Bishop Patrick Wooden’s Fierce Critique of Yolanda Adams’ Theology

Bishop Patrick Wooden opened his address by rejecting the idea that God is a small or limited entity, a notion he implied some contemporary voices were promoting.

He emphasized that God is spirit and transcends human gender constructs, but he firmly insisted that God has revealed Himself as masculine in the Bible, specifically as God the Father.

Wooden expressed frustration with Yolanda Adams, whom he praised as a talented singer but criticized for what he called “way off” theology.

He urged her to “stick to singing,” implying that her theological interpretations were misguided and lacked scriptural foundation.

Bishop Wooden recounted seeing Yolanda in a movie advertisement where she used language he found unbecoming for a woman of faith, suggesting that public platforms sometimes lead even Christians astray from sound doctrine.

Central to his critique was Adams’ assertion that God is spirit, which, while true, Bishop Wooden argued was incomplete without recognizing God’s masculine revelation.

He pointed to the Gospel of John, chapter 4, where Jesus speaks to the Samaritan woman at the well, declaring that “God is spirit” and that true worshippers must worship “in spirit and in truth.”

Wooden emphasized that Jesus referred to God as the Father, reinforcing the masculine identity of God in scripture.

He challenged Yolanda directly, asking if she believed God is a man, and clarified that while God is not a man in the human sense, He has chosen to reveal Himself in masculine terms.

This, Bishop Wooden argued, does not make God “small,” contrary to Adams’ implication.

The bishop then took aim at what he described as the “inclusive” theology gaining popularity—one that tries to make God “all things to all people” by blurring biblical distinctions.

He criticized the influence of self-help books and psychology on Christian thought, accusing them of diluting biblical truth with vague and confusing ideas.

Wooden also expressed disappointment with the theological confusion he observed among some high-profile Christian leaders, including a brief mention of Kirk Franklin.

He highlighted the biblical differentiation between various types of sin—abominations, transgressions, iniquities—and argued against the notion that all sins are equal.

To support his point, he cited Exodus 22, emphasizing that scripture recognizes different degrees of wrongdoing, much like the secular legal system distinguishes between felonies and misdemeanors.

Throughout his remarks, Bishop Wooden maintained a tone that was both confrontational and pastoral.

He repeatedly urged Yolanda Adams to return to a more careful reading of the Bible and to abandon what he sees as theological errors.

He questioned whether she was still grounded in a church community that could correct her and expressed hope that her pastor would hold her accountable.

The bishop’s critique reflects a broader debate within the church about how God’s nature should be understood and communicated in a changing cultural landscape.

While some advocate for more inclusive language and concepts of God that transcend traditional gender roles, others like Bishop Wooden insist on adhering strictly to biblical revelation as it has been historically interpreted.

This clash of perspectives underscores the challenges faced by Christian leaders navigating faith, culture, and doctrine.

Bishop Wooden’s forthright response to Yolanda Adams serves as a reminder of the importance many place on doctrinal clarity and the perceived dangers of theological innovation that strays from scripture.

As the conversation continues, believers are encouraged to engage deeply with the Bible, discern truth carefully, and approach theological discussions with both conviction and humility.