1Co 11:18-22, ESV - 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord's supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.

Gal 5:19-21, ESV - 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

The Holy Roman Church's inquisitions of the 12th and 13th centuries and their very harsh punishment tried to completely stamp out what church leaders considered "heresies." Interestingly, many of the movements condemned as heretical appear to have been born out of the honest desire to root out ecclesiastical corruption, materialism, and inhumanity, and restore the practice of genuine Christianity. Some leading critics of "heretics" were themselves greatly deficient in morality and humanity, but that did not stop them from fabricating tales of the so-called heretics' immorality and excesses in their attempt to subvert the so-called heretics' endeavors. The motives of some ecclesiastics who have condemned groups as heretical often have not been nearly as pure as the Christianity of those whom they have condemned.

Some groups labeled as heretical appear to have been very much on the mark in their desires and practice of Christianity. For instance, a group originally led by Peter Waldo and known as the Waldensees practiced very literally what the Jesus of the New Testament taught. Kenneth Scott Latourette (A History of Christianity, Revised Edition, Volume 1, NY: Harper & Row, 1975, pp. 451-453) describes Waldo's "heretical" movement as follows:

Peter Waldo, a rich merchant of Lyons, became impressed with the brevity and insecurity of life and went to a theologian to ask the way to heaven. In reply, he was given the injunction of Jesus to the rich young ruler: "If thou wilt be perfect, go sell that thou hast, and give to the poor." Waldo proceeded resolutely (1176) to carry out the command. Paying his creditors and providing for his wife and children, he distributed the rest of his property among the poor and began begging his daily bread. He made a diligent study of the New Testament through a translation into his native tongue. Inspired by it, he undertook to imitate Christ. Garbed as Christ had commanded his apostles to be in their special missions during his lifetime, and, like them, taking no purse, he preached in city and countryside.

Peter Waldo soon attracted followers… The Pope at first looked favourably on their vow of poverty and gave them permission in dioceses where the bishops would allow them. Soon they found this restriction too hampering and disregarded it. They asked authorization of the Third Lateran Council (1179) but were denied it. Still they persisted and in 1184 the Pope excommunicated them. Believing that they ought to obey God rather than men, they continued to preach…

In their tenets and practices the followers of Waldo continued to seek to conform to the New Testament. They memorized large portions of its vernacular translations. Following what they believed it commanded them, they went about two and two, preaching, simply clad, barefoot or wearing sandals, and subsisting on what was given them by those who listened to them. They refused to heed Pope or bishop and taught that the Church of Rome was not the head of the Catholic Church but was corrupt. They held that women and laymen could preach, that masses and prayers for the dead were without warrant, the purgatory is the troubles which come to us in this life, and that to be efficacious prayer need not be confined to churches. They criticized prayers in Latin on the ground that they were not understood by the people, and derided church music and the canonical hours. They declared that while priests and bishops who lived as had the apostles were to be obeyed, sacraments administered by unworthy priests were invalid and that a layman was as competent as a priest to hear confessions. They taught that every lie is a deadly sin, that oaths, even in law courts, are contrary to Christ's commands, and believed that all taking of human life is against God's law…

For the most part the Waldensees were humble folk. Even their enemies described them as dressing simply, industrious, labouring with their hands, chaste, temperate in eating and drinking, refusing to frequent taverns and dances, sober and truthful in speech, avoiding anger, and regarding the accumulation of wealth as evil.

Yet, branding them as heretics, the Catholic Church and the civil authorities sought to eliminate them, by persuasion if possible and if not by force…

One of the striking features of the movements of these centuries which the Catholic Church branded as heresies was that they either completely died out or, in the case of the Waldensees, dwindled to small groups. This disappearance appears to have been due in part to inherent weakness and the lack of an effective organization and in part to measures adopted by the Catholics.

