ONE of the most important things in the early history of the church, is the evil doctrines that were manifested in its midst. These were usually called Heresies. Irenæus and Hippolytus name about thirty different heresies from the days of the apostles to their times.
It is important to understand what heresy is, because we are informed by the word of God that in the latter day things will get worse and worse, and professing Christians will bring in "doctrines of demons" (1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1)); while the apostle John said that in his day Christians were to try the spirits, for many false prophets had already gone forth into the world (1 John 4:11Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1)); and in another place he says, "even now are there many antichrists.”
We generally understand by a "heretic" one who holds false doctrine, and by "heresy" that which is held contrary to the truth according to scripture. And no doubt this is correct. We read in 2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1), of those who bring in destructive heresies; yet the word in the original has another meaning, which it is important for us to look at. This other meaning is "sects," apparently irrespective of false doctrines. (See Acts 5:17; 15:5; 26:517Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, (Acts 5:17)
5But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. (Acts 15:5)
5Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. (Acts 26:5).)
At first sight there may appear no connection between a person's belonging to a "sect," and his holding "false doctrines;" but it is not difficult to see how the two are associated together. The root of the word is "to choose," and this equally applies to the "sect" and to the "heresy." If I take scripture simply, without wishing to add to it or take from it, I have no choice. It is God's book to me, and I have nothing to do either to choose or refuse. It is not a question of choosing that book or another, or one part of that book in preference to another. I gratefully accept it all. In doing this, and submitting to the teaching of the Holy Spirit, there can be no heresy. Men commonly say, "I must choose my own religion." But this supposes that God has not spoken; that He has not given a revelation, and a form of doctrine. Paul thanked God that the Roman saints had obeyed from the heart the "form of doctrine which was delivered" to them. There is no thought in scripture of Christians choosing their own doctrine. "Choosing" is that which leads to heresy.
So of the sects. One said, "I am of Paul," another, "I am of Apollos," &c. Here again was choice, instead of receiving all whom God had gifted. Christians boast of liberty to choose their own gifted men; but this is a liberty condemned of God. We should receive and value all.
Thus we see that both heresies and sects spring from men—and possibly from Christians—exercising their choice where God would have them have none.
There were many heresies in the earlier church, to recount which would be tedious and unprofitable. But a few of them demand our attention.
Gnosticism.
The first of these mixed philosophy with Christianity, and denied the manhood of Christ. They denied that Christ really became a man and died. With this was a great deal of philosophy so called. We will give a specimen of this, that our readers may judge how unprofitable it was. They taught that "from the self-existent Father was born a high Intelligence called Understanding; from Understanding proceeded the Word; from the Word, Prudence; from Prudence, Wisdom and Power; from Wisdom and Power, Powers, Principalities, and Angels, whom they call superior angels, by whom the first heaven was made; from these proceeded other angels and other heavens..... The self-existent and ineffable Father sent his first-begotten, Understanding, who also is said to be Christ, for the salvation of such as believe in him, and to deliver them from the tyranny of the makers of the world; and that he appeared on earth as man and wrought miracles. But he did not suffer." One of these heretics says that Simon of Cyrene, who carried the cross of our Lord, was crucified in his stead. They agree that our Lord was not really a man, but only appeared as one, and that He did not suffer on the cross.
It is easy for any intelligent Christian to prove from scripture that all this is false. Besides the error of saying an angel created the earth, and that Jehovah was not the God of the Jews, it was fatal to salvation to deny that the Lord Jesus was really a man and that He died for our salvation.
The folly also of attempting to attach philosophy to Christianity is condemned in scripture (Col. 2:88Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8)), and the theory, given above, of Wisdom and Power being born of Prudence, &c., is a species of philosophy so called. Its folly and wickedness are surely plain to all Christians.
Those who held these views were called Gnostics, and Simon Magus, named in the Acts, is supposed to have been the first who held and taught them, though not exactly as given above, for each of the teachers tried to improve on the theory. It is recorded that this Simon was a learned man, and that he endeavored to unite the Magian philosophy with Christianity. He came to Rome in the reign of Claudius, and was held in high repute. A good deal more that is said about him is now held to be unworthy of credit.
It is difficult to say how far this same form of evil doctrine exists at the present time; for Satan is constantly varying his attempts to delude mankind and draw them from the religion of Jesus Christ.
The belief of the Swedenborgians may be named as approaching in some things to Gnosticism, in so far as it speaks of the humanity of our Lord as divine humanity, and denies that His death was in our stead. But there are many others who also deny this last point, and who attempt to exalt man into being his own savior by morality and virtue, altogether denying the truth so plainly taught in scripture of the fall of man, and the need of the death of Christ for redemption.
MARCION, in the second century, was another Gnostic heretic, but differed perhaps from all others. He taught that the God of the Old Testament was not the same as the God of the New, nor the Messiah of the Old the same as the Christ of the New; and other foolish and hurtful things. Tertullian answered him, pointing out many passages in the Old Testament quoted in the New. It is recorded that in his latter days he repented of the schism he had caused, and sought to be restored. He was told that he must seek to restore those he had led astray; but he died soon afterward.
