Identifying the Cults & Heretical Sects

Contents

1. Sociological & Theological Cults
2. Antinomian Heretical Sects
   • 2.1 Dualistic
   • 2.2 Spirit-centred
   • 2.3 Christ-centred
   • 2.4 Dispensational
   • 2.5 Dialectical
   • 2.6 Situationist
3. Legalistic Heretical Sects
   • 3.1 Pharisaic
   • 3.2 Judaizing
4. Conclusion
   • 4.1 Antinomian Warnings
   • 4.2 Legalistic Warnings

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I. Sociological & Theological Cults

The following definitions clarify the differences between cults and heretical sects. A cult is identified by both sociological and theological criteria (e.g., Jim Jones of People’s Temple, David Koresh of Branch Davidians, Marshall Applewhite of Heaven’s Gate, David Berg of Children of God, etc.), whereas a heretical sect is defined solely in the theological sense (e.g., Charles Taze Russell of the Witnesses, Joseph Smith of Mormonism, etc.).

The sociological sense is used when discussing behavior or other sociological aspects: a group or movement may be a cult if it acts in ways that are illegal or otherwise unacceptable in a civilized society (Apologetics Index, 1996).

The theological sense is used when discussing major religious differences: a group or movement is theologically a cult if it identifies itself as belonging to a mainstream, recognized religion — and yet rejects or otherwise violates one or more of the central, essential teachings of that religion (Apologetics Index, 1996).

Given the general familiarity with the concept of a cult, this article seeks to specifically deconstruct heretical sects (theological cults) and expose their subtly deceptive and nuanced false teachings. Generally, a group is exempt from the “theological cult” classification if it is both creedal and confessional, so we will be examining groups in rebellion against the Church and Church History.

1. Verses against legalism (Eph 2:8-10; Gal 2:16,21; 3:10-12; 5:4; Ro 3:20,28).
2. Verses against antinomianism (1 Jn 3:6-10; 5:18; Jd 4 NET; Ro 6:1-2,15; 3:8,31; Heb 10:26-31; 6:4-6; Lk 9:62).
3. Verses for obedience “after” justification (1Jn 2:3-6; 3:6-10; 5:3-4 Jn 14:15,21; 15:10).
4. Verses for Godly dispositions of Love (1 Jn 2:9-11; 3:10; 4:8,20; Jn 13:34-35).
5. Verses for Godly and Holy lives (Heb 12:14; 1 Tim 6:3-4; 2 Tim 3:12; Titus 2:11-12; Gal 5:22-23).
6. Verses for good works “after” justification (James 2:14-26; Eph 2:10).
7. The Holy Spirit produces the fruit, not human decision (Ga 5:22-23 NLT; Jn 15:4-5; 1Cor 3:6-7).

II. Antinomian Heretical Sects (Theological Cults)

2.1 Dualistic Antinomianism (e.g. Gnosticism)

Dualistic antinomianism appears in the Gnostic heretics against whom Jude and Peter wrote (Jude 4–19; 2 Pet. 2). This view sees salvation as for the soul only, and bodily behaviour as irrelevant both to God’s interest and to the soul’s health, so one may behave riotously and it will not matter (Packer, 2020, p. 192).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

2.2 Spirit Centered Antinomianism

Spirit-centred antinomianism puts such trust in the Holy Spirit’s inward prompting as to deny any need to be taught by the law how to live. Freedom from the law as a way of salvation is assumed to bring with it freedom from the law as a guide to conduct. In the first hundred and fifty years of the Reformation era this kind of antinomianism often threatened, and Paul’s insistence that a truly spiritual person acknowledges the authority of God’s Word through Christ’s apostles (1 Cor. 14:37; cf. 7:40) suggests that the Spirit-obsessed Corinthian church was in the grip of the same mindset (Packer, 2020, pp. 192-3).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

2.3 Christ-Centered Antinomianism (e.g. Hyper-Grace)

Christ-centred antinomianism argues that God sees no sin in believers, because they are in Christ, who kept the law for them, and therefore what they actually do makes no difference, provided that they keep believing. But 1 John 1:8 – 2:1 (expounding 1Jn 1:7) and 1Jn 3:4–10 point in a different direction, showing that it is not possible to be in Christ and at the same time to embrace sin as a way of life (Packer, 2020, p. 193).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

2.4 Dispensational Antinomianism

While most forms of Dispensationalism lead to antinomianism, not all forms of Dispensationalism are antinomian. Safe teachers will acknowledge that we are no longer under the law (Ro 6:1-2,14-15; Gal 3:23-25; Gal 5:18; Col 2:14), but we still uphold the law (Romans 3:31). For teachers who understand the scriptures and still teach Dispensationalism without the antinomianism: Chuck Smith, Ron Rhodes, and MacArthur are safe.

