The Sword and Trumpet is committed to “defend, proclaim, and promote the whole Gospel of our Savior and Lord, Jesus Christ, as revealed in the Holy Scriptures.” This is done by “exposing and opposing doctrinal error which compromises the faith and leads to apostasy.” From the beginning, we have sought to not only “proclaim” and “promote” the Gospel but also to “defend” it against error. This has often incited criticism from those who prefer the tranquility of tolerance to the tumult which invariably comes when we “contend for the faith” (Jude 3). Yet Scripture and history demonstrate that unless we defend the gospel against threats we will inevitably lose it.
Though there are many appropriate reasons to publish a periodical like this one, we remain committed to the founding vision. In the second issue of The Sword and Trumpet (published in 1929), George Brunk I wrote, “We felt that there was room and great need for a paper that would specialize in defense of our faith and expose without apologies all forms of error which threaten our Church.” This approach has often been perceived as uncharitable, yet it proceeds from the desire to see the Church remain pure and faithful to Christ. Exposing error is essential to promoting the Gospel, much as pulling weeds is essential to maintaining a healthy garden.
So we must pull the weeds of error. In the first editorial in this series we asked the question “What is error?” In the second, we asked “Where does error come from?” Now we will ask and begin to answer a third question, “How should we defend the Gospel from error?” Following the wording of the Mission Statement, we are committed to defend the gospel by exposing and opposing doctrinal error.
The Standard of Truth
Before error can be rooted out it must be identified. To do this we need an established standard which we can use to measure truth and error. And, of course, the Bible is that standard. The Bible—the inspired, infallible word of God—is the authority by which all claims to truth must be measured. It shows things as they actually are. It is described as a “mirror” which reveals the true state of a man (cf. James 1:22-25). It is a “sword” which cuts to our core, discerning “the thoughts and intents of the heart” (cf. Hebrews 4:12). It is a “light” which exposes good deeds and evil (cf. John 3:19-21). We must not determine error by popular opinion, nor by who agrees or disagrees with it, nor by what is most palatable or rational, nor even by tradition. Rather, Scripture is the sole authority by which we detect error.
This does not displace historical analysis. We do need to consult historic writings, confessions of faith, etc. to be aware of what Christians have believed—and how they have handled particular errors. Many controversies have been settled by Christians of the past, and we are helped if we consult with them. These controversies do not need to be resurrected for another full debate. But these conclusions serve only as a supplement to the authoritative Scriptures—not as a replacement.
When determining if a teaching constitutes error, the primary question is whether or not it is consistent with the biblical material. This is vital. If we gauge error by another standard, we risk calling error truth or calling truth error. Some ideas we hold near and dear may actually be out of step with Scripture; others we reject may in fact be what the Bible teaches. It is possible to think a concept is “the traditional view” when it may in fact only be the consensus of the generation before you—and may not match the biblical material. Or we may be tempted to follow the prevailing view of whatever group we are a part of, even when it departs from Scripture. Any approach which dislodges Scripture from its place as the ultimate authority will in the end produce faulty diagnoses of truth and error.