Aspect 6(a): A Mission Centered on the Gospel (factionalism, non-fellowship, theological triage, liberalism, fundamentalism, Calvinism, contextualization)
(By: Danny Akin & Bruce Ashford)
Paul warns the Corinthians about the danger of factional battles in the church. In our opinion, this also applies to seminary communities, agencies and institutions, and indeed to the whole of our convention. Sometimes, the battles we fight are necessary and we wage them in an appropriate manner. But sometimes the battles are unnecessary and/or they are waged inappropriately. Often, unnecessary battles are waged because a group of people are excited about a particular idea, movement, or tradition. They begin to condescend or castigate, and seek to exclude, anybody who doesn’t share their ideas, emphasis, jargon, or agenda. The idea, movement, or tradition becomes a virtual test of orthodoxy.
Perhaps no person, church, network, or denomination is exempt from such a temptation, and Baptists are no exception. Sometimes we wage unnecessary wars and sometimes this stems from a doctrine of “separation” (sometimes known as the doctrine of non-fellowship). This doctrine is based upon such passages of Scripture as Amos 3:3: “Can two walk together except they be agreed?” For some, this doctrine means merely that we should separate ourselves from worldliness. For others, it means that we should separate ourselves from those who do not separate themselves from worldliness. Still others, however, would disallow fellowship (and sometimes friendship) with those who differ from them in any matter of theology (e.g. the particulars of one’s position on the rapture), physical life (e.g. preference in apparel or music), or social life (e.g. one’s friendship with a controversial person or preacher). The result is a flattening of all theological and practical categories as if they are of equal weight and importance. For a time, I (Bruce Ashford) walked in Independent Baptist circles where such “third degree separation” is practiced. Although I admire many of these men and am thankful for what I have learned from them, this doctrine is one of the primary reasons I left those circles.
Within the Southern Baptist Convention, there have been more than a few controversies since the Conservative Resurgence. There have been public disagreements over worship styles, contextualization, Calvinism, apparel, spiritual gifts, etc. These disagreements have sometimes become major battles. One thing that is needed is a way of determining which issues are worth fighting over and which are not, as well as how certain disagreements affect our ability to cooperate with one another at various levels.
Al Mohler has proposed that the hospital emergency room provides an apt analogy for how we might make such determinations. We have applauded this model on numerous occasions. Those who are reading this blog might have had opportunity to see the goings-on of the “triage” unit of an emergency room. In triage, the doctors and nurses determine the priority of the diseases and injuries that will be treated. Shotgun wounds are treated before ankle sprains, and seizures before bunions. This is because certain diseases and injuries strike at the heart of one’s well being, while others are less life-threatening.
Pastors, theologians and missionaries would benefit from the same sort of triage. When deciding with whom we will partner and in what way, and when deciding which battles need to be fought and in what way, it is helpful to distinguish which doctrines are more primary and which are less so. Primary doctrines are those which are most essential to Christian faith. Without believing such doctrines as the Trinity, the Incarnation, and salvation by grace through faith alone, one’s belief is not Christian.
Secondary doctrines are those over which born-again believers may often disagree, but which do not strike as closely at the heart of the faith. Two examples are the meaning and mode of baptism, and gender roles in the church. Disagreement on these doctrines does significantly affect the way in which churches and believers relate to one another. For example, although Presbyterians and Baptists may evangelize together and form close friendships, a Baptist and a Presbyterian could not plant a church together precisely because of their differences on church government and on the meaning and mode of baptism. Some secondary doctrines bear more heavily on primary doctrines than others.
Apart from primary and secondary doctrines, there are those which we can call tertiary. These are doctrines over which Christians may disagree and yet keep the closest of fellowship between networks, between churches, and between individual Christians. An example of a tertiary doctrine would be the timing of the rapture during the period of tribulation.
This does not mean that we avoid controversy at all costs. As one theologian (in his better days) pointed out, lack of controversy is either a sign of theological death or theological maturity. We hope to avoid the former and strive for the latter. Nor does this mean that we view secondary or tertiary doctrines as insignificant. “A structure of theological triage,” Mohler writes, “does not imply that Christians may take any biblical truth with less than full seriousness. We are charged to embrace and to teach the comprehensive truthfulness of the Christian faith as revealed in the Holy Scriptures. There are no insignificant doctrines revealed in the Bible, but there is an essential foundation of truth that undergirds the entire system of biblical truth.” It does, however, mean that we can have close fellowship with those who differ from us on tertiary issues but decreasing levels of fellowship when we disagree on secondary issues. The upshot of this whole discussion is that we must avoid the liberal extreme of refusing to admit that there are such things as primary doctrines, as well as the fundamentalist extreme of elevating tertiary issues to the status of primary importance.
 We owe this point to John Frame. See his booklet published by Reformed Theological Seminary: Studying Theology as a Servant of Jesus, p.18.
 See R. Albert Mohler Jr., “Has Theology a Future in the Southern Baptist Convention? Toward a Renewed Theological Framework,” in Beyond the Impasse? Ed. Robison B. James and David S. Dockery (Nashville: Broadman & Holman, 1992), 91-117, and R. Albert Mohler Jr., “The Pastor as Theologian,” in A Theology for the Church, ed. Daniel L. Akin (Nashville: B&H, 2007), 930-32.
 Clark Pinnock, “A New Reformation: A Challenge to Southern Baptists,” (New Orleans: NOBTS, 1968), 3.
 Mohler, “A Call for Theological Triage and Christian Maturity,” http://www.albertmohler.com/commentary_read.php?cdate=2004-05-20.