Dispensational antinomianism holds that keeping the moral law is at no stage necessary for Christians, since we live under a dispensation of grace, not of law. Romans 3:31 and 1 Corinthians 6:9–11 clearly show, however, that law-keeping is a continuing obligation for Christians. ‘I am not free from God’s law but am under Christ’s law,’ says Paul (1 Cor. 9:21) (Packer, 2020, p. 193).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

2.5 Dialectical Antinomianism

Dialectical antinomianism, as in Barth and Brunner, denies that biblical law is God’s direct command and affirms that the Bible’s imperative statements trigger the Word of the Spirit, which when it comes may or may not correspond exactly to what is written. The inadequacy of the neoorthodox view of biblical authority, which explains the inspiration of Scripture in terms of the Bible’s instrumentality as a channel for God’s present-day utterances to his people, is evident here (Packer, 2020, p. 193).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

2.6 Situationist Antinomianism

Situationist antinomianism says that a motive and intention of love is all that God now requires of Christians, and the commands of the Decalogue and other ethical parts of Scripture, for all that they are ascribed to God directly, are mere rules of thumb for loving, rules that love may at any time disregard. But Romans 13:8–10, to which this view appeals, teaches that without love as a motive these specific commands cannot be fulfilled. Once more an unacceptably weak view of Scripture surfaces (Packer, 2020, p. 193).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

III. Legalistic Heretical Sects (Theological Cults)

65. LEGALISM
WORKING FOR GOD’S FAVOUR FORFEITS IT

. . . do not do what they do, for they do not practise what they preach. They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see . . . Matthew 23:3–5

The New Testament views Christian obedience as the practice of ‘good deeds’ (works). Christians are to be ‘rich in good deeds’ (1 Tim. 6:18; cf. Matt. 5:16; Eph. 2:10; 2 Tim. 3:17; Titus 2:7, 14; 3:8, 14). A good deed is one done (a) according to the right standard (God’s revealed will, i.e. his moral law); (b) from a right motive (the love to God and others that marks the regenerate heart); (c) with a right purpose (pleasing and glorifying God, honouring Christ, advancing his kingdom, and benefiting one’s neighbour).

Legalism is a distortion of obedience that can never produce truly good works. Its first fault is that it skews motive and purpose, seeing good deeds as essentially ways to earn more of God’s favour than one has at the moment. Its second fault is arrogance. Belief that one’s labour earns God’s favour begets contempt for those who do not labour in the same way. Its third fault is love-lessness in that its self-advancing purpose squeezes humble kindness and creative compassion out of the heart.

In the New Testament we meet both Pharisaic and Judaizing legalism. The Pharisees thought that their status as children of Abraham made God’s pleasure in them possible, and that their formalized daily law-keeping, down to minutest details, would make it actual. The Judaizers viewed Gentile evangelism as a form of proselytizing for Judaism; they believed that the Gentile believer in Christ must go on to become a Jew by circumcision and observance of the festal calendar and ritual law, and that thus he would gain increased favour with God. Jesus attacked the Pharisees; Paul, the Judaizers.

The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23–24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3–9; 23:16–24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16 – 3:6; 7:1–8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45–47; Matt. 6:1–8; 23:2–7). Jesus was very sharp with them on these points.

In Galatians, Paul condemns the Judaizers’ ‘Christ-plus’ message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1–3; 4:21; 5:2–6). In Colossians, he conducts a similar polemic against a similar ‘Christ-plus’ formula for ‘fullness’ (i.e. spiritual completion: Col. 2:8–23). Any ‘plus’ that requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ.

