{"id":78369,"date":"2019-02-11T17:15:09","date_gmt":"2019-02-11T22:15:09","guid":{"rendered":"http:\/\/kendallharmon.net\/?p=78369"},"modified":"2022-07-23T11:34:32","modified_gmt":"2022-07-23T15:34:32","slug":"ca-stephen-noll-when-is-good-disagreement-not-good-when-it-contradicts-gods-word","status":"publish","type":"post","link":"https:\/\/kendallharmon.net\/?p=78369","title":{"rendered":"(CA) Stephen Noll–When Is \u201cgood Disagreement\u201d Not Good? When It Contradicts God\u2019s Word"},"content":{"rendered":"

Finally, the Rev. Dr. Brett Cane, a Canadian Anglican serving in Egypt, has written an article on \u201cBiblical Perspectives on Staying in Fellowship<\/a>.\u201d Having noted Paul\u2019s exhortation to seek the unity of the Spirit in the bond of peace and Jesus\u2019 parable of the wheat and tares and His prayer for unity (Ephesians 4:1-4; Matthew 13:24-30,36-43; John 17:20-23), Dr. Cane concludes:<\/p>\n

It is often uncomfortable to be in fellowship with those with whom we disagree\u2026 From my perspective, liberals are good at asking questions \u2013 conservatives are not. In that sense, Jesus was a true liberal in relationship to the religious establishment of his time. However, Jesus was deeply rooted in the Scriptures and was able to give answers. In my opinion, that is why the liberal needs the conservative \u2013 to give answers from a Biblical perspective. We need one another; we need to stay in fellowship.<\/p>\n

Is it really true that conservatives are not liberal? In the pre-Gafcon book The Way, the Truth and the Life<\/a>, we wrote:<\/p>\n

Besides its emphasis on the Gospel, Evangelical Anglicanism has another side: a spirit of liberality\u2026 Liberality of spirit characterizes the Anglican via media approach to doctrinal, liturgical and pastoral matters, which seeks to be firm in matters of salvation and modest with regard to secondary or \u2018indifferent\u2019 matters (adiaphora<\/em>). Going back to John Jewell and Richard Hooker, this \u201csweet reasonableness\u201d (Titus 3:2) has been a hallmark of Anglican writers, with George Herbert, C.S. Lewis, and John Stott being prime examples. (page 36)<\/p>\n

By contrast, my experience of contemporary liberals is that they are supremely illiberal<\/em>. Take the example of the Episcopal Church USA and Anglican Church of Canada. Having been warned by the Lambeth Conference in 1998 not to proceed with homosexual ordinations and same-sex unions, they bulldozed their way ahead, reducing the Communion to rubble. And now various other \u201cliberal\u201d churches are following suit, with the Church of England not far behind. Does anyone really imagine that as a result of weeks-long indaba<\/em> at Lambeth 2020, the \u201cliberals\u201d will listen to the conservative answers from Scripture? Is there any way \u201cliberals\u201d will come to one mind with Richard Hooker when he says: \u201cwhat Scripture doth plainly deliver, to that the first place both of credit [faith] and obedience is due\u201d? The Bishop of Bangor is a case in point.<\/p>\n

In a recent collection of essays titled Good Disagreement: Grace and Truth in a Divided Church<\/a><\/em>, two Anglican New Testament scholars examine the way in which Jesus and the apostolic church dealt with controversy and division. Dr. Michael Thompson explains that Jesus\u2019 own teaching and ministry caused a \u201ctear\u201d in the garment of Judaism and a \u201csword\u201d splitting families apart: \u201cthere is no indication that Jesus sought deliberately to divide his hearers; it was the inevitable result of a message which some joyfully accepted but others rejected or simply did not understand\u201d (page 44). One might say that \u201cgrace\u201d and \u201ctruth\u201d are not really opposites: the Good News of God\u2019s grace and truth in Jesus causes some to turn to the light and others to hold fast to the darkness (John 3:17-21).<\/p>\n

Dr. Thompson points to texts in which Jesus warns against judging one another (Matthew 7:1) and others where He insists on church discipline (Matthew 18:15-18). He goes on to consider texts in which, on the one hand, the apostles warn against factions in the church (e.g., 1 Corinthians 1-3), while on the other hand they condemn false teachers (2 Peter 2).<\/p>\n

Thompson notes in conclusion that the apostles excluded individuals and not entire congregations. I do not think this is quite right. The early church was not an institution in the modern sense but a fellowship recognized by the apostles and their successors. Hence St. John can declare concerning a heretical faction: \u201cThey went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us\u201d (1 John 2:19).<\/p>\n

The Gafcon and Global South movements have warned repeatedly concerning a false Gospel in the Episcopal Church and others. Unfortunately, since the formal \u201cInstruments of Communion\u201d have failed to deal with this \u201cleaven of the Pharisees,\u201d it has infected the entire communion. Hence Gafcon has stated<\/a>: \u201cWe are not leaving the Anglican Communion; we are the majority of the Anglican Communion seeking to remain faithful to our Anglican heritage.\u201d<\/p>\n

Read it all<\/a>.<\/p>\n

\n

“if you have are getting your degree today and you have not yet received your B.A. from God, i.e, being born again of the spirit of God, then you are missing the key promise of a UCU education, the promise of eternal life with Jesus Christ” said Prof. Stephen Noll, pic.twitter.com\/NBO4Pc24N8<\/a><\/p>\n

\u2014 Uganda Christian University (@UCUniversity) October 26, 2018<\/a><\/p><\/blockquote>\n