that. As DV and Pedant have remarked, the source cited in the most recent version of the text is a scholarly journal. With the sources being what they are, I would say the burden of proof is upon you to demonstrate that this event did not happen, and that appears to be quite an uphill task. --BlueMoonlet (t/c) 02:26, 17 January 2009 (UTC)
Some other issues I have is that it almost feels like there is a personal quest to get this information pushed into the page. This is the only article that DV really frequents or has made any significant contribution to, and there has apparently been time-consuming efforts to research and document, including library loans and visits, internet research, etc. I know we are supposed to assume good faith and I do not mean this as a personal attack. Is there something else at play here? I freely admit my bias (and stubbornness...I'm still a work in progress). Is there a reason this appears to be so personal for you, DV? I remember you mentioning that your brother attends CC and that piqued my curiosity as to your edits here. (talk) 02:24, 15 January 2009 (UTC)
I'm happy to clarify my purpose. My own critical point of view stems from being politically progressive, non-religious, with siblings who attend CC. I have had both positive and negative reactions to their involvement with CC over the years. I've always liked the do-it-your self, down to earth, informal quality of my family members Christian experience at Calvary Chapel. Over the years, I began reading about CC, partly because of concerns about some of the things they said that did not seem particularly healthy or reasonable. So I've done some work to put their beliefs in perspective. I've also talked to people over the years who met Chuck Smith. Interestingly, even a person who left Costa Mesa due to some disagreements and knew Chuck personally. I think the people I've spoken to who know Chuck Smith hold him in high regard even if they don't attend his Church or agree with him (much like his son Chuck jr.). I think that the events in the 1980s would have been of limited interest to me if I hadn't focused on the response of the "religious right" to 9/11 and subsequent religious rhetoric that flowed immediately from the events. So, certainly, I have strong opinions. I don't claim to personally have a fair and balanced point of view. More important than my own views is the value of looking at history which tends to contain many uncomfortable truths. I think when people wrestle in a meaningful way with their own history, including the messy and painful aspects of it, they develop a more mature and complex view of themselves, which is, in the long run, very valuable. I do think in light of the past 7 years that the history of Christian, Muslim, Jewish relations in the middle east is an important and pressing topic with which to wrestle. I'd like to see this article become more multi-faceted and comprehensive, and include more secondary sources. I don't expect my particular slant on things to be reflected in the article. I am more likely to contribute some worthwhile references in the future rather than writing the text for this article. (talk) 15:14, 15 January 2009 (UTC)
I am glad to see both of you frankly discussing your respective points of view. Both of you seem to have strong ones, but in neither case does it negate the value of your contributions to this discussion. Rather than try to deny you have a WP:POV (everyone does), it is best to recognize it and do your best to compensate for it. Well done. --BlueMoonlet (t/c) 02:31, 17 January 2009 (UTC)
Also, the described events happened years ago. Yet the temple is still there. The conflict is still there (and was there long before the creation of the TMF or related group.) Goldfoot does not seem to be any sort of enduring public figure, seemingly fading into history after his 15 minutes of (potential?) fame. Any CC involvement (if it did exist) does not seem to have made an impact on history. The sources themselves appear to be biased toward painting evangelical pretribulationists/premillennialists as reckless or foolish, even if their motives are archeological in nature. (I would counter that, since 'only God knows the hour', it is foolish to think that any truly bible-believing Christian could possibly believe that they could speed up the second coming by any actions of their own will.)
Lastly (for this round), I do not see an official CC stance soliciting donations for temple rebuilding projects anywhere in either official literature, in monthly CC magazines, or even at pastor's conferences (I'm attending one shortly - no I am not a pastor - and will be on the lookout. Pastor Chuck may even be there, perhaps I'll ask him if he remembers lending some money to a guy named Goldfoot.  :^) ) So to add this as a criticism (not an ongoing theme) or even eschatology seems to be undue weight. A pretrib/premill blurb is already there and the tribulation article does mention that building of a third temple in that view. (talk) 02:24, 15 January 2009 (UTC)
I think Yaacov Ariel has a pretty neutral, even respectful point of view. I don't think he is at all one sided or polemical. The weight of his writings, and the fact that his writings place the Goldfoot talk and Dolphin expedition in a carefully considered historical context, and the fact that his essays are of recent vintage, show that the events have now assumed a place in scholarly discussions.(See also:; I don't think it should ultimately be added as a criticism. Sources are saying that the Goldfoot talk was a fund raising talk. Missler/Smith funded the Dolphin expedition in which Goldfoot played a pivotal role. I don't think there is an overt belief by Chuck Smith or Calvary Chapel that they are going to speed us toward the End Times by funding the next temple. But I think the fascination with the Temple Mount and figures involved in this movement, and some degree of advocacy and common interest that developed, presented an historically significant event that had and continues to have a lot of implications. —Preceding unsigned comment added by (talk) 17:19, 15 January 2009 (UTC)
I think has some valid points here. For one thing, any author or source who thinks that anyone at Calvary Chapel is taking action that they think will "speed up the second coming" does not understand their worldview at all. I have seen this idea in the press, but am not sure if it is in the sources we are discussing here. Rather, I think the CC mindset towards these Third Temple people is/was "we believe that the Temple will be rebuilt someday, and these people are ready to take action when it does." Any source that does not get this distinction is suspect.
Secondly, I share's concern that we might come across as "associating Chuck Smith of Calvary Chapel with an alleged terrorist group". Looking above to discussions back in July 2008, I see that no less than User:B expressed this concern, and I have a lot of respect for his opinion. For that reason, I am reconsidering the idea of linking to the Temple Mount Faithful page, as an association with terrorism may well be drawn by the reader from such a link. In any case, the nature of Goldfoot's association with TMF is hardly clear at this point. I am now thinking that a more neutral alternative would be to link to Third Temple. Proposed text is below. --BlueMoonlet (t/c) 02:46, 17 January 2009 (UTC)
I agree about Missler in regards to the Calvary Chapel movement as a whole. At the same time, his influence has been in the prophesy area. It does require some mild connecting of dots and I will stop. Again, I want to get back to typing. But for now, it sounds like there are 3 editors for inclusion as is. How many are against? And then, how many of those against would agree to inclusion if there was a Stanley Goldfoot article that referenced Chuck Smith? How many editors would revert the material even in that case, because they are opposed to including these references under any circumstances? —Preceding unsigned comment added by (talk) 12:46, 13 January 2009 (UTC)
I'm not sure I follow your count. You are in favor, is against, I am on the fence. Joe Sewell doesn't seem to be around anymore, but his last stated position was against. Who is the third that you are talking about? --BlueMoonlet (t/c) 17:14, 13 January 2009 (UTC)
Should I be counting User:Pedant17 who I thought added the text? —Preceding unsigned comment added by (talk) 13:31, 14 January 2009 (UTC)
I would tend to think that only people who care enough to contribute to the discussion should be counted in determining consensus. I have left a message on Pedant17's talk page. --BlueMoonlet (t/c) 16:24, 14 January 2009 (UTC)
It appears to me that we have 2 editors who agree to adding the material based on the response from Pedant below. We have one on the fence and one against. I think that the presumption in this case should favor the reliable, academic source.DV24.1.47.198 (talk) 20:19, 16 January 2009 (UTC)

