“All that glitters is not gold.”1 Though not the first to say it, William Shakespeare is credited with popularizing this expression,2 and its message still rings true: Not all that looks like gold is. That which glitters is, instead, often just another shiny but insignificant lump of rock.
This, of course, is not to say that genuine gold has no glitter. On the contrary, its luster has made it the desire of rulers and the rich throughout the ages. That, in part, is why Shakespeare’s point endures: That which is of genuine value genuinely matters, and the ability to tell the difference between true and false can make or break one’s fortunes.
This is perhaps nowhere more true than in Christian ideology. I say “ideology” rather than “theology” because while few Christians would consider themselves theologians, all Christians are governed by their ideas—their concepts of God, their understanding of biblical truth, etc. Christians are thus unavoidably “ideologists,” constantly tasked with discerning which ideas are genuinely of God and which are not.
And therein lies our challenge. Anyone with even a passing acquaintance with Adventist history knows that we have a turbulent past when it comes to ideas, whether regarding salvation, the nature of Christ, worship, or a host of other facets key to Christian living. And the merely glittering ideas—particularly considering the ability of even the most ill-qualified miscreant to digitally publish errata on a global scale—have become increasingly difficult to distinguish from the genuinely good ideas.
Not all that looks like gold is.
The most fruitful way for the Christian to make this distinction has been, and firmly remains, Bible study. But during the past few years I’ve noticed an additional method that may help discern dross from truth. It turns out there is a remarkable level of correlation between a certain practice and ideas that are genuinely of God. That practice . . . is evangelism.
This test is not foolproof. Bible study remains essential to reaching correct conclusions. But in my experience it remains remarkable how many well-dressed heresies are exposed as fool’s gold by whether their adherents engage in evangelism—not mere recruitment (all heresies do that), but actual, Christ-centered evangelism. Why? Perhaps because genuine evangelistic effort tends to reflect a personal, transforming experience with Christ and Scripture, while heresy’s inherent imbalance tends to see conversion in general as of low priority, regressive, or even unnecessary. So consider afresh those advocating the latest/greatest theological trend. Is establishing people in a saving relationship with Jesus a top priority in their lives? Do they invite their secular friends to evangelistic opportunities in their area? Or would the notion of witnessing for Christ be tellingly out of place among their well-ordered but conversion-hostile opinions?
Next time a glittering new idea comes our way, let’s study our Bibles—and check for evangelistic fervor, as well. Recognizing its absence may help us grow richer rather than foolish.
1 William Shakespeare, The Merchant of Venice, Act II, scene 7.
2 Shakespeare used the Middle English word “glisters,” which was synonymous with “glistens.”
