p. 4 (100) | DOCTRINE AND DOGMA by G. C. Tenney

Pacific Press Publishing Company · Oakland, California · Feb 17, 1898

DOCTRINE AND DOGMA.

By G. C. Tenney

In our day these words have fallen into disrepute. It is partly because of the injuries inflicted upon their character by their devotees, but more particularly because of the tendency and temper of modern religious thought. Says the apostle, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears.” That time has now come. The “itching ears” pertain to the subject of the sentence rather than to the teachers. To transfer the word somewhat would better give their meaning. But, having itching ears, they shall, after their own lusts, heap to themselves teachers. These ears demand tickling. They must be gratified by something startling or sensational.

The plain, simple truths of the Gospel of peace do not satisfy the public ears to-day. Sound doctrine is old-fashioned,—an antiquated relic of times when men used to think. It belongs to the age now passed away, when the Bible was clothed with authority, when its utterances were a sufficient guide to human thought and conclusion. Now a man with doctrine which he can not or will not trample underfoot is a religious genius belonging to a past generation. But the apostle speaks of this time in tones of meaning. He would not have us to be like that. He would not have us fear or refuse sound doctrine.

In its scriptural use, the word “doctrine” simply refers to teaching. It is from the same word from which our word “didactics” has been formed. To us it carries the additional meaning of specific propositions concerning religious faith or practise. A dogma is a formal statement of religious belief. It is true that to our ears it sounds strongly of the “dog,” and has come to carry with it the idea of a theoretic proposition stated arbitrarily with arrogance. It is true that when doctrine or dogma are presented or accompanied by an arrogant spirit they are unchristian in their effects, because the spirit that accompanies them determines their effect. Consequently, we are admonished to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.”

In order to fulfil this injunction we must have not only the meekness, but also the hope, and for that hope, well-defined scriptural reasons. And we must be prepared to set those reasons forth when they are inquired for.

Doctrines like principles should be fixed and inflexible. Not that one should never modify his principles or alter his doctrines. Indeed, one may change the form of his doctrines without damaging or disturbing his principles, provided that change is made on account of better light having been received, and it brings him into better conformity to the word of truth. What a man really believes determines what he is. The sincerity with which one is attached to sound doctrine is the measure of the permanent influence for good that one is capable of exerting. As the bones support the human form, giving it symmetry, comeliness, and definiteness, so do sound doctrines support a Christian life. Those animals that wear their skeletons outside their flesh are not most admired, not most useful or beautiful. We seldom admire a tree in winter when it stands with bare bones defying the blast. But when that skeleton awakens to life, and is crowned with foliage and blossoms or ripening fruit, then it fills our ideal of a tree. We praise the leaves and fruit, but we know they all grow from rigid limbs.

As Christians we need well-defined, firmly-set doctrines, which shall give shape and substance to our religious lives. Let us shun that foolish sentiment that says, “It makes no difference what a man believes if he is only honest.” It makes a vast difference whether we believe the truth or an error, and whether we believe something or nothing. But, as the skeleton is rounded out with tissues and adorned with grace, as the tree wears its robe of green and its burden of fruit, so should the Christian adorn the doctrine of God our Saviour in all things with the graces and fruits of the Holy Spirit. Let the doctrines of the Holy Scriptures be the support of our religious experience rather than that we should depend upon the flight of feeling or sensation for support.

G. C. TENNEY.