Proposed text

I propose the following sentence be added to the end of the "Eschatology" section:

The belief that one event during the Tribulation will be the building of a Third Temple in Jerusalem has at certain times led to associations between some in Calvary Chapel (including Chuck Smith) and Jewish groups preparing to build such a temple.[1]

Please wait at least a few days before adding any text on this topic to the article. I especially would like to allow time for any dissenting opinions to be expressed and responded to. --BlueMoonlet (t/c) 02:59, 17 January 2009 (UTC)

  1. ^ Ariel, Yaakov (2007). "Terror at the Holy of Holies: Christians and Jewish Builders of the Temple at the Turn of the Twenty-First Century". Journal of Religion and Society. Omaha, Nebraska: Kripke Center for the Study of Religion and Society. Retrieved 2009-01-02. In the early 1980s, Chuck Smith, a noted evangelist and minister of Calvary Chapel in Costa Mesa, California, one of the largest and most dynamic Charismatic churches in America (on Smith, see Miller), invited Stanley Goldfoot to lecture in his church, and Smith's followers helped to finance Goldfoot's activity. Chuck Smith's involvement in the rebuilding of the Temple is demonstrative of the constituency of Christians interested in the Temple and the prospect of its rebuilding. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help)

I agree with this addition. I think it addresses the concerns for neutrality while including an historically significant reference.DV24.1.47.198 (talk) 14:08, 18 January 2009 (UTC)