Nearly three centuries later Martin Luther was condemned as an arch-heretic. Judged by the inquisitions' standards of heresy, all of today's Protestant churches would be considered heretical. The Church of England and other Protestant churches have also carried out their share of finger-pointing regarding purity of doctrine and heresy. We have so many denominations today, because there have been not only human power struggles but also doctrinal disagreement and divisions. For many different reasons, such divisions have been difficult to mend. The simplest means of uniting Christendom would be for all Christians first and foremost simply to follow the teachings and example of Christ Jesus in the worship of God. After all that is ultimately what it means to be a Christian. To be a Christian is not a mere ecclesiastical designation. If our Christianity is genuine, our following Christ and being a Christian takes priority over any denominational affiliation. Yet to follow the authentically historical teachings and example of Jesus has a considerable degree of complexity, because 2000 years of traditions have made it difficult to determine with certainty what Jesus and the first generation of Christians really knew, believed, and practiced. Paul's writings are our earliest records, and even they appear to have been tampered with by the end of the first century A.D. (See http://www.bibletexts.com/qa/qa078.htm#2.)

Cult (or the Latin form cultus) is used especially of the rites and ceremonies of worship associated with a system of religious belief, whether Christian or non-Christian.

The Random House Webster's College Dictionary, 2nd Edition (NY: Random House, 1997, page 321) defines "cult" as:

1. a particular system of religious worship, esp. with references to its rites and ceremonies. 2. a group that devotes itself to or venerates a person, ideal, fad, etc. 3. a. a religion or sect considered to be false, unorthodox, or extremist. b. the members of such a religion or sect.

• Chapter 1: "North American Protestant Fundamentalism," pages 1-65.
• Chapter 2: "Roman Catholic Traditionalism and Activist Conservatism in the United States," pages 66-141.
• Chapter 3: "Protestant Fundamentaism in Latin America," pages 142-196.

The remainder of that book provides an expose' of Jewish, Islamic, Hindu, Sikh, Buddhist, Confusist, and various political fundamentalisms.

The Diversity of Early Christian Views and Practices

Early Christians, even those in the apostolic period of the first century, had far more differences than is generally recognized. They sometimes changed allegiances and parted ways. For example, Paul and Barnabas split up (Gal 2:11-14, or Act 15:36-40?), but they remained as part of the same Christian community, the same church of Christ.

The second chapter of Paul's letter to the Galatians gives clear evidence of differences between three of the most significant people of the apostolic period, Jesus' brother James, Simon Peter, and Paul. (See Gal 2:11-14 and http://www.bibletexts.com/qa/qa078.htm.) Yet on some issues there is evidence that they agreed to disagree and respect each other's differences. (See Gal 2:1-10.) Unfortunately over the future decades various Christian individuals and/or groups claimed the high ground of being the sole representatives of authentic Christian orthodoxy. Even worse, in order to articulate the difference between themselves, the self-designated orthodox Christians (which each believed they were) labeled others as part of a "denomination" (the first century meaning of the word "heresy") -- rather than part of the real church -- and removed from their own teachings some of the authentic teachings that their "heretic" brothers and sisters had in their teachings. Each group did this. The result was that no group preserved the entire teaching. Scholars today are trying to piece it back together.

Attempts have been made by brave Christians throughout the centuries to reinstate earliest Christian teachings and practices. This includes Peter Waldo; the Anabaptists and their spinoffs, the original Amish and Mennonites, John Wesley, Barton Stone, Thomas and Alexander Campbell, Edward Pusey, Mary Baker Eddy, and Leo Tolstoy, to name just a few. Below are listed some resources that provide details regarding (1) efforts to reinstate earliest Christianity, including those efforts labeled and persecuted as heresies by opponents, and (2) modern exploration of what actually constituted earliest Christian teachings and practicesaearly Christianand related background info may be found at:

1. Histories of efforts to reinstate earliest Christianity, including those efforts labeled and persecuted as heresies by opponents

• http://www.bibletexts.com/bibliogr/13the.htm#controversy-issues
• Crimes of Perception: An Encyclopedia of Heresies and Heretics, by Leonard George (NY: Paragon House, 1995)
• Heresies: Heresy and Orthodoxy in the History of the Church, by Harold O.J.Brown (Peabody, MA: Hendrickson, 1988)
• Heretics: The Other Side of Early Christianity, by Gerd Ludemann (Louisville, KY: Westminster John Knox Press, 1996)
• The New Birth of Christianity: Why Religion Persists in a Scientific Age, by Richard A. Nenneman (San Francisco: HarperSanFrancisco, 1992)
• Orthodoxy and Heresy in Earliest Christianity, 2nd Edition, by Walter Bauer (Minneapolis: Augsburg Fortress Press, 1996)
• Will the Real Heretics Please Stand Up: A New Look at Today's Evangelical Church in the light of Early Christianity, by David Bercot (Tyler, TX: Scroll Publishing, 1999, especially Chapter 17, "The Quest to Restore Early Christianity")

