Heterodoxy: The Search for Something Other
The "Perennial" Problem of this Current Generation
Defining Heterodoxy
The term heterodoxy means basically to think differently about something. It is comprised of two Greek terms - hetero - meaning "other" and dokein - meaning to "think," have an "opinion," or to "suppose." The application of the term heterodoxy occupies the position somewhere between "error" or "heresy." One may be in error without being a heretic biblically thinking. However, when one moves into heterodoxy they slide closer and closer to entertaining heresy while at the same time not being officially a heretic. It is a dangerous position. The state of believing heterodox teaching means you have moved away from biblically and orthodox teaching while still confessing the truth when it comes to basic Christianity. In other words, a teacher may not be in denial of basic Christian truth (the virgin birth of Christ, redemption by his death and resurrection, etc.), but is more and more using Scripture to promote their own novel doctrines. These teachings may be influenced more by psychology, therapy, culture, personal ideas of the way things ought to be, or simply poor exegetical skills. The combination of these things can become the source of the teacher's own confusion in how to interpret and apply the Scriptures. The basic drive is that which is clearly established is not enough. We need something more or "other." With the increase in some Christian circles for novel doctrines and experiences, speakers come under mounting pressure to produce the goods. The temptation is very difficult to resist and often leads to more and more heterodoxy.
It must be said that there is no substitute for good exegesis of the Bible both in consultation with historic Christianity, the original Hebrew and Greek, and the aid of the Holy Spirit. It must be underscored that the Holy Spirit has already spoken in the past as sound exegetes have faithfully interpreted the Bible. Therefore the "creeds" and "historic confessions" for instance can be good starting places along with the disciplines listed above.
Understanding the Biblical Term Hetero (Other)
One place the term appears is in Galatians 1:6 where the apostle Paul references the church's deviation from the one true gospel to "another gospel" or something "other." Paul concludes that this "other" is really no gospel at all, but nevertheless, still refers to it as "another gospel." It might sound like the gospel and even use gospel language, but at the end of the day it is "other."
The term also appears in Matthew's gospel (Matthew 11:3), as a questioning John the Baptist becomes confused over whether or not Jesus is truly the Messiah. John's question in Matthew is one of the premier questions in this gospel - "Should we look for another?" This might be understandable considering John's perilous state at the time. Behind John's question is; should we search for the "other." In the original Greek hetero is used.
Applying the Term To Today's Search for Something More or "Other" Than Christ!
Much of our questioning and search for something more or "other" today is not driven by the same despair that John the Baptist faced when he raised his question about Jesus and his credentials. Much too often our search comes from a desire that misdirects its faith away from Christ to "other" things in addition to him often motivated by our desire to create Christianity after our own image.
For example, Scripture is not enough, so we seek novel interpretations of the biblical text attempting to appeal to our audience thinking the basic meaning is not going to meet their needs. Far too many messages do not flow organically from the biblical text being used and far too often no text is used at all.
Equally, in our search for comfort and the assurance of our salvation we seek continual strange experiences with the Holy Spirit, while masking our own deep need to simply trust God and have faith in Christ. One of the main works of the Holy Spirit is to strengthen our faith in Christ (Ephesians 3:14-17).
Some Concluding Remarks
Instead of this non-biblical quest to search for some "other," we need to understand that Christ is enough, the Scripture's faithfully taught are enough, the already given Holy Spirit is enough, the table of the Lord with all the grace that is offered is enough, the gospel as given in the Bible is enough, and the promises of God "that he who begin a good work in us will bring it to completion at the day of Jesus Christ." (Philippians 1:6). In these things, and not the novel, strange, or "other" things we can at times seek, God is more than able to bring us safely to ever increasing places of growth and grace in Christ. He is enough.
