10 Dogmas You Believe Today That Jesus Never Preached

Welcome, everyone. Today, we’re diving into a topic that challenges us to look deeply at the core of faith and tradition: Surprising Beliefs Jesus Never Taught—and How They Became Dogma. It’s a bold and intriguing question: What if some of the beliefs we associate most closely with Jesus are things he never actually taught?

Think about the beliefs ingrained in our religious consciousness. Exploring these ideas opens a door to greater understanding—not just of Jesus’ original message, but of how faith evolves and adapts. How did a message of love, justice, and inclusion transform into rigid systems of dogma? What does that mean for us today?

If Jesus walked among us now, would he recognize the theology practiced in his name? Or would he challenge us, as he did the Pharisees, to return to the heart of the matter: compassion, humility, and justice?

These questions guide our exploration as we uncover how beliefs evolved, how they shaped Christian institutions, and what these shifts mean for us as individuals and communities of faith. Let’s begin.

The Nature of God and Salvation

Krista Tippett:
Welcome, everyone. Today, we’re exploring a profound topic: "The Nature of God and Salvation"—not as fixed doctrines, but as concepts that have evolved over time, shaped by Jesus’ teachings and later institutional dogmas. To start, I’d love to hear your perspectives on how the concept of God might have shifted from Jesus’ time to the dogma of the Trinity. Richard, would you like to begin?

Richard Rohr:
Thank you, Krista. I think we often forget that Jesus didn’t present God as a distant, abstract concept. He used relational language—“Abba,” meaning Father, or more intimately, “Dad.” This radical relationality was about union and love, not formulas. The Trinity, as a doctrine, came much later and, while it tries to capture the relational nature of God, it often becomes a static intellectual concept. For Jesus, God was experienced, not just explained.

Krista Tippett:
Beautifully said, Richard. N.T., from your perspective as a historian and theologian, how do you see Jesus’ understanding of God in the context of first-century Judaism?

N.T. Wright:
Jesus was profoundly Jewish in his understanding of God. He built on the Shema—“Hear, O Israel: The Lord our God, the Lord is one.” But he embodied something radical: the idea that God’s kingdom was arriving through him, a kingdom of justice and mercy. The Trinity doctrine emerged as the early church tried to reconcile this transformative presence of God in Jesus and the Holy Spirit. But for Jesus, it was always about the living God breaking into history.

Krista Tippett:
Elaine, you’ve studied the evolution of these ideas extensively. How do you see this transition from relational experience to dogma?

Elaine Pagels:
I think what Richard and N.T. have said highlights a key point: Jesus’ teachings were deeply experiential and relational. However, as the early church grew, it needed to define itself, especially in the face of competing interpretations. The councils, like Nicaea, codified doctrines like the Trinity to unify the church, but in doing so, they often distanced the faithful from the intimate and dynamic relationship with God that Jesus lived and taught.

Krista Tippett:
That brings us to salvation. Today, many Christians believe salvation comes by faith alone, often citing Paul. But Jesus seemed to emphasize actions—like love, forgiveness, and service. How do you reconcile these differences? Richard?

Richard Rohr:
Salvation, as Jesus taught it, wasn’t about getting a ticket to heaven. It was about participating in the Kingdom of God here and now—living in love, justice, and mercy. Faith wasn’t meant to be separate from action; it was the energy that fueled it. Unfortunately, later doctrines separated faith and works, creating a dualism that I think Jesus never intended.

Krista Tippett:
N.T., does this dualism reflect a misunderstanding of the early church?

N.T. Wright:
Absolutely, Krista. Paul and Jesus are often pitted against each other, but Paul himself wrote about faith being expressed through love. The early church didn’t see faith and works as opposites; they saw them as intertwined. Salvation wasn’t just about a future hope—it was about transformation in the present.

Krista Tippett:
Elaine, what do you think about the shift in how salvation is understood?

Elaine Pagels:
What I find fascinating is how the Gnostic Christians saw salvation as an inner transformation—a return to divine knowledge, or gnosis. This reflects an alternative interpretation of Jesus’ teachings that focuses on awakening to the divine within. The institutional church largely suppressed these ideas in favor of external authority, but they reveal how diverse the understanding of salvation was in the early centuries.

