Steve Holmes recently wrote of his experience defending the traditionalist view on homosexuality at the Society for Biblical Literature conference:
I was slow to understand what went on in our session at ETS; the Rottweilers were out in some force, and challenging Megan and Bill [who were arguing for affirming same-sex relationships] on their understanding… But there was repeatedly an extra step stated or implied in the questions, from ‘this is wrong’ to ‘you are not a Christian’. I admit I did not understand where this was coming from.
Then someone came up to me at the end, and asked why I had been defending my friends. I began to say some stuff about love and loyalty but he cut across me, ‘They are leading people onto the highway to hell!’
I’ll set aside my difficulties with serious use of the phrase “highway to hell” in our post-AC/DC era, and just note that I have heard this before from my fellow theological conservatives: that people who teach that same-sex unions can be affirmed are not just wrong but are “false teachers” — people teaching something clearly other than the Gospel of Jesus Christ, and therefore to be denounced and cast out rather than treated as brothers and sisters with whom we disagree.
I think this is the wrong way to look at the situation and want to explain why. (Let me also add that I affirm with my whole heart the rest of Holmes’s post, and his further reflections in the comments thereupon. The affirmations I share with him are useful context for my views on this particular matter.)
Let’s begin by positing a few assumptions, because the argument I want to explore only arises when the following assumptions are granted: (1) that the Church must, in order to carry out its mission, confront theological and moral error; (2) that Holy Scripture is our authoritative guide to theological and moral truth and falsehood; (3) that sexual behavior is taken very seriously throughout the NT and that erroneous teaching about it must therefore be seen as profoundly consequential; (4) that the traditionalist side is correct on the merits, and the affirming side incorrect; (5) that there really are “false teachers” whose message is something other than the Gospel of Jesus Christ.
And perhaps one other assumption should be noted as well: that it is our place to decide who the false teachers are and to denounce them, something I have raised questions about here.
As far as I can tell the two passages that are foundational for the concept of the “false teacher” are 2 Peter 2 and 1 Timothy 4. I assume that Peter’s pseudodidaskaloi are pretty much the same as Paul’s didaskaliais daimoniōn, though perhaps the latter are even worse. That is, we could have three categories of error (teachers who are sometimes wrong, false teachers, demonic teachers) — but I suspect there are just two, and the latter two categories should be seen as one.
It is interesting, I note in passing, that 2 Peter coins pseudodidaskaloi by explicit analogy to pseudoprophētai, the latter being a far more common term in the NT. But clearly false teaching and false prophecy are distinct things, though if what I say in my previous paragraph is right they have a common origin: didaskaliais daimoniōn would also be anolagous to prophētai daimoniōn.
In any case, all this is foundational to a NT anatomy of error, it seems to me.
So — setting aside as irrelevant to this canonically-based inquiry the question of whether Peter wrote 2 Peter — let’s look at the famous dispute between Peter and Paul about the “circumcision party.” Paul says he told Peter to his face that he was wrong about this, and of course Paul’s view won out at the Council of Jerusalem (where, I have always thought comically, Peter presents it as his own view, with no reference to Paul having corrected him). Now, clearly, this is a foundational issue in relation to the Gospel of Jesus Christ, and if the circumcision party had won out it would have been the death of the Church in its infancy. So it is scarcely possible for Peter, assuming that he did at one time hold this view, to have been more catastrophically wrong. Does this then mean that for a time Peter was one of the pseudodidaskaloi?
That’s not quite what Paul says when describing the disagreement in Galatians 2. Instead, he says that in the circumcision party there was a failure to “walk correctly” (orthopodousin) in relation to “the truth of the Gospel.” A fascinating turn of phrase. Here interpreters will surely differ, but it seems to me that Paul is not treating Peter as a false teacher, but rather a brother, even though a brother who has made a terrible error — for if Peter is right, the conclusion of Paul’s argument says in verse 21, then “Christ died for nothing.” Paul does not anathematize Peter, but strives to correct him as one apostle to another, not questioning his place as one of the “acknowledged pillars” (v. 9) of the Church.
So perhaps the pseudodidaskaloi and didaskaliais daimoniōn are going further and questioning or denying the most elementary and foundational teaching of all: that Jesus is Lord, according to the Christology of John 1 and Colossians 1:15–20. This would be supported, I think, by the description of the false teachers in 2 Peter: they have “licentious ways,” “destructive opinions,” and “deceptive words,” none of which are spelled out except to say that “they will even deny the Master who bought them” — which may give us some hint about how deep the errors are here and therefore what qualifies as pseudodidaskaloi. Peter, by contrast, was not — not any longer, after his shameful behavior on the night Jesus was taken away! — denying the Master who bought him, but was mistaken about what the saving power of that Master meant for the Mosaic law.
So if you can be as wrong as Peter was about something foundational for the Gospel and still not be denounced as a false teacher, then I think it follows that if people do not “walk correctly” in relation to biblical teaching about sexuality, they likewise need not be treated as pseudodidaskaloi but can be seen as brothers and sisters whom those who hold the traditional view patiently strive to correct, without coming out from among them, speaking with the patience and gentleness commended in 2 Timothy 3:24–25.