Community

Consider how your life story fits into and contributes toward the building of community in your sphere of influence. Remember your individual story fits into God’s larger story, the metanarrative - the overarching story of humankind. For Christians, this metanarrative is the biblical narrative of salvation history - creation, fall, redemption and finally, new creation.

The first thing that popped into my mind when I hear the word “community” is Eastwood. This is the place I spend the majority of my time in, because I am working as a GP there six days a week!

However, I am going to focus this journal entry on the Christian community. It was around 2013 when I came to realise that one can be extremely involved and devoted to a church without actually building deep interpersonal relationships. One can be doing heaps of “discipleship” courses without much discipleship happening. I had grown up task-orientated and goal-orientated because all the role models around me were like that. The church environment I was in was also task-orientated and goal-orientated. Church co-workers were given spreadsheets with tick boxes asking us to tick off the number of times we prayed and studied the bible during the week. Each church co-worker got assigned a few people who we had to regularly talk to and follow up on, and there was a tick box for that too. Although the environment drove us to do certain things, once I got out of that environment, I did not feel a desire to do these things spontaneously. I’m not saying that there is anything wrong with tick boxes to help us get organised. But some people (including me) may be ticking off these boxes without a genuine care for people and get a false sense of security that they are doing something for God whenever they ticked these boxes. There were a few deep interpersonal relationships formed from that environment which continued until today, but the proportion is very small when I take into account how many people I had fellowship with during my time there.

In 2016, I changed church in order to do my field education at a Baptist church. This church is great, but I did not have the guts or the energy to become very involved with the people in this church.

Another example of a Christian community experience was the short medical mission trip I went on this year with Care Ministries International (CMI). Teamwork happened in a pretty amazing fashion. I felt as though I had gone back into the New Testament era where the community of Christ lived together in love. During this trip, I felt a bit closer to where God wants me to be. There is also a sense of “inheritance” during this trip. The previous mission trips to Cambodia organised by CMI comprised of very experienced doctors and dentists around retirement age. This time, the doctors and dentists are mostly under 35, and including several “parent and child” pairings. More on the trip in the following link:

https://dryvonnewang.blogspot.com/2019/06/short-medical-mission-trip-to-vanuatu.html

Now, I am in a transitional period. My husband and I go to different churches. Chris is certain that he wants to stay in his church, which meant I am the one who has to make the switch. His church seems like a great church, and many brothers and sisters there have helped us out in our wedding. Rick Warren said, “We are created for community. You are called to belong, not just believe.” May the hand of God lead the way!

Strategic planning: leadership, discipleship, spiritual formation

(A cruise ship coincidentally passing through when my friends and I went to Milson's point 22Oct, 2017.)

Leadership:

The Chinese culture is authoritarian, which means the Chinese church has a greater tendency towards a model of unhealthy dependency, similar to the biblical example of Moses’ impossible attempt at being the sole leader,[1] where the pastor is expected to be the caretaker for all, the “spiritual doctor”, and the “parent” of the children of God.[2] The pastor may have unhealthy self-expectations, such as having to be omnicompetent and in control of everything, and be driven by a need to be needed, or by guilt.[3] Sometimes congregations may see their pastor as “vicars of Christ” and see themselves “game” critics.[4] When people seem apprehensive about taking on leadership responsibilities, this could be a signal of the tendency for unhealthy dependency.[5]

Matthew28:18 show the ultimate authority is Christ himself. The Lordship of Christ, the oldest and most basic Christian statement of faith, supported the concept of the church as spiritual and non-hierarchical.[6] The Baptists are not alone in proclaiming this conviction, but there is a Baptist emphasis on this.[7] The Baptist ministers are not intermediary priests between God and church members, nor are they vicars of Christ to the church. They are members of their church that walk alongside all the other members.[8] Winslade suggests that Hebrews13:17 in the original language is better translated as we are to “be persuaded by those who are in leadership and yield to them so that they can go in front of you and lead…”[9] This means leaders should not expect the congregation to submit and follow them blindly, but to demonstrate courtesy and respect towards those they lead by giving due time and energy to the process of persuasion when proposing a new idea. Likewise, followers are to demonstrate courtesy and respect towards those who lead by willing to listen and be persuaded by the wisdom of the new idea.[10]