Krista Tippett:
Thank you all for these profound insights. It seems clear that Jesus’ teachings on God and salvation were deeply relational, inclusive, and transformative. Yet, over time, doctrines have sometimes overshadowed this dynamic. I’m left wondering: how can we reclaim the relational and experiential heart of these teachings today? Let’s explore that in our next session.

Krista Tippett:
Until then, thank you, Richard, N.T., and Elaine, for a truly enlightening conversation.

Judgment and the Afterlife

Krista Tippett:
Welcome, everyone. Today we’re diving into the topic of "Judgment and the Afterlife"—ideas that have shaped how we live and think about morality. While modern Christianity often speaks of eternal damnation or the end-times, Jesus’ teachings seem more metaphorical and focused on transformative living. Bart, let’s start with you. How do you see the origins of the idea of eternal damnation compared to Jesus’ teachings?

Bart D. Ehrman:
Thanks, Krista. Eternal damnation as we know it was not a central focus of Jesus’ teachings. Jesus, as a Jewish apocalyptic preacher, believed in an imminent judgment, where God would establish justice on Earth. The vivid imagery of hell, especially eternal torment, comes more from later interpretations, particularly influenced by Greek philosophy and church tradition. Jesus spoke of Gehenna—a physical place outside Jerusalem symbolizing destruction, not eternal punishment.

Krista Tippett:
That’s fascinating. John, as someone who has studied the historical Jesus, do you agree that Jesus’ use of judgment was more symbolic than literal?

John Dominic Crossan:
Absolutely, Krista. Jesus used parables and metaphors to illustrate moral accountability, often drawing from everyday experiences. For instance, the Parable of the Sheep and the Goats is less about eternal punishment and more about the ethical consequences of neglecting the vulnerable. His focus was on communal restoration, not individual condemnation. The idea of a fiery hell reflects later theological and political agendas.

Krista Tippett:
Thich Nhat Hanh, your teachings often address how we deal with fear and the unknown. How would you interpret concepts like hell or judgment from a Buddhist perspective?

Thich Nhat Hanh (legacy):
Thank you, Krista. Hell is not a place we go to after death—it is a state of mind we create in the present moment through anger, hatred, and ignorance. If we cultivate love and understanding, we transform our suffering and that of others. I believe Jesus spoke of judgment not to instill fear but to inspire people to live with compassion and mindfulness, creating heaven here and now.

Krista Tippett:
That’s such a liberating perspective. Bart, what about the obsession with end-times and eschatology in modern Christianity? Does it reflect Jesus’ teachings?

Bart D. Ehrman:
Not really. Jesus spoke of the Kingdom of God as something imminent, but he didn’t predict the dramatic end-times scenarios we see today. Those ideas developed over centuries, shaped by apocalyptic literature and later theologians. Jesus’ concern was living ethically and being prepared for God’s intervention—not speculating about raptures or timelines.

Krista Tippett:
John, how do you think Jesus intended people to “be prepared” for judgment, as you mentioned earlier?

John Dominic Crossan:
Jesus was clear: preparation wasn’t about fear but action. He taught people to care for the least of these, forgive others, and build a just and loving community. Judgment, in his context, was about accountability for how we live, especially in relation to others.

Krista Tippett:
Thich Nhat Hanh, how does mindfulness relate to the idea of preparation or living ethically, as Jesus taught?

Thich Nhat Hanh (legacy):
Mindfulness is the practice of being fully present in each moment. When we are mindful, we naturally live ethically and compassionately. Preparation for the future lies in how we live today. If we plant seeds of kindness and understanding, we won’t need to fear any judgment. This resonates with Jesus’ teachings on love and forgiveness.

Krista Tippett:
This has been a profound conversation. It seems Jesus used the ideas of judgment and the afterlife not to instill fear, but to inspire ethical living and transformative love. If we can return to this relational and mindful approach, perhaps we can transcend the fear-based doctrines that have overshadowed his teachings.

Thank you, Bart, John, and Thich Nhat Hanh, for your wisdom. Let’s continue this dialogue in the next session.