So far, then, from enriching our relationship with God, as it seeks to do, legalism in all its forms does the opposite. It puts that relationship in jeopardy and, by stopping us focusing on Christ, it starves our souls while feeding our pride. Legalistic religion in all its forms should be avoided like the plague (Packer, 2020, pp. 189-91).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

3.1 Pharisaic Legalism

The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23–24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3–9; 23:16–24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16 – 3:6; 7:1–8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45–47; Matt. 6:1–8; 23:2–7). Jesus was very sharp with them on these points (Packer, 2020, pp. 190).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

3.2 Judaizing Legalism (i.e. Synergism)

This is where the Jehovah’s Witnesses and Mormonism reside.

In Galatians, Paul condemns the Judaizers’ ‘Christ-plus’ message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1–3; 4:21; 5:2–6). In Colossians, he conducts a similar polemic against a similar ‘Christ-plus’ formula for ‘fullness’ (i.e. spiritual completion: Col. 2:8–23). Any ‘plus’ that requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ (Packer, 2020, pp. 190-1).¹

1. Dr. J. I. Packer (PhD, University of Oxford). On faith, on repentance.

IV. Conclusion

4.1 Scriptural Warnings Against Antinomianism

The Bible is against the heresy of antinomianism:

• We are set free from sin, but not set free to sin (1 Jn 3:6-10; 5:18; Jd 4 NET; Ro 6:1-2,15; 3:8,31; Heb 10:26-31; 6:4-6; Lk 9:62).
• Christians do not “practice” sin, abuse grace as a license to sin, or remain in a lifestyle of sin (1 Jn 3:6-10; 5:18; Jd 4 NET; Ro 6:1-2,15; 3:8,31; Heb 10:26-31; 6:4-6; Lk 9:62).
• Everyone has sin (1 Jn 1:8–10), but not everyone pursues lifestyles of indulgent sin (1Jn 3:6-10). Though we may stumble, make mistakes, and God forbid backslide, there is no such thing as a born again Christian that “practices” sin (habitually and continually pursuing a lifestyle of sin).
• We are no longer under the law (Ro 6:1-2,14-15; Gal 3:23-25; Gal 5:18; Col 2:14), but we still uphold the law (Romans 3:31).
• Christianity is a call to discipleship (Mt 10:38 NLT; Mt 16:24; Lk 9:23 Lk 9:62; Lk 14:27; Mk 8:34… Jn 15:8 ESV; Mt 3:10; 25:30).

4.1.1 False Teachers Will Lead People Into Debauchery and Apostasy, Rejecting the Lordship of Christ Over Their Lives.

¹ But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves. ² And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered. — 2 Peter 2:1-2 NET

Second Pet 2:1 describes “false prophets” who “secretly introduce destructive heresies, even denying the Sovereign Lord who bought them.” These persons professed to be Christians and were influential teachers of the church. Peter’s elaboration of them as “brute beasts, creatures of instinct, born only to be caught and destroyed” (v. 12), “springs without water and mists driven by a storm” (v. 17), and “slaves of depravity” (v. 19) shows that the subjects were unregenerate professors of the faith. The end of their apostasy is described as “swift destruction” (cf. v. 12b, 17b). Vv. 18b-19 turns to professing converts who were deceived by the false teachers. The subjects of vv. 20-22 have been interpreted either as the false teachers (Alford, Mayor, Cranfield, Mounce, Green, Kistemaker) or as the new converts entrapped by the false teachers (Bengel, Bigg, Kelly, Moffatt). (Demarest, 2006, p. 457-8).

4.1.2 As the Apostle Jude Forewarned, the Condemned and Ungodly Abuse the Precious Grace of Our God, Twisting It into a License to Sin.

For certain men have secretly slipped in among you—men who long ago were marked out for the condemnation I am about to describe—ungodly men who have turned the grace of our God into a license for evil[f] and who deny our only Master and Lord, Jesus Christ (The NET Bible: Full Notes Edition, 2019, Jude 4).

F tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18). sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1—“Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it (The NET Bible: Full Notes Edition, 2019, Jude 4).