2. Modern exploration of what historically constituted earliest Christian teachings and practices

• http://www.bibletexts.com/bibliogr/12his-nt.htm
• http://www.bibletexts.com/bibliogr/13the.htm#controversy-issues
• http://www.bibletexts.com/bibliogr/13the.htm#controversy-canon-and-criticism
• http://www.bibletexts.com/bibliogr/13the.htm#controversy-texts
• Backgrounds of Early Christianity, Second Edition, by Everett Ferguson (Grand Rapids, MI; Eerdmans, 1993)
• Beyond Belief: The Secret Gospel of Thomas, by Elaine Pagels (NY: Random House, 2003)
• The Birth of Christianity: Discovering What Happened in the Years Immediately after the Execution of Jesus, by John Dominic Crossan (San Francisco: HarperSanFrancisco, 1998)
• A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers, edited by David W. Bercot (Peabody, MA: Hendrickson, 1998)
• Early Christians Speak: Faith and Life in the First Three Centuries, Revised Edition - by Everett Ferguson (Abilene, TX: Abilene Christian University Press, 1987)
• The Early Church: Origins to the Dawn of the Middle Ages, by E. Glenn Hinson (Nashville, TN: Abingdon, 1996)
• Encyclopedia of Early Christianity, Second Edition, edited by Everett Ferguson (NY: Garland Publishing, 1998)
• The Gnostic Gospels, by Elaine Pagels (NY: Random House,1978) - Very interesting and thought-provoking.
• History of Primitive Christianity, by Hans Conzelmann (Nashville, TN: Abingdon, 1973)
• Introduction to the New Testament, Volume 2: History and Literature of Early Christianity, 2nd Edition - by Helmut Koester (Berlin: Aldine de Gruyter, 2000)
• Lost Christianities: The Battle for Scripture and the Faiths We Never Knew, by Brad D. Ehrman (NY: Oxford University Press, 2003)
  
• The New Birth of Christianity: Why Religion Persists in a Scientific Age, by Richard A. Nenneman (San Francisco: HarperSanFrancisco, 1992, especially "The Early Church" pages 55-82)
• The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament, by Brad D. Ehrman (NY: Oxford University Press, 1997)
  
• The Rise of Christianity, by W.H.C. Frend (Philadelphia: Fortress, 1984)
• When Jesus Became God: The Struggle to Define Christianity during the Last Days of Rome, by Richard E. Rubenstein (NY: Harcourt, 1999)
• The Worship of the Early Church, by Ferdinand Hahn (Fortress Press)

Christians of all denominations have much to learn from each other -- more from the spirit of Christ, the spirit of truth and love, to which they bear living testimony, than from their theological reasoning.

You are strongly recommended to add to your library the excellent revised edition of Harper's Bible Dictionary titled, The Harper Collins Bible Dictionary, Revised Edition [book review], edited by Paul J. Achtemeier, with the Society of Biblical Literature (NY: Harper Collins, 1996). It is currently the best one-volume Bible dictionary in English, and it is available at Border's Books, Christian Science Reading Rooms, http://www.borders.com, or http://www.christianbook.com.

heresy, a term derived from the Greek word hairesis, originally an opinion or way of thinking. It was used as a designation of a sect, party, or philosophical school. It is used in this sense of the Sadducees and Pharisees in Acts 5:17 and 15:5. Later Christian usage (from late second century a.d.) understood ‘heresy’ to indicate deviation from the accepted teaching or practice of the dominant Christian community. Something of this sense may be found in the treatment of Christians as a ‘sect of the Nazarenes’ in Acts 24:5, 14 and 28:22, where Christianity is opposed by Jewish religious authorities. Paul used the word for an internal faction within the Christian community (Gal. 5:20; 1 Cor. 11:19).

