In the Christian life, there's a delicate balance between standing firm on core doctrines and remaining open to new insights on secondary and tertiary matters. The willingness to change views, particularly in the interpretation of certain passages or the application of biblical principles, is not a sign of weakness but of intellectual honesty and spiritual growth.

The Nature of Biblical Essentials

Scripture is clear on primary matters of faith—the deity of Christ, salvation by grace through faith, the authority of Scripture itself. However, many passages remain subjects of debate among faithful, orthodox commentators. This diversity of interpretation should humble us and remind us that our understanding is not infallible.

Contemporary Issues of Debate

Today, many secondary issues continue to be debated among orthodox believers:

1. The nature and timing of events in Revelation (pre-millennial, post-millennial, amillennial views)
2. The role of women in ministry leadership
3. The compatibility of evolution with biblical creation accounts
4. The extent and nature of the atonement (limited vs. unlimited)
5. The continuation or cessation of certain spiritual gifts
6. The proper mode and subjects of baptism

However, these issues are not often the problem. Even these secondary issues are pretty well-ironed out in the circles that I am a part of as a confessionally reformed baptist. Perhaps only eschatological views remain largely divided between amillenial and millennial within our camp. Rather, it's what we might call the tertiary issues that are more hotly contested. I may be distinguishing secondary and tertiary in my own way (and I'd be open to correction here, of course, in light of this article!), but let's try to look beyond the semantics. These issues, from my perspective, would look something like this:

1. Should we homeschool our children? This question often involves interpreting passages about parental responsibility for education (Deuteronomy 6:6-7, Proverbs 22:6) in light of modern educational options.
2. Is it appropriate for Christians to practice yoga? This involves interpreting principles about engaging with other religious practices (1 Corinthians 8:4-13, 10:23-33) and applying them to a modern context.
3. How should Christians observe the Sabbath? This involves interpreting New Testament teachings about the Sabbath (Colossians 2:16-17, Romans 14:5-6), but with a remembrance of creation principles.
4. What level of cultural engagement is appropriate for Christians? This involves applying principles of being "in the world but not of it" (John 17:14-16), but without isolating this single verse and drawing an improper conclusion.
5. How should Christians approach environmental stewardship? This involves interpreting the creation mandate (Genesis 1:28) and principles of stewardship in light of modern environmental concerns.
6. What are appropriate guidelines for modesty in dress? This involves applying principles of modesty (1 Timothy 2:9-10) to varying cultural contexts and personal convictions.

These are just a few examples, and are not necessarily matters that I have any involvement in, but are often talked about in Facebook groups and the like.

The Pressure to Maintain Positions

Many Christians feel intense pressure to maintain their positions, especially on controversial issues. This pressure can come from various sources:

1. Congregational Expectations: Parishioners often expect their pastors to have unwavering stances on all theological matters.
2. Peer Pressure: Fellow church members or elders may view changing positions as a sign of instability or lack of conviction.
3. Academic Reputation: Scholars may fear that altering their views could damage their academic standing or publication prospects.
4. Denominational Constraints: Some denominations have strict doctrinal requirements that can make it difficult for pastors (or congregants) to openly change positions on certain issues.
5. Public Perception: In an age of social media, public figures may worry about being seen as "flip-flopping" on issues they've previously addressed.

Historical Examples of Changing Views

Church history provides numerous examples of respected theologians who changed their views on certain matters. Some are fairly large changes which I would judge to be a negative shift—dare I say even dangerous. But, here's a list of examples:

1. Augustine's Retractions: Later in life, Augustine wrote a work revisiting and sometimes revising his earlier writings, including his views on free will and predestination.
2. Martin Luther on the Canon: Luther initially questioned the canonicity of James, Jude, Hebrews, and Revelation, but later accepted them.
3. John Calvin on the Lord's Supper: Calvin's view evolved over time, becoming more nuanced in later editions of his Institutes, particularly in his understanding of Christ's presence in the elements.
4. Jonathan Edwards on the Freedom of the Will: Edwards' thinking on this topic developed significantly throughout his career, culminating in his famous work on the subject.
5. B.B. Warfield on the Days of Creation: Warfield shifted from a literal 24-hour day view to a day-age interpretation of Genesis 1.
6. John Stott on Annihilationism: Later in life, Stott tentatively moved away from the traditional view of eternal conscious torment to a view of annihilationism.
7. N.T. Wright on Justification: Wright's understanding of justification has evolved over his career, leading to significant debate within Reformed circle.