4 Description of the False Teachers and Their Teaching. crept in unnoticed. Jude begins his account of the false teachers by describing the devious way they have slipped into the church. They began by acting like Christians and operating subversively. Designated translates Greek prographō, “to write or designate beforehand.” The false teachers did not take God by surprise, for he predicted their coming and their condemnation long before they even existed. They pervert (that is, twist and distort) God’s grace (esp. his free forgiveness of sin) into a license for sensuality (see note on 2 Pet. 2:2), and they deny the Lord, Jesus Christ, apparently using the gospel teaching about grace as an excuse for ungodly living (cf. Rom. 3:8; 6:1, 15; 2 Pet. 3:15–16) (ESV Study Bible, 2008, Jude 4).

4 For. Introduces the reason that Jude “felt compelled” to change the subject of his letter (v. 3). certain individuals. False teachers (cf. Matt 7:15; 2 Pet 2). condemnation. Cf. 2 Pet 2:3–9, 12–13, 17. secretly slipped in. Sneaked in stealthily; crept in unnoticed. Jude’s readers must “contend” (v. 3) with false teachers within the church. ungodly. Unrighteous (cf. 2 Pet 2:9; 3:7). Jude’s letter focuses not on their false doctrine but on their wicked lifestyle. pervert. Change. The false teachers turn something good (“the grace of our God”) into something perverse (“a license for immorality”)—a constant temptation for Christians (cf. Rom 6). deny. Repudiate or disown, probably by their wicked lifestyle (NIV biblical theology study Bible, 2018, “Annotations for Jude” section).

3–4: Occasion of letter. Intruders have stolen in among the addressees. These intruders are obviously followers of Jesus, but ones whose faith and life the author considers deficient. Saints, lit., “holy ones.” 4: The author anticipates the main themes of his argument against the intruders: their appearance and condemnation were predicted, and they deny . . . Jesus by behaving immorally (The new Oxford annotated Bible, 2018, Jude 4).

3–4: Reason for the letter. An otherwise commendable community must be warned against devious intruders. The community is “saved” from being ungodly and from licentiousness, but also for the faith . . . entrusted to the saints. Salvation we share, communal salvation was a hope shared in this period by Jews (whose covenant bound them through history) and followers of Jesus (who understood God’s saving acts as binding them together as a new people). Long ago . . . designated for this condemnation, as in many apocalyptic communities, like that at Qumran (which divided humanity into “children of light” and “children of darkness,” 1QS 1.9–11), humanity has already been divided into camps of saved and condemned. Licentiousness, accusations against the intruders are vague but suggest sexual immorality (The Jewish annotated New Testament, 2011, Jude 4).

4 The heretics were subtle. Their primary tactics were to pervert God’s grace and to deny the authority of the Lord (see rov. 1:29). They were clever enough to have infiltrated the Christian community, even though they were ungodly. Jesus anticipated this kind of people when He spoke about wolves in sheep’s clothing (see att. 7:15). turn the grace of our God into lewdness: The teaching of grace can be dangerous when perverted by false teachers or carnal people who believe that because they have been saved by grace they may live as they please (see Rom. 6:1, 2). the only Lord God and our Lord Jesus Christ: These false teachers not only lived immorally, they rejected the authority of Christ. The first Greek word translated Lord here means “Master.” It identifies one who possesses absolute power and thus commands obedience. In the original wording it is clear that the entire statement refers to Christ: Jesus is both our absolute Sovereign and our God (NKJV study Bible, Inc., 2014, Jude 4).

4.1.3 The Apostle John Reveals That a True Born Again Cannot Practice Sin; He Is Protected by Christ.

John the Apostle shows that assurance comes, not only from trusting and relying on Christ, but from fruit-bearing (The Holy Spirit produces the fruit, not human decision: Ga 5:22-23 NLT; Jn 15:4-5; 1Cor 3:6-7).

³ And we can be sure that we know him if we obey his commandments. ⁴ If someone claims, “I know God,” but doesn’t obey God’s commandments, that person is a liar and is not living in the truth. ⁵ But those who obey God’s word truly show how completely they love him. That is how we know we are living in him. ⁶ Those who say they live in God should live their lives as Jesus did (1 Jn 2:3-6 NLT).

The Apostle John completely destroys any notion of antinomianism when he reveals that true born-agains are so changed (2Cor 5:17) that they can no longer practice sin.