Authority and Religious Institutions

Krista Tippett:
Welcome back, everyone. Today, we’re delving into the topic of “Authority and Religious Institutions,” exploring how Jesus’ teachings on personal connection with God often contrast with the institutional authority that developed later. Karen, let’s begin with you. How do you think Jesus’ challenges to the religious authorities of his time shaped his teachings, and how do they compare to the institutional authority of Christianity today?

Karen Armstrong:
Thank you, Krista. Jesus’ relationship with religious authority was revolutionary. He directly challenged the legalism and hypocrisy of the Pharisees and Sadducees, emphasizing mercy over sacrifice and love over ritual. His teachings were profoundly anti-authoritarian in that sense. Yet, as Christianity grew, it developed a hierarchical structure, often mirroring the very systems Jesus opposed. This shift, while perhaps necessary for organizational purposes, has sometimes diluted his message of direct, personal connection to the divine.

Krista Tippett:
Desmond, you’ve worked within religious institutions while also challenging them when necessary. How do you reconcile Jesus’ critique of authority with the need for institutions in modern faith communities?

Desmond Tutu (legacy):
Thank you, Krista. Institutions can be tools for good, providing structure and community. But they must remain servants of the message, not masters over it. Jesus reminded us that love and justice are greater than rigid rules. When institutions become self-serving or oppressive, they betray the very gospel they claim to uphold. As leaders, we must consistently challenge ourselves to act with humility and align with Jesus’ example of servant leadership.

Krista Tippett:
Elaine, your work often examines how early church doctrines were formed. How do you see the institutionalization of Christianity impacting Jesus’ original teachings?

Elaine Pagels:
That’s a critical question, Krista. In the early centuries, the church faced pressures to define orthodoxy, especially in the face of diverse interpretations of Jesus’ message. Councils like Nicaea created creeds and doctrines to establish unity, but in doing so, they often suppressed alternative voices, like the Gnostic Christians, who emphasized personal, mystical experiences of God. This institutionalization was both a survival strategy and a loss—it traded the openness of Jesus’ teachings for exclusivity and control.

Krista Tippett:
Karen, can you elaborate on how Jesus’ emphasis on personal responsibility and spirituality was overshadowed by institutional authority?

Karen Armstrong:
Certainly. Jesus taught that the Kingdom of God is within you, inviting people to experience divinity directly. This was a radical departure from a system where access to God was mediated by priests and temple rituals. Over time, the church claimed exclusive authority over interpreting Jesus’ message, turning this personal relationship into a mediated one again. It’s a paradox that reflects both the power and peril of institutional religion.

Krista Tippett:
Desmond, as someone who has navigated this paradox, how can modern religious institutions honor Jesus’ message without falling into the traps of dogma and hierarchy?

Desmond Tutu (legacy):
By putting people first, Krista. Jesus showed us that the Sabbath was made for man, not man for the Sabbath. Institutions must follow his lead by prioritizing human dignity, love, and justice. They must listen, adapt, and, most importantly, empower individuals to cultivate their own relationship with God. When institutions hold themselves accountable, they can be vehicles for transformative change, rather than barriers to it.

Krista Tippett:
Elaine, do you think there’s room for a return to the more open, experiential faith that Jesus embodied, even within institutions?

Elaine Pagels:
I do, Krista. Movements within Christianity, like mysticism and liberation theology, have always sought to reclaim this experiential, relational aspect of faith. The key is to embrace diversity and allow space for personal exploration, rather than enforcing rigid conformity. Jesus’ teachings remain a profound source of inspiration for those seeking a more authentic and inclusive spirituality.

Krista Tippett:
This has been an enlightening discussion. It’s clear that Jesus’ message of love, justice, and personal connection with God can serve as a powerful guide for institutions—if they are willing to remain humble and flexible. Thank you, Karen, Desmond, and Elaine, for your wisdom. I look forward to our next session together.

Inclusivity and Interpersonal Relationships

Krista Tippett:
Welcome, everyone. Today, we’re focusing on “Inclusivity and Interpersonal Relationships,” exploring how Jesus’ teachings embraced those outside traditional boundaries and emphasized spiritual over societal ties. Pope Francis, your leadership has often championed inclusivity. How do you see Jesus’ actions and teachings influencing this perspective in the modern church?

