Dialectics vs. Dogma
Stephen Terry
We often look
at the Bible as being a uniform anthology. Perhaps this is because of a
persistent desire to want to believe that God dictated the contents to His
faithful human scribes. However when we examine the text, we discover many
different perspectives that sometimes conflict with one another. In the New
Testament, for example we have Johannine, Jacobine, Petrine and Pauline
theologies presented. It may be wrong for us to try to create an appearance of
unity on all fronts in the interests of uniformity of belief.
When we do
this we tend to write down the final "truth" we have determined as
though there is nothing more to discuss, when nothing could be further from the
truth. Often these "truths" are finalized into creeds for judging one
another's orthodoxy but are little more than battle flags raised by one
political faction that gained dominance over another. It is the nature of
politicians, both secular and religious, to deny orthodoxy to their opponents,
claiming it only for themselves.
Is God pleased
by all of this? Perhaps not. It is God who apparently urges us to reason with
HIm. (Isaiah 1:18), and under inspiration a writer wrote "As iron sharpens
iron, so one person sharpens another." in Proverbs 27:17. God seems to
favor a dialectic process in order to facilitate our spiritual development. In
spite of the rigorous process that, over centuries, excluded many differing
perspectives from the canon, we still have hints of this dialectical approach
to faith in the differing gospels, the several different theological
perspectives, and some of the confrontations recorded in scripture. Perhaps the
most notable of these is that between Paul and Peter. (Galatians 2:11-12)
Perhaps remembering this confrontation, Peter chafed in 2 Peter 3:15-16 that
some of Paul's writings "contain some things that are hard to
understand."
Today in
several ways, we seem to have departed from the vigor of that ancient faith. We
have immobilized belief within concrete creeds and statements of belief. In
many denominations, dialectic has died, replace by one sided dogma presented
from pulpits without opposition or concurrent analysis. Even most Sabbath or
Sunday Schools do not allow much divergence from the pre-approved program, and
should the class tend to wander into dialectics, there are often those in the
class ready to remind the teacher to return to approved dogma, especially if
they feel challenged by the discussion.
Perhaps this
is why so many denominations have arisen over time. Faced with unquestionable
dogma, thinking souls wishing to grow spiritually left their former
denomination to found a new one where their progressive ideas could flourish in
more fertile ground. Unfortunately, each denomination in turn seems to develop
the tendency to move from open dialogue to protecting the unique perspective
that brought them into being in the first place.
In spite of
God's efforts to encourage dialectic, we may be condemned to a cycle of our own
making by attempting to make scripture meet our uniform standards of
interpretation. This may trap us into relying primarily ton dogma for our
faith. The reasoning may be stated as 1) Christ is the truth (John 14:6), 2)
the church is the body of Christ (1 Corinthians 12:27), therefore 3) the church
is the truth. However, this construct is a patchwork from different theologies
that denies the basic sinfulness of all mankind, including those in the church.
(Romans 3:10, 23)
So our
syllogism, although properly constructed has a flaw in either the major or
minor premise either in what they say or how they are understood. Few
Christians would question whether or not Christ is the truth. (Although even
that should be left open to dialogue for the sake of our non-Christian
friends.) Therefore the flaw would appear to be in the minor premise. While the
statement appears true, it may be a matter of definitions.
If we are
equating the term "church" with the modern institutional church, we
may be far from the truth of Christ. Our churches are too often controlled by
power hungry politicians who brook no opposition to dogma, perhaps because it
has become a powerful tool to control challenges to power. We see the same
process in the secular world where laws are often generated with an obvious
purpose of further entrenching established power structures. Gerrymandering is
a prime example of such laws is secular life, while restricting ordination to a
select few who support power as it is currently manifested is an example from
religious life.
However, if we
are equating the term "church" with that vast body of Christ that is
universally ordained and transcends institutional boundaries and is in no way
invested in existing power structures, we may find the syllogism to be more
likely true than not. Such a diverse body by definition is more open to
dialogue and the growth that ensues from a vibrant interplay of perspectives
and experiences. When we, with our dogmas, exclude other Christians over
matters of practice, when we shut down discussion in order to be safely
ensconced in our little corner of Creation, we may be the ones to suffer most
as our spirituality becomes stunted and, if allowed to continue on that course,
may even become warped.
A faith based
on dialectics is a stronger faith, able to stand in the marketplace of ideas. A
faith propped up by dogma may become weaker through lack of confrontation and
challenge. We should challenge everything, even what we might consider the
foundations of our belief system, and yes, even this article. We all grow
through dialogue. The may discover that truth may be in the process more than
in the destination.