Scholars Crossing SOR Faculty Publications and Presentations 1983 Doctrinal Differences: Do they Matter? Edward Hindson Liberty University, [email protected] Ed Dobson Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Hindson, Edward and Dobson, Ed, "Doctrinal Differences: Do they Matter?" (1983). SOR Faculty Publications and Presentations. 141. https://digitalcommons.liberty.edu/sor_fac_pubs/141 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Doctrinal Differences: don on ( 10 years t by Ed Dobson and Ed Hindson Do They Matter? yet to b liberal c lions. he threat of persecution has always brought about suppression of religious variety in favor of a state greater Christian unity and purged the carnality of One of the criticisms of the medieval church against - T the church. Anyone who has ever preached in the Luther was that he would open a "Pandora's Box" of religious lithe' Third World countries cannot help but be impressed with the beliefs if he were to take the authority of the church and place deep sincerity of the church there. Because of the overwhelm­ it in the hands of a common layman having the right to inter~ imprE ing effects of war and poverty, there exists a brand of Chris­ pret the Bible for himself. Luther's response was, "Better that comil tianity that surpasses anything known in the United States than the evils of ecclesiastical tyranny!" I exterl today. Christians are extremely serious imd dedicated to serv­ While the differences that divide us may seem trivial to a" cenh'j ing our Lord Jesus Christ. There is very little talk of the kind non-Christian, those differences mark a unique and distinC:!"abOU1 of frivolities that so often characterize American churches. tive contribution of the various aspects of American Chris· .,of the Third World Christians are not interested in programs tianity. The formal state religious atmosphere of Europe ~ and promotions, nor easier ways to convince people of the certainly foreign to the vibrant and virile forms of Christiani'I'., ___ gospel. Rather, they are interested in a deep and personal ty in America. We have historic denominations such as BalY relationship with the living Christ. Everywhere there is tist, Catholic, Episcopalian, Lutheran, Methodist, and evidence of a dynamic church which attracts thousands by Presbyterian. We also have distinctive varieties within these I Whilt the quality of the lives of Christian believers. While some un­ mainline denominations: Southern Methodist, Orthodox I some, doubtedly attempt to use the poverty of the church in the Presbyterian, Reformed Episcopalian, Conservative Baptist,' his own Third World to promote the efforts of conciliation as an end and Missouri Synod Lutheran, to name but a few. In fact, fight 0' in itself, it is also apparent that genuine togetherness is being "Becaust experienced by believers of all types. One pastor put it this .. importaJ way: "When bullets are flying overhead, you do not bother to Hhen it 1 ask someone what his theological beliefs are if he is a brother If the Bible is important to one's i, and in Christ." Christian belief, then it matters greatly . expressic Under such pressure, the church of Jesus Christ has often to him what it says and what it means. learned the true meaning oflove, joy, and peace. Churches in many parts of the world today do not have the luxury to disagree, which we have in the United States. Because of prosperity and affluence, the American church has had the there are over one hundred kinds of Baptists in the opportunity to grow and expand to great proportions, while States alone! maintaining great doctrinal differences that undoubtedly will Beyond the mainline denominations we have remain at the core of our unique expression of the Christian scores of smaller denominations, sects, and cults: faith. It is highly unlikely, apart from external persecution, Apostolic, Brethren, Christadelphian, the Church of that American Christians will bury their differences in the Christian Science, Friends, Jehovah's Witnesses, __ ~,nll'"'" decade or even the century ahead! Mormon, Nazarene, Pentecostal, Unitarian, etc. One not have to agree with these various expressions of '_;nl";,$llm'r~ Division Is the Distinctive belief to appreciate the liberty to choose to believe of Democracy one wishes according to the dictates of his own In a free democratic society, where every individual has Conciliation or Compromise? opportunity to hold his own distinct belief and practice, we have experienced the rise of virtually hundreds of religious Beyond the basic denominational labels that separate denominations. While this certainly may seem confusing to as Christian believers in this country, there are also a some, it is definitely better than the alternative, which is the of theological labels that divide us. It is naive to believe p FUNDAMENTALIST reat