In light of recent events. I couldn’t help but mull over something that I keep having told to me concerning this “gospel” I share. I keep hearing this word, “new.”
8 years ago, I began to seek out this “new” thing. Only to discover it’s as old as the church. It feels new because it’s something we haven’t heard in our lifetime. Certainly, not me. Or, maybe we have. I remember being warned in church as a young pre-teen, “Watch out for any of that new-agey stuff.” “That new universalistic that says everyone is going to heaven, and those who teach that will suffer an even worse punishment.” Anything that wasn’t an Armenian-Calvinistic blend that dominated Trinity Broadcasting Network or the latest in charismania was a danger to our soul and worthy of hell-fire. We acted like what we were teaching was as old as the day of pentecost. Never-minding preaching dogmatically on things like the rapture that came about in the mid 1800s.
We are so quick to throw around the word “heresy” as if what we have is pure orthodoxy. It seems apparent that what the early church consider as heresy is anything that says Jesus isn’t God. The three major sects of christianity, Catholicism, Eastern Orthodox, and Protestants, all profess the Jesus is the Christ. (I’m referring to the overall scheme of the denominations itself. We can easily nitpick at each of them of all their intricacies but let’s keep our attention to the whole of Christianity that happens to contain these parts.)
The word heresy comes from the greek hairesis which means choice. When the church began to throw that around. They called out any sect that didn’t follow orthodoxy. Oftentimes the words sect and heresy became interchangeable. Evident even in our Bible translations. For example, Galations 5:20 when Paul lists some of the “works of the flesh” he says – “Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,.” But that’s the ole King James Version. Some translations like NASB, BLB, CSB, and NIV will use factions instead of heresies. NLT and ESV will use division. Young’s Literal Translation, of which I’m partial to, will say sects.
For a while, I became quite angry at how the church became so divided. 40,000 plus denominations. Different “sects” sharing same parking lots. That still irks me, to be honest. All divided because of myriads of reasons. I thought the solution would be to forgo the whole thing and attempt a house church that’s not affiliated with any denomination. A non-non-denomination if you will. But, to my ignorance, I was simply starting another sect.
So what is the answer to such a wide division? How do we, collectively and as a universal church, repent from a “work of the flesh” as heresy? I, honestly, do not know.
I do think a good first step is to stop calling folks heretics. Hey, I’ve done it. Then I end up being the heretic that I was calling people out as. Recently, I was called heretic because I don’t believe that there is a eternal conscious torment that we in the west commonly refer to as hell. Considering people have actually been burned at the stake, hung, head lopped off, drowned, etc., Simply because they had an idea or a thought that was contrary to what was considered orthodox.
What we need to do, I believe, is start to see that we all believe in Jesus. At least most of us, haha. Again, talking about the universal church as a whole. I’m trying myself. I think a good way to peace is to see that we have a lot more in common than what we have in disagreements.
Sometimes, we have to agree to disagree.
Also, I think it’s a good challenge to see from another point of view. When we do that, we will find that much of what we think is new is old. What we would call heresy today is quite orthodox then. If we went back and dug into history, we will find that much of what we think is orthodox now is considered quite new.
At the same time, what was acceptable practice back then probably shouldn’t be practiced now, like slavery. Here’s something I thought is quite interesting and I thank Brian Zhand for bringing it to my attention. Jesus says in John 16, “I still have many things to say to you, but you cannot bear them now.” ”
“What?! No, Jesus! I want to know all things now!”
Thankfully, He didn’t stop there. He continues, “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you.”
It took over 1800 years for the church to hear that slavery is wrong. I’m sure individuals have heard it much sooner. But as a collective group, they formed groups like the Anti-slavery society to campaign against the very institutions of slavery. Unfortunately, there were Christians who fought back. They felt it was their indelible right to have and own slaves.
That’s not the only thing either. There are still Christians today bickering and having large conferences to discuss whether a woman could lead a church.
I hope that you see my point. What is the Spirit of God leading and speaking to us that we once couldn’t bear to hear but maybe we are primed for now? What are we accepting now that perhaps isn’t quite as orthodox as we think it is? What are we calling heresies that are in fact tenants to the Christian faith?
Yes, there are going to be things that need to be called out. Some toes, perhaps, need stepped on. Rock a few boats. A call to repentance to be made. And people are not going to be happy about it. Some may even persecute you for it. I mean, the pharisees sought many times to kill Jesus because they didn’t like what he had to say.
So, what is He saying now? Whatever it is that He is saying now will feel new but is as ancient as before time.
You are more loved than you will ever know.
Featured image is The burning of the pantheistic Amalrician heretics in 1210, in the presence of King Philip II Augustus. In the background is the Gibbet of Montfaucon and, anachronistically, the Grosse Tour of the Temple. Illumination from the Grandes Chroniques de France, c. 1255-1260.