⁶ No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. ⁷ Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. ⁸ Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. ⁹ No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. ¹⁰ By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. — 1 John 3:6-10 ESV

The reason is given in 1 John 5:18. The Apostle John reveals that the protection of Christ prevents the practice of sin in the lives of true believers:

¹⁸ We know that God’s children do not make a practice of sinning, for God’s Son holds them securely, and the evil one cannot touch them (1Jn 5:18 NLT).

4.1.4 The Apostle Paul Corrects Misunderstandings About Grace, Faith, and Sin

The Apostle Paul also destroys any notion of antinomianism:

What shall we say then? Are we to remain in sin so that grace may increase? 2 Absolutely not! How can we who died to sin still live in it? (Romans 6:1-2 NET).

What then? Shall we sin because we are not under law but under grace? Absolutely not! (Romans 6:15 NET).

Do we then nullify the law through faith? Absolutely not! Instead we uphold the law (Rom 3:31 NET).

The Apostle Paul thoroughly warned New Testament Christians (You & Me). These warnings were written to people who would be listening to the New Testament epistles as they were read aloud in New Testament Churches (cf. 1 Cor. 6:9-11; 2 Cor. 13:5; Heb. 3:12; 1 Jn 2:3-6; 3:6, 9-10; 14).

¹⁹ Now the works of the flesh are obvious: sexual immorality, impurity, depravity, ²⁰ idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, ²¹ envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! — Galatians 5:19-21 NET

Practice in this sense means a lifelong continual pattern. It speaks of the pursuit of a lifestyle of indulgent sin. This does not mean that you will not have sin or that you will be perfect, in fact you may struggle with sin, make mistakes, and even backslide. A true Christian will undergo decreasing patterns of sin (1 John 3:8–9; cf. Rom. 6:14–18) in their progressive sanctification. They will not remain in their old way of life (2 Cor. 5:17; 1Jn 3:31).

⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, ¹⁰ thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. ¹¹ Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. — 1 Cor. 6:9-11 NET

The Apostle Paul calls on us to examine or test our faith, to see if it is genuine, to see if Jesus is really living in us. If he is, well, then you have a living faith, if not, then you have a dead faith and are disqualified, or fail the test of genuine faith.

Examine yourselves to see if your faith is genuine. Test yourselves. Surely you know that Jesus Christ is among you; if not, you have failed the test of genuine faith. — 2 Cor. 13:5 NLT

4.2 Scriptural Warnings Against Legalism

The Bible is against the heresy of legalism, but supports Christ’s fruit-bearing metaphor of resulting obedience to God.

• Justification is by faith alone (Eph 2:8-10; Gal 2:16,21; 3:10-12; 5:4; Ro 3:20,28), but the faith that saves is never alone in the person justified (1Jn 2:3-6; 3:6-10; 5:3-4 Jn 14:15,21; 15:10).
• Saving faith “results” in (not “includes”) obedience to God (1Jn 2:3-6; 3:6-10; 5:3-4 Jn 14:15,21; 15:10), and good works that “follow after” (not “merits”) justification (James 2:14-26; Eph 2:10).
• True Christians love God by obeying him (1Jn 2:3-6; 3:6-10; 5:3-4 Jn 14:15,21; 15:10).
• Obedience does not merit salvation, the Holy Spirit produces obedience (1Cor 3:6-7; Ga 5:22-23 NLT; Jn 15:4-5, Ac 17:30; 1Jn 2:4).
• Faith is not a work (Romans 4:5), and repentance is a fruit (Mt 3:8-10 NLT).

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References

Apologetics Index. (1996). Cult definition.
https://www.cultdefinition.com/#cult-meanings-of-the-term-vary

Demarest, B. (2006). The cross and salvation. Crossway Books.

ESV Study Bible (ESV Text Edition: 2016). (2008). Crossway.

NET Bible: Full notes edition. (2019). Biblical Studies Press, L.L.C.

NIV biblical theology study Bible. (2018). Zondervan.

NKJV study Bible (2nd ed., full-color ed.). (2014). Thomas Nelson.

The Jewish annotated New Testament: New Revised Standard Version Bible translation. (2011). Oxford University Press.

The new Oxford annotated Bible (with the Apocrypha). (2018). Oxford University Press.

Packer, J. I. (2020). Concise theology. Crossway.

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Together in action, united in spirit, aligned in purpose. Ordo Dei Invictus.