Pope Francis:
Thank you, Krista. Jesus was a model of radical inclusion. He welcomed tax collectors, sinners, Samaritans, and others marginalized by society. His actions remind us that God’s love is for all people, not just those who follow specific traditions or rules. The modern church must embody this inclusivity by opening its doors, not closing them, and by focusing on the dignity and worth of every individual.

Krista Tippett:
Richard, your work also highlights this inclusivity, particularly in how we view relationships and community. How does this align with Jesus’ message?

Richard Rohr:
Yes, Krista, Jesus consistently broke boundaries—whether social, religious, or cultural. He saw beyond labels and identities to the divine essence in each person. His message wasn’t just about welcoming others but recognizing that we are all interconnected. In the Kingdom of God, there are no “outsiders.” Our task today is to expand our circles of compassion, just as Jesus did.

Krista Tippett:
Thich Nhat Hanh, your teachings often speak to the interconnectedness of all beings. How does this idea of inclusivity resonate with Jesus’ teachings?

Thich Nhat Hanh (legacy):
Thank you, Krista. Inclusivity begins with understanding that there is no separation between self and others. When Jesus embraced the Samaritan woman or forgave those who hurt him, he practiced what we in Buddhism call “interbeing”—the deep realization that we are all part of one another. True love sees no boundaries. When we recognize this, we can create harmony and healing in our relationships.

Krista Tippett:
Pope Francis, how does this sense of interconnectedness challenge traditional views on exclusivity in salvation, where only some are seen as “saved”?

Pope Francis:
This is an important question, Krista. Jesus taught that salvation is about transformation and love, not exclusion. The church must resist the temptation to decide who is “in” or “out” and instead focus on accompanying people on their spiritual journeys. Everyone is invited to experience God’s grace, and we must always err on the side of mercy.

Krista Tippett:
Richard, how do you see Jesus’ emphasis on love over societal or familial ties playing out in today’s context?

Richard Rohr:
Jesus redefined family, saying, “Whoever does the will of my Father is my brother, sister, and mother.” He wasn’t rejecting biological ties but expanding the concept of family to include anyone aligned with love and justice. Today, this challenges us to move beyond tribalism—whether it’s family, nation, or religion—and to see all people as part of one global family.

Krista Tippett:
Thich Nhat Hanh, in your teachings, how do we begin to cultivate this sense of oneness and inclusivity in our relationships?

Thich Nhat Hanh (legacy):
The first step is mindfulness—being fully present with others. When we listen deeply and without judgment, we dissolve barriers between “self” and “other.” This is the practice of true inclusivity. Jesus showed this mindfulness when he healed and listened to those who were marginalized. To follow his example, we must nurture understanding and compassion in every interaction.

Krista Tippett:
This has been a deeply inspiring conversation. Jesus’ teachings on inclusivity and relationships remind us that love transcends boundaries, and we are all deeply connected. Thank you, Pope Francis, Richard, and Thich Nhat Hanh, for sharing your insights. Let’s continue to explore these profound themes in our next session.

Worldly Wealth and Rituals

Krista Tippett:
Welcome, everyone. Today, we’re examining “Worldly Wealth and Rituals,” focusing on how Jesus challenged materialism and legalistic rituals in favor of compassion and humility. Desmond, you often spoke out against materialism and economic injustice. How do you see Jesus’ teachings on wealth as relevant today?

Desmond Tutu (legacy):
Thank you, Krista. Jesus made it clear that wealth is not inherently evil, but it can be dangerous. He said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God.” This wasn’t about condemning wealth itself but about warning us against the ways it can separate us from others and from God. In today’s world, where inequality is rampant, Jesus’ call for generosity and justice is more urgent than ever.

Krista Tippett:
C.S. Lewis, your writings often touch on the spiritual pitfalls of materialism. How do you think Jesus’ teachings on wealth can be applied in a modern, consumer-driven culture?

C.S. Lewis (legacy):
Krista, Jesus’ teachings on wealth remind us that our treasures should be in heaven, not on Earth. Materialism distracts us from what truly matters—our relationships with God and others. In works like The Screwtape Letters, I explored how the devil uses wealth and comfort to lull us into spiritual complacency. Jesus calls us to use our resources wisely, not to serve ourselves but to uplift others.