The doctrine of the priesthood of all believers is beautifully seen in Paul’s analogy of the human body (1Corinthians12:12). If the church can put this into practice, the likelihood of unhealthy dependency on pastoral leaders will be reduced. However, this does not imply that all are able to lead or counsel or preach or administer or teach in the life of the church, because such abilities and gifts are given to some, but not to others. We all have a part to play, but we do not all have the same role.[11] Meanwhile, nowhere does the New Testament (NT) promote the idea of a special calling to a ministerial office that is somehow inherently higher and holier than that of others in the church.[12] Ogden believes that the closest thing to a job description of a pastoral role is Ephesians4:11-14: “to equip saints for the work of ministry, for the building up of the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God…”[13] “The equipping pastor initiates the maturing of the body by assisting the people of God to practice the ministries to which they are called.”[14]

McNeal goes further to suggest that the call in the church today is for apostolic leadership[15], a new breed of church leaders that will meet the leadership challenges of what it will take for the church to become more missionally effective,[16] so that the church shifts from an inward focus as a refuge (ie. cruise ship) to an outward focus as doing missions (ie. rescue boat).[17] Rather than just pushing for a growth in the number of members, it is important to remember that people outside the church think church is for church people, and they do not wake up every day wondering what church they can make successful and great.[18] To transform communities,[19] we also need to love the people in the communities. After all, a central focus in Jesus’ ministry was his care and compassion for the poor, and his healing of the sick (Luke4:18-21).[20] The Great Commandment (Matthew22:37-39) tells us to love God and love people.

Discipleship:

While God is infinite, eternal and perfect, humanity is finite, transient and sinful.[21] Not only is our time on earth limited, our ability to love others is also limited. As a Christian grows in Christ-likeness, his/her capacity to love increases while his/her unhealthy dependence on others decreases. It is important to identify the characteristics of mature disciples so that you know what they look like when they get there (Acts2:41-47; John8:31; 13:34, 15:8; Galatians5:22-23).[22]^,[23] Since core values are supposed to explain who you are, these characteristics should form the core values of the church.[24] Furthermore, discipleship is not about throwing some “church club membership” stuff on people. Leadership in a Christian context is typically one of role-modelling, where Paul calls people to follow his example in following the example of Christ (1Corinthians 11:1).[25]

Spiritual formation:

Spiritual formation is the most significant issue facing church leaders for the future.[26] The implementation of spiritual formation in the life of the church is imperative for spiritual renewal and revival. In Zechariah 4:6, the angel says to Zerubbabel, “‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty.” Spiritual formation is not something you begin with but forget as you take the next step. It is continuous.[27] Busier Christians are not necessarily more spiritual.[28] If we are too busy, we have little or no time to reflect, and we lack feedback spiritually, emotionally, psychologically and intellectually. “Most people who die of a heart attack enjoy the process right up to the last limit… Adrenaline feels so good that we actually become addicted to it.”[29] A balanced personal growth involves physical, intellectual and emotional wellness.[30] Scazzero believes it is impossible to be spiritually mature when one is emotionally immature.[31] Peace (Shalom) is a sign of spiritual maturity.[32] Furthermore, we are not simply developing better church members, but people who have a clear sense of mission and a desire to make a difference in the world beyond their church.[33]

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[1] Winslade, A New Kind of Baptist Church, 124.

[2] Ogden, Unfinished Business, 115.

[3] Ogden, Unfinished Business, 121.

[4] Ogden, Unfinished Business, 127.

[5] “CABC-WR NCLS Profile,” National Church Life Survey, accessed Oct17, 2017, http://www.2016ncls.org.au/profile-number

[6] Charles W. Deweese, Baptists and the Lordship of Christ (Brentwood: Baptist History and Heritage Society, 2008), 8.

[7] Deweese, Baptists and the Lordship of Christ, 9.

[8] Winslade, A New Kind of Baptist Church, 222.

[9] Winslade, A New Kind of Baptist Church, 148.

[10] Winslade, A New Kind of Baptist Church, 149.

[11] Winslade, A New Kind of Baptist Church, 108.

