03.02. Chapter 2a: Doctrine

God help me, Amen." Indifferentism about doctrine makes no heroes of the faith.

Still another difference of opinion concerns the nature and prerogatives of the Christian ministry. According to Anglican doctrine, the bishops are in possession of an authority which has been handed down to them, by successive ordination, from the apostles of the Lord, and without such ordination there is no valid priesthood. Other churches deny this doctrine of "apostolic succession," and hold a different view of the ministry. Here again, the difference is no trifle, and we have little sympathy with those who in the mere interests of Church efficiency try to induce Anglicans to let down the barrier which their principles have led them to erect. But despite the importance of this difference, it does not descend to the very roots. Even to the conscientious Anglican himself, though he regards the members of other bodies as in schism, Christian fellowship with individuals in those other bodies is still possible; and certainly those who reject the Anglican view of the ministry can regard the Anglican Church as a genuine and very noble member in the body of Christ.

Another difference of opinion is that between the Calvinistic or Reformed theology and the Arminianism which appears in the Methodist Church. It is difficult to see how any one who has really studied the question can regard that difference as an unimportant matter. On the contrary’ it touches very closely some of the profoundest things of the Christian faith. A Calvinist is constrained to regard the Arminian theology as a serious impoverishment of the Scripture doctrine of divine grace, and equally serious is the view which the Arminian must hold as to the doctrine of the Reformed Churches. Yet here again, true evangelical fellowship is possible between those who hold, with regard to some exceedingly important matters, sharply opposing views.

Far more serious still is the division between the Church of Rome and evangelical Protestantism in all its forms. Yet how great is the common heritage which unites the Roman Catholic Church, with its maintenance of the authority of Holy Scripture and with its acceptance of the great early creeds, to devout Protestants today! We would not indeed obscure the difference which divides us from Rome. The gulf is indeed profound. But profound as it is, it seems almost trifling compared to the abyss which stands between us and many ministers of our own Church. The Church of Rome may represent a perversion of the Christian religion; but naturalistic liberalism is not Christianity at all. That does not mean that conservatives and liberals must live in personal animosity. It does not involve any lack of sympathy on our part for those who have felt obliged by the current of the times to relinquish their confidence in the strange message of the Cross. Many ties—ties of blood, of citizenship, of ethical aims, of humanitarian endeavor—unite us to those who have abandoned the gospel. We trust that those ties may never be weakened, and that ultimately they may serve some purpose in the propagation of the Christian faith. But Christian service consists primarily in the propagation of a message, and specifically Christian fellowship exists only between those to whom the message has become the very basis of all life. The character of Christianity as founded upon a message is summed up in the words of the eighth verse of the first chapter of Acts—"Ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth." It is entirely unnecessary, for the present purpose, to argue about the historical value of the Book of Acts or to discuss the question whether Jesus really spoke the words just quoted. In any case the verse must be recognized as an adequate summary of what is known about primitive Christianity. From the beginning Christianity was a campaign of witnessing. And the witnessing did not concern merely what Jesus was doing within the recesses of the individual life. To take the words of Acts in that way is to do violence to the context and to all the evidence. On the contrary, the Epistles of Paul and all the sources make it abundantly plain that the testimony was primarily not to inner spiritual facts but to what Jesus had done once for all in His death and resurrection.

Christianity is based, then, upon an account of something that happened, and the Christian worker is primarily a witness. But if so, it is rather important that the Christian worker should tell the truth. When a man takes his seat upon the witness stand, it makes little difference what the cut of his coat is, or whether his sentences are nicely turned. The important thing is that he tell the truth, the whole truth, and nothing but the truth. If we are to be truly Christians, then, it does make a vast difference what our teachings are, and it is by no means aside from the point to set forth the teachings of Christianity in contrast with the teachings of the chief modern rival of Christianity. The chief modern rival of Christianity is "liberalism." An examination of the teachings of liberalism in comparison with those of Christianity will show that at every point the two movements are in direct opposition. That examination will now be undertaken, though merely in a summary and cursory way.