Vindiciae Gratiae (The Vindication of Grace)
Gary L. Finkbeiner
The "Perennial" Problem of this Current Generation
Defining Heterodoxy
The term heterodoxy means basically to think differently about something. It is comprised of two Greek terms - hetero - meaning "other" and dokein - meaning to "think," have an "opinion," or to "suppose." The application of the term heterodoxy occupies the position somewhere between "error" or "heresy." One may be in error without being a heretic biblically thinking. However, when one moves into heterodoxy they slide closer and closer to entertaining heresy while at the same time not being officially a heretic. It is a dangerous position. The state of believing heterodox teaching means you have moved away from biblically and orthodox teaching while still confessing the truth when it comes to basic Christianity. In other words, a teacher may not be in denial of basic Christian truth (the virgin birth of Christ, redemption by his death and resurrection, etc.), but is more and more using Scripture to promote their own novel doctrines. These teachings may be influenced more by psychology, therapy, culture, personal ideas of the way things ought to be, or simply poor exegetical skills. The combination of these things can become the source of the teacher's own confusion in how to interpret and apply the Scriptures. The basic drive is that which is clearly established is not enough. We need something more or "other." With the increase in some Christian circles for novel doctrines and experiences, speakers come under mounting pressure to produce the goods. The temptation is very difficult to resist and often leads to more and more heterodoxy.
It must be said that there is no substitute for good exegesis of the Bible both in consultation with historic Christianity, the original Hebrew and Greek, and the aid of the Holy Spirit. It must be underscored that the Holy Spirit has already spoken in the past as sound exegetes have faithfully interpreted the Bible. Therefore the "creeds" and "historic confessions" for instance can be good starting places along with the disciplines listed above.
Understanding the Biblical Term Hetero (Other)
One place the term appears is in Galatians 1:6 where the apostle Paul references the church's deviation from the one true gospel to "another gospel" or something "other." Paul concludes that this "other" is really no gospel at all, but nevertheless, still refers to it as "another gospel." It might sound like the gospel and even use gospel language, but at the end of the day it is "other."
The term also appears in Matthew's gospel (Matthew 11:3), as a questioning John the Baptist becomes confused over whether or not Jesus is truly the Messiah. John's question in Matthew is one of the premier questions in this gospel - "Should we look for another?" This might be understandable considering John's perilous state at the time. Behind John's question is; should we search for the "other." In the original Greek hetero is used.
Applying the Term To Today's Search for Something More or "Other" Than Christ!
Much of our questioning and search for something more or "other" today is not driven by the same despair that John the Baptist faced when he raised his question about Jesus and his credentials. Much too often our search comes from a desire that misdirects its faith away from Christ to "other" things in addition to him often motivated by our desire to create Christianity after our own image.
For example, Scripture is not enough, so we seek novel interpretations of the biblical text attempting to appeal to our audience thinking the basic meaning is not going to meet their needs. Far too many messages do not flow organically from the biblical text being used and far too often no text is used at all.
Equally, in our search for comfort and the assurance of our salvation we seek continual strange experiences with the Holy Spirit, while masking our own deep need to simply trust God and have faith in Christ. One of the main works of the Holy Spirit is to strengthen our faith in Christ (Ephesians 3:14-17).
Some Concluding Remarks
Instead of this non-biblical quest to search for some "other," we need to understand that Christ is enough, the Scripture's faithfully taught are enough, the already given Holy Spirit is enough, the table of the Lord with all the grace that is offered is enough, the gospel as given in the Bible is enough, and the promises of God "that he who begin a good work in us will bring it to completion at the day of Jesus Christ." (Philippians 1:6). In these things, and not the novel, strange, or "other" things we can at times seek, God is more than able to bring us safely to ever increasing places of growth and grace in Christ. He is enough.
Vindiciae Gratiae (The Vindication of Grace)
Gary L. Finkbeiner
2 comments:
Excellent read on Heterodoxy: The Search for Something Other. Indeed, Christ is enough. His work started in our lives is enough because He is enough to work out what needs to be worked out in our lives for His glory!
Frank,
You are absolutely right. Thanks for posting.
Gary
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