I think the recent rewrite is ok expect for the "one" occasion qualifier since it was the goldfoot speech, the smith missler funded dolphin expedition which involved goldfoot, smith's role on the board of the JTF, Misslers role in temple mount/prephesy seminars with notable figures. "one" occasion is pretty inaccurate. I changed the "one occassion" to "once" which can also mean "at one time in the past" rather than one specific time.DV24.1.47.198 (talk) 01:47, 13 February 2009 (UTC)

Evidence of eschatalogical interest as distinct from end-time criticism

The "Eschatology" section previously lacked examples and good references (apart from Calvary-Chapel-internal material) to support the stated attitudes of Calvary Chapel towards the end times. Thus we should add examples and quote {{WP:RS | reliable sources]] to support the statements made in the "Eschatology" section. The connection between Calvary Chapel and the Temple Mount Faithful group builds on and expands and verifies Calvary Chapel's interest in practical and encouraged echatological stuff. -- This has nothing to do with the extensive debate about material previously in the article (though banished to the catch-all "Criticisms" section) about criticism of rapture teachings. Such criticisms relate to opinion and interpretation and balance: they can go on forever. Whereas the link with the Temple Mount Faithful in the Eschatology section relates to a specific occasion and provides a specific example of a link joining the two groups. If we have better examples (from third-party reliable sources) of Calvary Chapel's interest in eschatology, bring them on. We may not need the particular citation ( Ariel, Yaakov (2007). "Terror at the Holy of Holies: Christians and Jewish Builders of the Temple at the Turn of the Twenty-First Century". Journal of Religion and Society. Omaha, Nebraska: Kripke Center for the Study of Religion and Society. Retrieved 2009-01-02. In the early 1980s, Chuck Smith, a noted evangelist and minister of Calvary Chapel in Costa Mesa, California, one of the largest and most dynamic Charismatic churches in America (on Smith, see Miller), invited Stanley Goldfoot to lecture in his church, and Smith's followers helped to finance Goldfoot's activity. Chuck Smith's involvement in the rebuilding of the Temple is demonstrative of the constituency of Christians interested in the Temple and the prospect of its rebuilding. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help) ) any more. On the other hand, if we have evidence that no contacts existed between Calvary Chapel and the Temple Mount Faithful, we may need to include that countervailing material as well, in order to preserve neurality and the patent open appearence of neutrality. In the meantime, we should NOT delete evidential material on eschatological tendencies from the article. Especially we should not delete such material on the spurious grounds that it "does not belong in the Calvary Chapel article as has not been proven to be a continual practice at CC but more of a one-time event". Even one-time events can potentially have great importance, and anyone recounting history cannot ignore them just because they may seem atypical or (by interpretation) trivial. We only need one event to establish a link. If it does seem atypical, we should marshal evidence to prove it atypical, or out of context, or irrelevant. Wikipedia works like that: we build up evidence and put the best evidence, pro and con, in articles. We don't suppress or censor information because it might not seem appropriate or even 103-percent water-tight. We provide the information, say who it comes from, and (if appropriate) add: "on the other hand, sources X and Y deny/refute/question this interpretation of things and say such and such ..." -- In the present case an example with a citation improves the article's coverage on eschatology. The citation appears to come from a reliable source -- the Journal of Religion and Society does get a mention in List of theological journals. Absent evidence to the contrary on academic credentials, we can confidently cite Yaakov Ariel's article, pending the appearance of further reliable sources to replace or overwhelm it. -- Pedant17 (talk) 03:02, 16 January 2009 (UTC)

A sentence or two for Donald Miller's book

I'm interested in seeing some reference made to Donald Miller's book in this article. It is available on-line. His work has been sited by many academics. His writings about Calvary Chapel tend to have a positive, appreciative tone. (talk) 13:19, 26 January 2009 (UTC)

Have at it. --BlueMoonlet (t/c) 16:42, 26 January 2009 (UTC)

Proposed text for article:

Donald Miller writes about “new paradigm” churches using Calvary Chapel as an example. Such churches, he says, integrate non-rational, bodily forms of worship (drawing on popular culture since the mid-1960s) with a first century-inspired, spirit-led belief system. Miller sees this a major trend in late 20th century Protestantism. DV24.1.47.198 (talk) 13:06, 13 February 2009 (UTC)

What in the world is meant by "non-rational bodily forms of worship"? I would avoid any implication of irrationality, as people tend to get touchy about that and controversy is sure to ensue. --BlueMoonlet (t/c) 15:29, 13 February 2009 (UTC)
I'm using Miller's terminology. I see your point. He means non-linear, right brained, non-liturgical, informal vs. linear, left-brained, liturgical, formal. It's somewhat dated theoretical language. But he is placing positive value on the non-rational, post-modern aspect of what he calls new paradigm churches. Perhaps just "post-modern?"

