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Heresy Accusations Against "Prayer of Freedom" by B. Carmichael

Heresy, in a Christian context, refers to a belief or doctrine that is contrary to the established teachings of the Church [2]. The term itself implies a deviation from an accepted truth, often leading to division within the Christian community [5]. Historically, accusations of heresy have arisen when new interpretations or practices challenge core tenets of faith, as seen in the early Church's struggles against various theological movements [2, 3].

One significant historical example is the Pelagian heresy, which Augustine of Hippo vigorously opposed. This heresy, according to Augustine, "disputes, under colour of defending free will, against the grace of God" [3]. Pelagius and Coelestius, identified as authors or proponents of this view, were condemned for their teachings, which Augustine argued undermined the necessity of divine grace for salvation [2, 3]. Augustine emphasized that the Church, through its consistent prayers, has always acknowledged humanity's need for God's grace, a tradition that stood in stark contrast to Pelagian assertions of human self-sufficiency [8].

The concept of heresy is not merely about differing opinions but about fundamental departures from what is considered orthodox belief. Tertullian, an early Church Father, linked heresy to a lowering of respect for Christ and a disregard for the future judgment, suggesting that heretical teachings corrupt the very foundation of faith [1]. He also noted that heresies often arise later than established doctrines, indicating a departure from original teachings rather than an adherence to them [5].

When considering a contemporary work like "Prayer of Freedom" by B. Carmichael, potential accusations of heresy would likely stem from its alignment (or misalignment) with established Christian doctrines concerning prayer, freedom, and the nature of God's interaction with humanity.

The Nature of Prayer and Divine Grace

Christian theology consistently emphasizes that prayer is an act of dependence on God, rooted in His mercy and grace. John Calvin, in his Institutes of the Christian Religion, explains that even the saints, when supplicating God, ultimately found their confidence in prayer "entirely on the mercy of God" [4]. This perspective highlights that human worthiness is not the basis for effective prayer; rather, it is God's gracious disposition. The expiation of blood under the Old Testament law served to remind people of their unworthiness and the need for purification before approaching God [4].

The New Testament further reinforces this understanding. The Apostle Paul, in 1 Timothy 2, exhorts believers to make "intercessions for all men, since Christ is a ransom for all" [7]. This passage underscores the universal scope of Christ's redemptive work as the basis for prayer, not human merit. Charles Hodge, in his Systematic Theology, notes that the efficacy of the Gospel and prayer is not solely dependent on human effort or eloquence, but on the "demonstration of the Spirit" and God's active work in believers [6]. He cites Paul's thanksgiving that the Gospel came to the Thessalonians "not in word only, but also in power, and in the Holy Ghost," and his prayer that God would fulfill "the work of faith with power" in them [6]. This perspective suggests that any teaching on prayer that overemphasizes human autonomy or diminishes the necessity of divine grace could be viewed with suspicion.

Freedom in a Theological Context

The concept of "freedom" in Christian theology is complex and has been a point of contention throughout history. While human free will is generally affirmed, it is often understood within the framework of God's sovereignty and grace. The Pelagian controversy, as noted by Augustine, centered on the extent of human freedom and its relationship to divine grace [3]. Pelagius argued for a greater capacity for human moral achievement without direct divine intervention, a view that Augustine and the Church ultimately rejected as undermining the necessity of God's grace for salvation and righteous living [2, 3].

True freedom, from an orthodox Christian perspective, is often understood as liberation from sin and the ability to live righteously through the power of the Holy Spirit, rather than an inherent human capacity for perfect obedience. If "Prayer of Freedom" suggests a form of freedom that minimizes the impact of sin or the need for divine intervention in human will and action, it could draw accusations of Pelagianism or semi-Pelagianism, which are considered heresies.

Common Misconceptions and Distinctions

It is important to distinguish between theological development or differing emphases within orthodoxy and outright heresy. For instance, while some traditions, like certain expressions of Eastern Orthodoxy, might emphasize the role of human synergy (cooperation with divine grace) more strongly than some Reformed traditions, both generally affirm the ultimate necessity of God's grace. John Chrysostom, an influential Eastern Church Father, frequently referred to the testimony of the Scriptures as the ultimate authority for combating heretics, emphasizing that "all Scripture" is the source of truth [9].

Another area where distinctions are crucial is in practices like praying for the dead. While some traditions, such as Roman Catholicism, practice prayers for the dead, this is often distinguished from the doctrine of purgatory. Charles Hodge notes that even those who advocate for praying for the dead, like Dr. Pusey, often "are often strenuous opposers of the doctrine of purgatory" [10, 11]. This illustrates that a practice, even if debated, does not automatically equate to heresy unless it fundamentally contradicts core doctrines.