You are strongly recommended to add this book to your library. It is available at Border's Books at http://www.borders.com or Christian Book Distributors at http://www.christianbook.com.

haireamai [to choose], hairesis [sect, school], hairetikos [heretical], hairetizo [to choose],...

haireomai. haireo means “to take,” “to win,” “to comprehend,” “to select” (middle). The last is the sense in the NT, e.g., selective preference in Phil. 1:22; Heb. 11:25 and God’s election of the community in 2 Th. 2:13.

hairesis.

A. hairesis in Classical Usage and Hellenism. On the basis of haireo, the senses are “seizure” “choice” “resolve.” Choice of opinion led to the philosophical use for “teaching” “school” with the associated ideas of delimitation from other schools, the authority of the teacher, specific doctrine, and the private character of these features.

B. hairesis in the LXX and Judaism. The sense of “choice” occurs, e.g., in Lev. 22:18, but Philo uses it for philosophical schools, e.g., in On Noah’s Work as a Planter 151, and Josephus for the Essenes and Jewish parties in The Jewish War 2.118; Life 12. The corresponding rabbinic term was first used for parties in Judaism but later only for those opposed by the rabbis (late 1st and early 2nd cent.) and then for non-Jewish groups (late 2nd cent.).

C. hairesis in the NT.

1. The usage in Acts resembles that of Josephus and the early rabbis (Acts 5:17; 24:5; 26:5).

2. Yet there is from the outset a suspicion of the hairesis within Christianity itself, not through the development of orthodoxy, but through the basic incompatibility of ekklesia and hairesis (cf. Gal. 5:20; 1 Cor. 11:18-19). In 1 Cor. 1: 10ff. hairesis has a sifting purpose. In 2 Pet. 2:1 it affects the church’s very basis; a hairesis creates a new society alongside the ekklesia and thus makes the ekklesia itself a hairesis and not the comprehensive people of God. This is unacceptable.

D. hairesis in the Early Church. hairesis is still a basic threat in Ignatius Ephesians 6.2; Justin Dialogue with Trypho 51.2. The term has a technical sense, but a sense of basic hostility remains, as when it is used for philosophical schools, Jewish sects, and especially Gnostic societies. Origen, however, surrenders the distinction between ekklesia and hairesis when he compares differences within Christianity to those in medicine and philosophy (Against Celsus 3.12).

hairetikos. This word can denote “one who can choose aright,” but in Christianity it was used always for “adherent of a heresy” (cf. Tit. 3:9-10; Didascalia 33.31).

hairetizo. Found only in Mt. 12:18, quoting Is. 42:1 and perhaps reflecting 1 Chr. 28:6; Mal. 3:17, this word means “to choose.”

heresy. From the Greek, meaning 'choice' or 'thing chosen', or an opinion. It came to be used (in the Greek) for a sect or a school or philosophy, and of the 'sects' of the Sadducees and the Pharisees in Acts 5:17, 15:5; 5. It is used by Paul for a protest group in Corinth (1 Cor 11:19) and for a typical kind of divisive action in the community (Gal 5:20), where the word is on its way to its later designation of a deviationist group within Christianity. By the end of the 1st cent. Ignatius of Antioch termed theological error a heresy and, in the later Church, heresy, as deliberate adherence to 'false' doctrine, was condemned as sinful.

Heresy. Term deriving from the Greek word hairesis, which originally meant "choice" but by the beginning of the Christian era had come also to be applied to a religious or philosophical sect. In a Christian context, "heresy" normally refers to a false religious sect or to erroneous teaching and is consequently the opposite of "orthodoxy." Understood this way, the chief issue become what criteria distinguish true from false doctrine. Irenaeus (fl. 180-200), although he depends upon earlier writers, notably Justin Martyr, gives us our first evidence for how the developing Great Church (or "early Catholicism") attempted to define heresy. Any opinions that contradicted or subverted the apostolic faith were heretical. What Irenaeus means by the apostolic faith is scripture and the rule of faith. By scripture, he understands the Septuagint translation of the Old Testament together with a closed collection of apostolic writings nearly identical with what we call the New Testament. By rule of faith, he understands a flexible, creedlike summary of the meaning of scripture. These two elements of the apostolic faith coinhere and are guarded by the bishops who succeeded the apostles. It is on this basis that Irenaeus rejected the Gnostics and the Marcionites as heretics. They misused scripture, and their views contradicted the rule of faith.