Donald Miller writes about “new paradigm” churches using Calvary Chapel as an example. Such churches, he says, integrate post-modern forms of worship with a first century-inspired, spirit-led belief system. Miller sees this a major trend in late 20th century Protestantism. DV —Preceding unsigned comment added by (talk) 00:55, 14 February 2009 (UTC)

I don't know about that either. I don't think the style of music at CC has changed much in 30 years, meaning it rather pre-dates post-modernism. To me, your middle sentence seems so vague as to be not very useful. Why should we include any of this text? Is Donald Miller's opinion notable enough that it warrants mention based on who he is? Is this Don Miller, author of Blue Like Jazz, or someone else? If we're not including this material based on Miller's notability, then content itself seems rather unremarkable to me. --BlueMoonlet (t/c) 03:25, 14 February 2009 (UTC)

I think you're right about the vagueness. The term post-modern in this case is being applied by Miller to what he considers a significant turning point in Protestantism. He is not talking about post-modern art, architecture, or music. He's talking about post-modern trends in worship in the context of American culture. I think it would be very easy to pull apart his thesis and critique it. Its notable I believe because it was widely cited. I don't think I'd try to defend his thesis myself. But to my knowledge he is one of the few academics who analyzed the Calvary Chapel and Vineyard movements at length in a book that was then cited by other writers and academics. I'm sure there is a better way to summarize Miller. A book about "Reinventing American Protestantism" which refers to Calvary Chapel as its primary example seems pretty remarkable to me. Here is a link to information regarding the author Basically, he is saying Calvary Chapel is reinventing Protestantism in some often positive ways. (Mind you, I may not be conveying all that but I hope others might take a little interest in the text and find a better way to word it). Miller is an academic heavy-weight. I think Miller's book is quoted/referenced by Harold Bloom in his The American Religion.Don Van Duyse (talk) 21:55, 14 February 2009 (UTC)

An interesting facet of Donald Miller's work was that it involved surveys of church members and included interesting demographic and sociological data that was incorporated into his analysis. See the Association of Religion Data Archives Look under the Code tab for the survey results for Calvary Chapel Downey I beleive this 1993 data was used in his "Reinventing" book. There is really a wealth of information in Miller. Notice, for example, the large number of Downey Members who were originally Catholic as well as education and political identifications (talk) 13:48, 15 February 2009 (UTC)

Miller has also written some opinion peices for the L.A. Times. See

See appearance by Miller on PBS Closer to the Truth, Episode 14, Can Religion Withstand Technology? —Preceding unsigned comment added by (talk) 16:38, 20 February 2009 (UTC)

Here is a review of the book from The American Journal of Sociology. This summary avoids some of the terminology and might provide a better example for how to summarize Miller.

Here is a quote from another review of Miller:

"Miller finds that the churches are "repackaging" the gospel, simplifying polity, and increasing the roles of laity. This is spoken of in terms of "being led by the Spirit," "organization not from the top down," and "warranting the gifts of the people." For these congregations, the denominational labels have been relativized, with the local congregation as the main unit, but recognized by other like-minded congregations. Leadership is recruited from within the congregation. It is a leadership style quite in contradistinction to the patterns of the older denominations. The professional trade-union style leadership of the mainline churches has been discarded for pastors who are understated, peacemakers, self-revealing, and humble. Because of the new styles of leadership in the new paradigm churches, one of the predictions of the book is that denominational seminaries as now constituted will continue to become anachronistic....Miller's description of the "new paradigm" churches can be summarized in the following way: 1) most started after the mid-1960's; 2) most members were born after 1946; 3) seminary education is optional for leadership; 4) worship is in contemporary style; 5) lay leadership is valued and congregations are "anti-committee;" 6) there is a strong small group ministry; 7) clergy and congregation dress informally; 8) there is tolerance of personal styles, such as body piercing; 9) pastors are teachers, often worker-pastors in the beginning, open and humble; 10) there is bodily, not just cognitive, worship; 11) gifts of individuals are affirmed; 12) there is Bible-centered non-ideological preaching; and 13) the congregation is not conforming to a world imaged by tradition or denominational leaders, but the world is imaged in community. This is, he observes, quite different from the profile of the "mainline" churches." See Christian Theological Seminary's Quarterly Journal 60:3 Book reviews at —Preceding unsigned comment added by (talk) 15:19, 15 February 2009 (UTC)