Biblical Mandate for Humility

Scripture itself encourages an attitude of humility in our interpretations:

Now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. (1 Corinthians 13:12)

This verse reminds us that our current understanding is limited and imperfect.

James 3:1 also warns:

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.

This sobering reminder should encourage us to hold our interpretations with humility and openness to correction, but most of all, to know what we believe and why we belief it.

Acceptable Shifts

You might be wondering, "what is an acceptable shift in viewpoints?" Here's what I believe to be a few solid examples.

• Education Choices: A family might start out committed to homeschooling, believing it's the best way to fulfill their responsibility to "train up a child" (Proverbs 22:6). However, circumstances such as a parent's illness, financial constraints, or a child's specific educational needs might lead them to consider private or public schooling. Recognizing that God can work through various educational methods and that each family's situation is unique can be a mature shift in perspective.
• Worship Style Preferences: Someone raised in a Psalms-only church might initially view contemporary worship music with suspicion. Over time, through exposure and study, they might come to appreciate diverse worship styles and hymns, recognizing that God can be glorified through various musical expressions (Psalm 150).
• Approach to Church Governance: A person might start out firmly believing in a congregational model of church governance, but through study and experience, come to see merit in an elder-led model, or vice versa. Both can be supported biblically, and changing views on this doesn't compromise core doctrinal beliefs.
• Methods of Evangelism: A believer might initially think that street preaching is the only valid form of evangelism. Over time, they might come to appreciate relational evangelism or workplace witness as equally valid ways to fulfill the Great Commission (Matthew 28:19-20).
• Views on Work-Life Balance: A young pastor might start out believing that constant availability and 80-hour work weeks are necessary to be faithful in ministry. With time and wisdom, they might realize the importance of rest, family time, and personal spiritual renewal for sustainable, effective ministry.
• Approaches to Missions: Someone might initially believe that long-term overseas missions is the highest calling for all Christians. However, they might later come to appreciate the importance of investing in the local church as a central mission field. Over time, they may recognize that local outreach, building strong church communities, and supporting missions through the church are equally vital ways to advance God's kingdom, understanding that both global and local efforts work together in fulfilling the Great Commission.

The Interplay of Christian Liberty and Unity

At the heart of many of these acceptable shifts in perspective lies the crucial concept of Christian liberty. The Apostle Paul addresses this in Romans 14, where he discusses matters of conscience and personal conviction. He writes, "One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him" (Romans 14:2-3). This principle of Christian liberty allows for diversity in non-essential matters while maintaining unity in Christ.

However, Christian liberty must always be balanced with the call to unity and love for our brothers and sisters in Christ. Paul continues, "So then let us pursue what makes for peace and for mutual upbuilding" (Romans 14:19). This delicate balance between freedom and unity is at the core of many of the examples we've discussed. When we change our views on non-essential matters, we must do so with humility and love, always seeking to build up the body of Christ rather than cause division.

Moreover, our unity in Christ transcends our differences on secondary or tertiary issues. As Paul reminds us in Ephesians 4:3-6, we are to be "eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all."

This understanding of Christian liberty and unity should foster an environment where believers feel free to grow, learn, and even change their views on non-essential matters. It encourages us to hold our personal convictions with humility, always being open to the leading of the Holy Spirit and the wisdom found in Scripture and the community of believers. By doing so, we create a church culture that values both truth and grace, firmness in essentials and flexibility in non-essentials, all while maintaining the unity that we have in Christ.

The Danger of Inflexibility

Refusing to ever change one's interpretation can lead to several problems:

1. Stunted Spiritual Growth: We may miss out on deeper understandings of Scripture.
2. Intellectual Dishonesty: We might ignore evidence that challenges our views.
3. Divisiveness: We may cause unnecessary division over secondary matters.
4. Loss of Credibility: Ironically, never changing a view can make one appear less, not more, trustworthy.

Conclusion

Being willing to change views on lessor matters of biblical interpretation is a mark of maturity, not instability. It demonstrates a commitment to truth over personal pride, and a recognition of our own limitations. As we study Scripture, let us hold firmly to the core truths of the faith while remaining humbly open to new insights on less central matters.

In doing so, we follow in the footsteps of great theologians throughout church history who were not afraid to refine their understanding. We also model for our brothers and sisters a lifelong pursuit of growing in the knowledge and grace of our Lord Jesus Christ. This approach requires courage—the courage to face potential criticism, to admit when we've been wrong, and to continually seek a deeper understanding of God's Word.