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Baptists have strived to avoid doctrinal statements that “resembled a creed or statement of beliefs to which their people were forced to subscribe.” Confessions of faith were however at times solidified at the precipice of doctrinal dispute. The Baptist Faith and Messages doctrinal statements were written and revised on three occasions in the face of such discord. This paper seeks to identify that, while the three versions have significant differences in vocabulary to combat the cultural issues of the time, all three remain unchanged in their core message and remain cohesive with traditional Baptist teaching.
The evolution controversy in the early 20th century generated the need to react to the heresy by modifying the New Hampshire Confession of 1833 in a manner that reinstated Baptist faith by applying the same biblical principles amidst a changing culture. The Baptist Faith and Messages was thus created as a doctrinal statement of confession to affirm biblical beliefs without a creedal formula. A similar need arose to revise the BFM in 1963 in order to defend the entire Bible as the inspired Word of God in contrast to the Ralph H. Elliot controversy. The need for the 2000 version of the BFM arose in part due to the egalitarian view, which allowed females the same offices as men (such as elders and pastors), which Baptists have traditionally reserved for men alone.
The doctrinal statement of 1925, section XII, offers a basic overview that the church body of Christ are to be baptized, observe the ordinances, be governed by Christ’s laws, exercise the gifts, rights and privileges of the Word, and extend the gospel to the ends of the earth. The specific church offices are defined as: bishops or elders, and deacons. T...
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Works Cited
Cooperative Baptist Fellowship. “What’s All the Fuss About? An Analysis of the ‘Baptist Faith & Message’ Statement and What it Could Mean for You and Your Church.” Cooperative Baptist Fellowship: 1-12, accessed January 18, 2014, http://thefellowship.info/cbf/files/95/955dae4b-2262-4b38-b982-19fb2f8ebdf4.pdf.
Hammett, John S. Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology. Grand Rapids, MI: Kregel Publications, 2005.
McBeth, H. Leon. The Baptist Heritage: Four Centuries of Baptist Witness. Nashville, TN: Broadman Press, 1987.
Wills, Gregory. “The Church, BF&M Article 6.” In “An Exposition from the Faculty of The Southern Baptist Theological Seminary on The Baptist Faith and Message 2000.” The Southern Baptist Theological Seminary: 22-23, accessed January 18, 2014, http://www.sbts.edu/documents/bfmexposition.pdf.
Webber, Christopher. Welcome to the Episcopal Church: An Introduction to Its History, Faith, and Worship. Harrisburg, PA: Morehouse Pub., 1999. Print.
Parishioners often ask me if there is really any difference between United Methodist and the Baptists down the road. The answer, “quite a lot,” generally surprises them. When they ask me to explain, I often point them in the direction of our polity and the theology it reflects.
· Lewis, CS. Mere Christianity. New York: Doubleday, 1982. · McBride, David. The Story of the Church.
Hatch tells the reader that the religious communication changed in only two ways in the years following the American Revolution. The first way in which religious communication was that “clergy men lost their unrivaled position as authoritative sources of information (Hatch 125).” The second way in which the religious communication changed “was an explosion of popular printed material (Hatch 125).” This explosion of printed word changed Protestant Christianity. Exploiting of the press many pamphlets, tracts, books, songs and newspapers were published in order to extend the reach of Christianity and to battle other religions and naysayers. But even men of proper learning and character found it difficult to infuse elitist communication and gospel for the common man (Hatch 128). Elias Smith contented, “and all Christians have a right to propagate it, I do also declare, that every Christian has a r...
In Walter B. Shurden’s The Baptist Identity, he looks at four of the core elements, or freedoms, that shape and mold Baptist theology and their identity. The four core concepts he explores in his book are Bible freedom, soul freedom, church freedom, and religious freedom. While looking at these four values, he examines how they mold and shape the Baptist identity and how they came to be. The origin to each of these values in the Baptist tradition is addressed as well as their benefits and draw backs. He explains their purpose and necessity in the Baptist denomination and how it effects the denomination as a whole.
LifeWay Research focuses on topics such as church leadership, theology, church practices, and ethnic issues. However, they do not limit themselves to the betterment of the Church. There is also a strong emphasis on the unchurched in their projects. They have and continue to focus on outreach, evangelism, and missions. With that being said, it is the opinion of this writer that because of the phenomenal work of LifeWay and their dependence on God, the future of the Southern Baptist Church is in good hands.
Jenkins, Phillips. The Lost History of Christianity. New York: HarperCollins Publishers, 2008. Print. Phillips, Jonathan.
Lippy, Charles H., and Peter W. Williams. Encyclopedia of the American religious experience: studies of traditions and movements. New York: Scribner, 1988. Print.
Richardson, William E., and Dave Kidd. “Articles.” Pentecostal Evangel. General Council of the Assemblies of God. Web. 13 Nov. 2011.
Sweet, Leonard I. Communication and Change in American Religious History. Grand Rapids, MI: William B. Eerdmans Publishing, 1993.
Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. Grand Rapids, MI: Baker Academic, 2009.
Harrison, Everett F. Interpreting Acts the Expanding Church. Grand Rapids: Academic Books, 1997. 151-52. Print.
Crow, Mandy, ed. Ecmagazine. essential connection / lifeway christian resources, 24 June 2011. Web. 3 Nov. 2013. .
“I believe in God, the Father Almighty, maker of heaven and earth…” The words of the Apostles’ Creed are familiar to many Christians. “I baptise you in the name of the Father, the Son, and the Holy Spirit” are words that every Christian has heard several times. And yet, Protestant Christians are at a loss as to how to explain the doctrine of the Trinity, or to identify the origins of the Apostles’ Creed. Professor Williams resolutely answers these questions, citing “Tradition” as their source. The post- apostolic era, Pre-Reformation theological illiteracy of Protestant Christians, particularly those belonging to the Evangelical or “Free” church, movements have caused deep divides and fragmentation, Williams argues. At the root of this issue is the inability to see past the perceived interference of the state in the church’s affairs, and an unwarranted rejection of the Tradition that the Holy Spirit worked to plant during this time.
“ Meyer. 916-17 Emanuel, James A. “Hughes’s Attitudes toward Religion.” Meyer. 914-15. The. Hughes, a.k.a.