In practice, however, Ireneaus's definition of heresy proved insufficient. Bishops could disagree as to what followed the apostolic faith, and what was orthodox in one church could be regarded as heretical in another. As a result, the church began to call councils to adjudicate charges of heresy. To some degree, conciliar activity may be found in the church before the Constantinian revolution. In the first half of the thrid century, Origin acted as a theological expert in what amounted to ecclesiastical courts summoned to hear heresy charges. In 268, a council in Antioch condemned as heretical Paul of Samosata's views of Christ. Nevertheless, ecumenical councils were held only after imperial patronage had come into play. The councils of Nicaea (325) and Constantinople (381) formulated the dogma of the Trinity and defined Arianism and Apollinarianism as heresies. The councils of Ephesus (431) and Chalcedon (451) defined the dogma of Christ's person, rejecting Nestorius and Eutyches as heretics. Later ecumenical councils continued to deal with the problem of Christ's person. It must be added that the authority of the so-called ecumenical councils derived not only from imperial authority but also from general acceptance by the church.

Heresy therefore remains in theory a denial of orthodox doctrine, which is itself based upon scripture and the rule of faith (or the creeds), but in practice, attempts to purge the church of heresy involved questions of ecclesiastical authority and of the relation of the church to the Roman empire. A list of heresies in the early church include the various forms of Gnosticism, Marcionitism, Montanism, Monarchianism, Arianism, Apollinarianism, Nestorianism, Monophysitism, Manichaeism, Pelagianism, and Priscillianism.

1. Am I free from worshipping other gods?
2. Am I free from making idols for myself or for others to worship?
3. Am I free from taking the Lord's name in vain?
4. Do I keep the Sabbath day holy?
5. Do I honor my parents?
6. Am I free from murder?
7. Am I free from adultery?
8. Am I free from stealing?
9. Am I free from falsely accusing others?
10. Am I free from coveting?

The Sermon on the Mount (Matthew 5, 6, and 7; see also "the Sermon on the Plain," Luke 6:20-49)

1. Do I value the poor in spirit, those who mourn, the humble, those whose greatest desire is to do what God requires, the merciful, the pure in heart, those who work for peace, those who are persecuted because they do what God requires, and those who are insulted and persecuted and about whom evil lies are told because they are followers of Christ Jesus' teachings and example? And do I encourage others also to do the same? (Mat 5:3-12)
2. Am I like salt and light for humanity? And do I encourage others also to do the same? (Mat 5:13-16)
3. Am I free from doing anything disobedient to "the law or the prophets?" And do I encourage others also to do the same? (Mat 5:17-20)
4. Am I free from being angry with anyone? And do I encourage others also to do the same? (Mat 5:21-26)
5. Am I free from committing adultery in any form -- whether by act, by thought, or by other means? And do I encourage others also to do the same? (Mat 5:27-30; Mat 5:31-32; Mat 19:3-9; Mar 10:2-12; Luke 16.18; 1Co 7:10-16)
6. Am I committed to supporting the permanence of my and others' marriages (unless issues of immorality, abuse, or other similarly serious offenses require one to consider or to initiate a divorce)? And do I encourage others also to do the same? (Mat 5:31-32; Mat 19:3-9; Mar 10:2-12; Luke 16.18; 1Co 7:10-16)
7. When I make a promise, am I free from swearing by God's name, or by my own life? And do I encourage others also to do the same? (Mat 5:33-37)
8. Am I free from retaliating when others ignorantly or maliciously seek to harm me? And do I encourage others also to do the same? (Mat 5:38-42)
9. Do I love my enemies? And do I encourage others also to do the same? (Mat 5:43-48)
10. Am I free from publicizing my charity? And do I encourage others also to do the same? (Mat 6:1-4)
11. Do I pray privately rather than publicly? And do I encourage others also to do the same? (Mat 6:5-15)
12. Do I fast privately rather than publicly? And do I encourage others also to do the same? (Mat 6:16-18)
13. Do I value heavenly treasures rather than earthly treasures? And do I encourage others also to do the same? (Mat 6:19-21)
14. Am I committed to seeing and acting spiritually rather than in a mortal, animal manner? And do I encourage others also to do the same? (Mat 6:22-23)
15. Am I free from attention to possessions and cares and devoted to attention to God? And do I encourage others also to do the same? (Mat 6:24-34)
16. Am I free from hypocritically or self-righteously judging others? And do I encourage others also to do the same? (Mat 7:1-6)
17. Do I do to and for others what I would want others to do to and for me? And do I encourage others also to do the same? (Mat 7:7-12)
18. Is my life committed to walking through the narrow gate of following Christ? And do I encourage others also to do the same? (Mat 7:13-14)
19. Is my life as a Christian bearing good fruit? And do I encourage others also to ponder this? (Mat 7:15-20)
20. Do I believe that Christ Jesus would recognize my faithfulness and say, "I know you?" And do I encourage others also to ponder this? (Mat 7:21-27)
21. Am I obeying Christ Jesus' teachings and building my life on a rock? And do I encourage others also to ponder this? (Mat 7:28-29)