Arianism.
The other great heresy in the early church was denying that our Lord was God as well as man. The name Arianism came from Arius, who was a strong defender of the error, although it is generally believed that the same, or similar, doctrines were held before his time.
Arius was presbyter of the church at Alexandria, and here he came into collision first with Alexander and then with Athanasius, bishops of Alexandria, and kept the church in a state of contention for many years.
The controversy was supposed to have given rise to what is called "The Athanasian Creed." Its origin is not now known, though it seems to bear internal evidence of having been written to meet the Arian and Sabellian heresies.
The creed says, "The Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods: but one God." It further says that after the incarnation of the Lord Jesus He was "perfect God, and perfect man.”
Now we cannot understand that which is so far above us, the nature of God—that which is infinite; but it is necessary to see that scripture clearly speaks of the Father as God, and the Son as God, and the Holy Ghost as God; and yet, as the creed says, there are not three Gods, but one God. So it is necessary to see that the Lord Jesus was truly a man, born of the Virgin Mary; that He lived a man upon the earth, was then nailed to a cross of wood, and died—died to redeem His people. Being man, He could die; His being God as well as man gave infinite value to His death for the redemption of an innumerable multitude. Our Lord Himself said that no man knew the Son but the Father (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)), and therefore we cannot expect to understand the mystery of the union of God and man in one Person. Many who have attempted it have fallen into error; some have denied the Godhead and others the manhood of our Lord. It is our wisdom to believe every statement of scripture, though we cannot understand that which is infinite, nor the Person of our Lord, as He Himself said. We shall see, later on, to what evil the Arian heresy led in the church.
A doctrine, similar to that held by the Arians, has come down to our own day under the name of Unitarianism.
Unitarians profess to believe in one God, but deny that there are three Persons in the Godhead. Consequently they hold that Christ was only a man, that He died as a martyr, but that there is no atonement in His death. Indeed, they believe that no atonement was needed, for they hold that man has not fallen from his original condition, and, on repentance, will be forgiven. They also deny eternal punishment.
Our readers will see how wrong it is to consider as Christians any who hold such soul-destroying doctrines.
The Novatians.
These are generally classed among the sects. It is difficult at this distance of time to get a clear idea of those to whom this name was given. About A.D. 250, Novatian, a presbyter of a church at Rome, broke away from the general body of Christians, holding that no one who lapsed into idolatry, during the reign of an emperor who enforced paganism, should again be received into communion, counting them to be apostates, such as are described in Heb. 6:1-61Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3And this will we do, if God permit. 4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:1‑6). Some of the emperors, as we have seen, were much more severe than others, and under some it was possible for a man to hide his religion and serve the state; but when persecution arose he must give up the one or the other, and it was found that some could be pagan and Christian by turns, according to the aspect of affairs. There can be no doubt that some of these were not Christians and ought to have been denied communion. It is impossible now to tell whether Novatian did not press this too far, and allow no room for repentance.
After the persecution of Decius (A.D. 249-251) there were many cases for restoration. They were in general called "Lapsi," apostates, but they were classified thus: 1. "Sacrificati," those who had actually sacrificed to the gods, or the images of the emperor. 2. "Thurificati," those who had strewn incense on the heathen altars. 3. "Libellatici," those who, by money or favor, had obtained certificates from the magistrates as if they had obeyed the emperor. 4. "Traditores," those who delivered up the sacred books or church property. On the other hand, there were many who had suffered tortures, imprisonments, mutilations, working in the mines, &c. These, when they were restored to their homes, being extolled by their brethren, were apt to be proud of their faithfulness, and stood out in strong contrast with those who had fallen. Were the lapsed to be treated as though they had been faithful, or their apostasy to be thought little of? Novatian held that no one on earth had power to restore such.
At Rome matters were brought to an open rupture at the election of a bishop. Cornelius, a presbyter, was nominated; but Novatian strongly opposed his election because he would admit those who had fallen. But his election was carried, and, a synod being called, Novatian was condemned. On this, seeing no remedy for the increase of corruptions in the professing body, he withdrew with many others, and was also elected bishop by some who held with him. They were the first class of Christians called Cathari (Puritans), but whether the name was adopted by themselves is not now known.
The Novatians continued as a separate body for some centuries. They abstained from much of the contention that arose in the church in after years, and were able to render help to others when they were persecuted. They contended that one of the essential marks of the true church was purity and separation from evil; and they would admit none except these were re-baptized; and those who lapsed into idolatry were never re-admitted, though they opposed them in no other way, and did not feel called upon to decide as to their true repentance. A charge afterward brought against the Novatians was that they did not pay due reverence to the martyrs, nor value their relics. May not these Puritans have been such that many a true saint could unite with, and find in them a community of Christians separate from the growing evils, though they may have been too rigid in their discipline? Their enemies can bring little against them except their separation. In the council of A.D. 383 they subscribed the Nicean creed and were counted orthodox.