theological issues separating tian love and forgiveness, or whether it the Charismatic Movement in the h g tedC Ivinists an A rmmlans,.. Ch'ansmat- was a compromise with weakness and 1960s and 1970s. With emphasis on the . aand non-Charismatics, Fundamen­ infidelity. Throughout her history experience of receiving the baptism of lC~istS and Liberals will be reconciled these two issues have been a matter of the Holy Spirit and the resultant ex­ fa'thin our lifetime, let alone within the concern to Christian believers. pression of the gift of tongues, 'ill twenty years of this century. At- Charismatics tend to take the attitude ~t Cooperation or Confusion? a(l1pts at conCl'1' latory movements h ave that "doctrine divides, love unites." rebeen many and' vane d' m recent years. Christians favoring cooperation Non-Charismatics cannot underesti­ The so-called Ecumenical Movement despite denominational differences mate the tremendous conciliatory im­ ttempted to unify the various mainline have normally tended to emphasize pact that the Charismatic Movement is denominations in the 1960s. An off­ unity based on a common commitment making on American Christianity. ences: shoot of this attemp~ was the Consulta­ to Christ. However, the understanding Charismatic television, radio, Bible tion on Church Umon (COCU). After of this matter has varied greatly with studies, businessmen's meetings, etc., 20 years the Ecumenical Movement has different ecclesiastical and theological have leaped over the barrier of religious atter? yet to bring together even the more movements. The early days of the and denominational ecclesiasticism liberal of our Protestant denomina­ twentieth century saw Fundamentalists right into the living room of the dons. of all denominational stripes rally average American. Isolated from his together around the cardinal doctrines 8f a state religion. of the Christian faith (the inspiration rch against Martin of Scripture, the Virgin Birth and deity l'S Box" of religious liThe world will not be of Christ, His substitutionary atone­ Unity and cooperation e church and place impressed by a mere ment, His literal Resurrection and His among true Christians g the right to inter. Second Coming). In those days, Fun­ must always be based ~ was, "Better that, coming together in damentalism brought together men of externals while there is diverse backgrounds such as J. upon adherence to the ly seem trivial to a central disagreement Gresham Machen, Clarence Macartney essential doctrines of the mique and distinc· about the fundamentals (Presbyterian),]. Frank Norris, William Bible. f American Chris· of the faith." Bell Riley (Baptist), and Bob Jones, Sr. )here of Europe is (Methodist). In the early days of Fun­ 8rms of Christiani· damentalism, the movement was ltions such as Bap· united by its distinctive belief in the denominational affiliation, the viewer Methodist, and divinity of Christ, the inspiration of the is challenged to examine Christian :ieties within these While this may seem disconcerting Scriptures, and the necessity of per­ belief for himself. Without a doubt the hodist, Orthodox to some, one writer recently answered sonal conversion, etc. Charismatic Movement has done more nservative Baptist, his own question: "Why do Christians Even before the Fundamentalist to de-emphasize doctrinal differences but a few. In fact, fight over the Bible?" His reply: controversy, some Christian groups among varying Christian groups than "Because they believe it!" If the Bible is were emphasizing "No creed but any other religious movement in the important to one's Christian belief, Christ; no law but love." While certain­ twentieth century. While this may be a then it matters greatly to him what it ly not denying the centrality of the doc­ cause of great rejoicing to Charis­ ne's says and what it means. If his religious trine of the person and work of Christ, matics, it is a cause of great concern to ers greatly expression can do without the Bible, these more moderate evangelicals were Fundamentalists who fear that the doc­ [i it means. one is more likely to accommodate willing to work with those of varying trinal beliefs upon which the Christian other beliefs regarding doctrinal mat­ denominational and theological com­ faith is founded may well be swept aside ters. mitments. In time the issue of concilia­ in the rising torrent of "conciliation at From the earliest times of church tion reached its apex in two different all costs." history debates have always waged be­ and distinctive arenas. The first was in tists in the United Christianity and the Centrality tween the issues of conciliation and regard to the issue of Cooperative of Truth we have literally compromise. In the early days of the Evangelism related to the crusade d cults: Adventist, Church, Roman persecution drove ministry of Evangelist Billy Graham.