1. Am I free from immoral, filthy, and indecent actions? (Gal 5:19-25)
2. Am I free from the worship of idols and witchcraft? (Gal 5:19-25)
3. Am I free from fighting, being jealous, angry, or ambitious? (Gal 5:19-25)
4. Am I free from separating into exclusive cliques or groups? (Gal 5:19-25)
5. Am I free from being envious, getting drunk, having orgies, or doing other things like these? (Gal 5:19-25)
6. Do I share with those in need those things that God has entrusted to me? (Rom 12: 4-8; Gal 2:9-10)
7. Does my life attest to the fact that we all are one in Christ, regardless of ethnicity, social status, or gender? (Gal 3:26-28)
8. Does my life attest to the fact that there is one Lord Jesus Christ, who is the Son of God? (1Co 8:6; 1Co 1:9; 2Jo 1:3)
9. Do I support fellow-Christians' conscience, even if I don't feel so restricted by the issue about which they feel restricted? (1Co 10:23-11:1)
10. Do I correct others, if -- and only if -- I myself am spiritually fit to do so? (Gal 6:1)
11. Do I practice high ethical and moral thoughts, words, and actions? (1Th 4:11; Rom 12:2; 1Th 4:2-7; Gal 5:16; 1Co 5:1-13; 1Co 15:33-34)
12. Do I receive others as I would receive Christ Jesus? (Gal 4:13-14; Mat 25:31-46)
13. Do I financially support those engaged in Christian service? (1Co 9:4)
14. Am I forgiving and compassionate to all? (2Co 2:7)
15. Do I understand that God is one, and that we are God's children? (1Co 8:6; Gal 3:19-20; Gal 4:6,7)
16. Do I refrain from suing fellow Christians? (1Co 6:1-8)
17. Do I love all other Christians as well as those who oppose Christianity? (1Th 4:9; 1Th 5:11; 1Th 5:12-13; 1Th 5:14-15; Gal 6:10)
18. Do I support my own and fellow Christians' marriages, even if a spouse is not a Christian? (1Co 7:1-16)
19. Do my life and words attest to the fact that men and women are equal and deserve equal participation in church roles and responsibilities? (Rom 16:3; 1Co 16:19; Gal 3:28. Note that Rom 16 is written to the church in Ephesus as a letter of introduction to Phoebe, the president of the church in Cenchreae. Note also that 1Co 14:33-36 is believed to be a later interpolation added to Paul's original letter.)
20. Do I pray at all times? (1Th 5:16-18)
21. Do I pray regularly for our church congregations and for those I visit? (1Th 1:2; 1Th 5:25)
22. Do I seek humble, loving, faith-inspired spirituality -- not popularity and not religiousness? (Gal 1:10; Gal 2:15; Gal 3:1-5; Gal 5:6; Gal 5:26; Gal 6:2-5)

Related topics

• Is it heresy to re-examine early church decisions, practices, and traditions? - at http://www.bibletexts.com/qa/qa059.htm.