Here's a summary by Miller summarizing Miller: "Unlike the one led by Martin Luther, this reformation is challenging not doctrine but the very medium through which the message of Christianity is articulated. Like upstart religious groups of the past, these "new paradigm" churches have discarded many of the attributes of establishment religion. They are appropriating contemporary cultural forms and creating a new genre of worship music. They are restructuring the organizational character of institutional religion and democratizing access to the sacred by radicalizing the Protestant principle of the priesthood of all believers. They are harbingers of postdenominational Christianity.

In the typical new paradigm church, most members are relatively young. The church meets in a building that has no stained glass, steeple or pews. In fact, most of these worship spaces are either converted warehouses, theaters or rented school auditoriums. People (including the pastors) come dressed as if on their way to a picnic. The music is what one might hear on a pop radio station, except the lyrics are Christian. The sermon is informal and focused on exposition of a passage of scripture. The pastors are not required to have a seminary education. Typically they are individuals whose lives have been radically transformed by God and who wish to share the good news of their Christian convictions. They view God as capable of supernatural intervention in our lives; hence, they have no difficulty affirming the miracles described in the Bible and they hold to a fairly literal view of scripture." See Religion-Online.Org: Full texts by recognized religious scholars. —Preceding unsigned comment added by (talk) 15:38, 15 February 2009 (UTC)

For a significant citation of Miller see aslo: Church, Identity, and Change By David A. Roozen, James R. Nieman.

Okay, right. I realize that I actually read this book when it first came out (1997). It's definitely a scholarly book and a reliable source. Your quotes here definitely include material that could be put into the article. --BlueMoonlet (t/c) 19:00, 15 February 2009 (UTC)

Great. I think we can collect sources that summarize Miller pretty easily and then create a summary of the summaries for the article. —Preceding unsigned comment added by (talk) 19:31, 15 February 2009 (UTC)

REINVENTING AMERICAN PROTESTANTISM: CHRISTIANITY IN THE NEW MILLENNIUM. By: Sundberg, Walter Publication: First Things: A Monthly Journal of Religion and Public Life Date: Wednesday, December 1 1999 —Preceding unsigned comment added by (talk) 00:08, 16 February 2009 (UTC)

Sojourners. July-August 1998.Reviews. What Is the Future of the Church? New visions of the body of Christ. by Randy A. Nelson —Preceding unsigned comment added by (talk) 16:34, 20 February 2009 (UTC)

Christianity Today. Embrace Your Inner Pentecostal "Holy Spirit religion" is quietly infiltrating the church, revitalizing us all. Chris Armstrong. —Preceding unsigned comment added by (talk) 20:00, 20 February 2009 (UTC)

House keeping

Under Practices the article contains the following text: "However, many Calvary Chapels require parents to drop off all children younger than teens to a Sunday School class in order to allow the adults to concentrate on worship, fellowship and the teaching. Adherence to this unofficial guideline varies from church to church."

I propose deleting this from the article because it is insignificant to understanding the church movement and reads like something one might note when inviting others to attend one's church. Its the kind of housekeeping statment like one might find in a flyer or newsletter but doesn't belong in an encyclopedia. —Preceding unsigned comment added by (talk) 00:22, 16 February 2009 (UTC)

History Section: Please Add References to Enhance the History Section of this Article

This section is intended to collect references that can be used to develop the history section of this article. —Preceding unsigned comment added by (talk) 13:33, 20 February 2009 (UTC)

Smith, Chuck (1987). Harvest. Word for Today. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) This was the "authorized history" of Calvary Chapel from when I was younger. It appears to be available online today at --BlueMoonlet (t/c) 16:36, 20 February 2009 (UTC)

Ronald M. Enroth, Edward E. Erickson Jr., C. Breckenridge Peters. The Jesus People: Old-Time Religion in the Age of Aquarius.

Contains chapters focused on Calvary Chapel in the early days. (I will post some relevant blurbs from the book when I get a chance). —Preceding unsigned comment added by (talk) 15:13, 28 February 2009 (UTC)