Changes

Kaifetz's stories (which often include a considerable amount of self-promotion on his part) explain that Schaap was absolutely not fit for the pastorate: he was unethical in business (even attempting to defraud Kaifetz out of his share of the profits from a business venture), demanding of total, unquestioned loyalty on all decisions (which he claims Schaap learned from Hyles) and profane in the pulpit (even discussing a YouTube video, the title -- and content -- of which are not suitable for publication on Conservapedia) and even in his personal life (beyond his marital infidelities and sexual liaisons with minors, which would ultimately land him out of the pulpit and into prison).

Kaifetz's stories (which often include a considerable amount of self-promotion on his part) explain that Schaap was absolutely not fit for the pastorate: he was unethical in business (even attempting to defraud Kaifetz out of his share of the profits from a business venture), demanding of total, unquestioned loyalty on all decisions (which he claims Schaap learned from Hyles) and profane in the pulpit (even discussing a YouTube video, the title -- and content -- of which are not suitable for publication on Conservapedia) and even in his personal life (beyond his marital infidelities and sexual liaisons with minors, which would ultimately land him out of the pulpit and into prison).

Ultimately (and not unsurprisingly) Kaifetz concludes that Schaap was most likely never a true Christian.  But he concludes that on a very unlikely -- and likely a Biblically unsound -- basis: he argues that Schaap repeatedly mentioned that he became a Christian at age five, but thereafter never had any sort of "reaffirmation" experience (notwithstanding that Baptist churches do not believe in "confirmation" as do Catholics and some mainline denominations, nor a secondary "Baptism of the Holy Spirit" as do Pentecostals and charismatics, but they have traditionally believed that once a person is saved, the only requirements thereafter are believer's baptism by immersion and church membership which traditionally was initiated at the time of baptism).  Kaifetz goes on to argue -- in a rather legalistic manner -- that a child is totally unable to completely understand all that the Law requires, and thus his/her need for salvation in the first place.

Ultimately (and not unsurprisingly) Kaifetz concludes that Schaap was most likely never a true Christian.  But he concludes that on a very unlikely -- and likely a Biblically unsound -- basis: he argues that Schaap repeatedly mentioned that he became a Christian at age five, led to faith by his older sister, but thereafter never had any sort of "reaffirmation" experience (notwithstanding that Baptist churches have never held to any "secondary experience" such as "confirmation" which Catholics and some mainline denominations perform, nor "Baptism of the Holy Spirit" as it is taught by Pentecostals and charismatics).  Kaifetz goes on to argue -- in a rather legalistic manner -- that a child is totally unable to completely understand all that the Law requires, and thus his/her need for salvation in the first place.

Ultimately, Kaifetz admits that Schaap and Hyles were correct in some respects (such as their opposition to homosexuality), but their sins were so bad, Kaifetz says that if any person came to his church that had ever spoken at Hyles' church, he would walk out of the sanctuary.

Ultimately, Kaifetz admits that Schaap and Hyles were correct in some respects (such as their opposition to homosexuality), but their sins were so bad, Kaifetz says that if any person came to his church that had ever spoken at Hyles' church, he would walk out of the sanctuary.