Sources

  1. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XLIV.--HERESY LOWERS RESPECT FOR CHRIST, AND DESTROYS ALL FEAR OF HIS GREAT JUDGMENT. THE TENDENCY OF HERETICAL TEACHING ON THIS SOLEMN ARTICLE OF THE FAITH. THE PRESENT TREATISE AN INTRODUCTION (part 1): These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ,(11) to render an account of our faith itself before all things. What, then, will they say who shall have defiled it, even t”
  2. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 25 [XXII.]--THE CONDEMNATION OF PELA-: GIUS AND COELESTIUS. These things, then, being as I have stated them, it is now evident that there has arisen a deadly heresy, which, with the Lord's help, the Church by this time guards against more directly--now that those two men, Pelagius and Coelestius, have been either offered repentance, or on their refusal been wholly condemned. They are reported, or perhaps actually proved, to be the authors of this perversion; at all events, if not the authors (as having learnt it from others), they are yet its boas”
  3. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 61.--HISTORY OF THE PELAGIAN HERESY, THE PELAGIAN HERESY WAS RAISED BY SUNDRY PERSONS WHO AFFECTED THE MONASTIC STATE.: Since it was necessary that the Apostle Paul's prediction should be accomplished,--" There must be also heresies among you, that they which are approved may be made manifest among you,"[1]--after the older heresies, there has been just now introduced, not by bishops or presbyters or any rank of the clergy, but by certain would--be monks, a heresy which disputes, under colour of defending free will, against the grace of God which ”
  4. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: is faithful and just to forgive us our sins and to cleanse us from all unrighteousness,” ( 1 John 1:9 ). Hence, under the law it was necessary to consecrate prayers by the expiation of blood, both that they might be accepted, and that the people might be warned that they were unworthy of the high privilege until, being purged from their defilements, they founded their confidence in prayer entirely on the mercy of God. 10. Sometimes, however, the saints in supplicating God, seem to appeal to their own righteousness, as when David sa”
  5. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXX.--COMPARATIVE LATENESS OF HERESIES. MARClON'S HERESY. SOME PERSONAL FACTS ABOUT HIM. THE HERESY OF APELLES. CHARACTER OF THIS MAN; PHILUMENE; VALENTINUS; NIGIDIUS, AND HERMOGENES. (part 2): its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation. In like manner Valentinus, by his different expositions and acknowledged(15) emendations, makes these changes on the express ground of previous faultiness, and therefore demonstrates the difference(16) of the documents. These corrupters of the truth we m”
  6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: clearness with which the truth was presented, or the earnestness with which it was enforced, but on the attending “demonstration of the Spirit.” ( 1 Cor. ii. 4 .) He gave thanks to God that the Gospel came to the Thessalonians “not in word only, but also in power, and in the Holy Ghost.” ( 1 Thess. i. 5 .) He prayed that God would fulfil in them “the work of faith with power.” ( 2 Thess. i. 11 .) He reminded the Philippians that it was God who worked in them “both to will and to do of his good pleasure.” ( Phil. ii. 13 .) In Hebrews xiii”
  7. 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2 (introduction): PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (Ti1 2:1-15) therefore--taking up again the general subject of the Epistle in continuation (Ti2 2:1). "What I have therefore to say to thee by way of a charge (Ti1 1:3, Ti1 1:18), is," &c. that, first of all . . . be made--ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; w”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 63 [XXIII.]--THE TESTIMONY OF THE WHOLE CHURCH IN HER PRAYERS. (part 1): And I wish that those who are slow and weak of heart, who cannot, or cannot as yet, understand the Scriptures or the explanations of them, would so hear or not hear our arguments in this question as to consider more carefully their prayers, which the Church has always used and will use, even from its beginnings until this age shall be completed. For of this matter, which I am now compelled not only to mention, but even to protect and defend against these new heretics, the Chu”
  9. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 1117 al. “of the Spirit.” testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures. [4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For “all Scripture”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: vindicate the propriety of praying for the dead are often strenuous opposers of the doctrine of purgatory. Dr. Pusey, or example, says: “Since Rome has blended the cruel invention 753 of purgatory with the primitive custom of praying for the dead, it is not in communion with her that any can seek comfort from this rite.” 792 792 An earnest Remonstrance to the author of the “Pope’s Pastoral Letter to Certain Members of the University of Oxford,” London, 1836, p. 25. The Hon. Archibald Campbell, whose work is quoted above, says that all the”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: the body of Christ to which the prerogatives and promises of the Church belong? 791 Lectures, ut supra, vol. ii. p. 49. 792 An earnest Remonstrance to the author of the “Pope’s Pastoral Letter to Certain Members of the University of Oxford,” London, 1836, p. 25. The Hon. Archibald Campbell, whose work is quoted above, says that all the authorities to which he refers from among the English Bishops and theologians, side with him in defending prayers for the dead and in denouncing purgatory. 793 Wiseman, ut supra, vol. ii. p. 40. It will be ”
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