Krista Tippett:
John, as a scholar of the historical Jesus, how did Jesus challenge the wealth disparities of his time, and how does that translate into today’s context?

John Dominic Crossan:
Jesus lived in a society with vast wealth disparities, much like ours. His actions, such as overturning the money changers’ tables in the temple, were direct challenges to systems that exploited the poor. He emphasized that the Kingdom of God is built on justice and shared abundance. Today, this challenges us to critique systems that perpetuate inequality and to create communities where resources are shared for the common good.

Krista Tippett:
Let’s turn to rituals. Desmond, how do you think Jesus’ approach to rituals—such as his healing on the Sabbath—can inform our practices today?

Desmond Tutu (legacy):
Jesus reminded us that rituals should serve people, not the other way around. He healed on the Sabbath to show that compassion always outweighs legalism. Today, this teaches us that our rituals—whether religious or cultural—must remain tools for love, healing, and connection. When they become rigid or exclusive, they lose their purpose.

Krista Tippett:
C.S. Lewis, in your work, you often explored the tension between outward rituals and inward transformation. How do you think Jesus resolved this tension?

C.S. Lewis (legacy):
Jesus prioritized the heart. He said, “It is not what goes into the mouth that defiles a person, but what comes out of the mouth.” Rituals are valuable when they guide us toward God, but they become meaningless if they’re performed without love or humility. True worship is about aligning our hearts with God’s will and letting that shape our actions.

Krista Tippett:
John, from a historical perspective, how did Jesus’ challenges to rituals disrupt the religious norms of his time?

John Dominic Crossan:
Jesus disrupted the idea that holiness is achieved through external practices. He broke bread with sinners, touched the unclean, and healed on the Sabbath—all actions that defied ritual purity laws. These acts were revolutionary because they redefined holiness as relational and inclusive, rather than ritualistic. His message was that love and mercy are the true marks of faith.

Krista Tippett:
This conversation has been both challenging and enlightening. Jesus’ teachings on wealth and rituals call us to examine our priorities, resist materialism, and practice rituals that are rooted in love and justice. Thank you, Desmond, C.S., and John, for your profound insights. I look forward to our next session.

Summary: 10 Modern Beliefs Shaped After Jesus

Short Bios:

Krista Tippett (Moderator):
Krista is the Peabody Award-winning host of On Being and a renowned journalist known for exploring spirituality, ethics, and the human condition through thoughtful conversations.

Richard Rohr:
A Franciscan friar and theologian, Richard is the founder of the Center for Action and Contemplation, known for his teachings on the universal Christ and non-dual spirituality.

N.T. Wright:
A respected New Testament scholar and former Bishop of Durham, Wright has written extensively on the historical Jesus, early Christianity, and the Kingdom of God.

Elaine Pagels:
An award-winning historian and author, Pagels is renowned for her research on early Christianity and the Gnostic Gospels, exploring the diverse origins of Christian thought.

Bart D. Ehrman:
A biblical scholar and historian, Ehrman is known for critically examining the development of Christian scriptures and doctrines in historical contexts.

John Dominic Crossan:
A leading scholar on the historical Jesus, Crossan co-founded the Jesus Seminar and focuses on Jesus’ teachings on justice and communal living.

Thich Nhat Hanh (Legacy):
A beloved Buddhist monk and teacher, Thich Nhat Hanh (1926–2022) emphasized mindfulness, compassion, and interfaith dialogue, resonating deeply with Jesus’ teachings on love.

Desmond Tutu (Legacy):
The late Archbishop and Nobel Peace Prize laureate, Tutu was a global advocate for justice, reconciliation, and human dignity, embodying the principles of Jesus’ message.

Pope Francis:
The current leader of the Catholic Church, Pope Francis champions humility, inclusivity, and social justice, often challenging institutional rigidity.

C.S. Lewis (Legacy):
One of the 20th century’s most beloved Christian writers, Lewis explored faith, morality, and spirituality in works like Mere Christianity and The Chronicles of Narnia.