[12] Winslade, A New Kind of Baptist Church, 160.

[13] Ogden, Unfinished Business, 131-132.

[14] Ogden, Unfinished Business, 133.

[15] McNeal, Revolution in Leadership, 19.

[16] McNeal, The Present Future, 125.

[17] McNeal, Revolution in Leadership, 33.

[18] McNeal, The Present Future, 10.

[19] McNeal, The Present Future, 42.

[20] Winslade, A New Kind of Baptist Church, 92.

[21] Artur Weiser, The Psalms (London: SCM Press, 1962), 143.

[22] Malphurs, Advanced Strategic Planning, 195.

[23] Malphurs, Advanced Strategic Planning, 197. Disciples are devoted to worship, fellowship, Bible study, evangelism, and service or ministry (Acts2:41-47). John’s gospel: biblical teaching (8:31), love (13:34), fruit bearing (15:8). Fruits of the Spirit (Galatians5:22-23).

[24] Malphurs, Advanced Strategic Planning, 146.

[25] Winslade, A New Kind of Baptist Church, 134.

[26] McNeal, Revolution in Leadership, 100.

[27] Malphurs, Advanced Strategic Planning, 79.

[28] McNeal, Revolution in Leadership, 101.

[29] Pue, Mentoring Leaders, 38.

[30] McNeal, Revolution in Leadership, 102.

[31] Peter Scazzero, Emotionally Health Spirituality. (Grand Rapids: Zondervan, 2017), 17. We are made up of many deep layers underneath our day-to-day awareness. Only the “tip of the iceberg” is visible. The 90% below the surface is often untouched by Jesus.

[32] Pue, Mentoring Leaders, 40.

[33] McNeal, Revolution in Leadership, 42.

What is the Baptist identity?

Abstract:

This essay aims to present a profile of the characteristics of Baptist identity through an analysis of Baptist literature. Although it should not be assumed that Baptists possessed a single, consistent identity, we can see some general patterns: The believer’s baptism and freedom of conscience, baptism by immersion, authority from the Scripture and the Lordship of Christ, individual competency, priesthood of all believers, a “covenanted community” of regenerate believers with a strong emphasis the intentional formation of community in the discipleship process, the autonomy of the local congregation, the separation of church and state whilst standing up for human rights, a distinct Baptist emphasis on missions since the Evangelical Revival, and two ordinances.

Introduction:

John Smyth is recognised as the first Baptist, who baptised himself and his congregation in 1609.[1] Yet, this congregation split in 1610.[2] So comes a saying that this tendency to disagreeing and splitting among Baptists is one consistent feature of Baptist identity.[3] This essay aims to present a profile of the characteristics of Baptist identity through an analysis of Baptist literature.

Baptism and freedom of conscience:

Believer's baptism is a characteristic Baptist identity. From the outset, Baptists have been strong advocates for religious liberty, insisting on freedom to worship God without restraint and outside influence.[4] The freedom of the conscience of the individual[5] assumes the existence of choices and the competency to make choices. Salvation is a free offer from God, free from coercion. Positive human response is required to enact the covenant of salvation.[6] Baptism by immersion is another defining characteristic Baptist identity. The Baptists came to this conclusion because immersion is the only baptismal mode in the New Testament (NT).[7] The Second London Confession, which was a Baptist rewriting of the Westminster Confession[8] says “immersion… is necessary.”[9] In the 1850s Baptists mandated the Greek term baptizo for “baptism” be translated “immersion.”[10] However, Baptists do not see baptism as the most important Baptist distinctive nor insist that baptism is necessary for salvation.[11]

When Smyth’s and his congregation studied NT teachings on baptism, they concluded that Anglican baptism was invalid because the Church of England was a false church[12], and as there was no true church to receive true baptism from, he baptised first himself and then the rest of the congregation.[13] Infant baptism was also invalid because infants cannot exercise free conscience.[14] Smyth believed his congregation was an authentic expression in contrast to corrupt and counterfeit versions[15] and therefore “a true church of true believers”. Today Baptists are less radical, because no Christian communion can claim they are free from defects. Wright suggests that we can look at the rhetoric of “true church” eschatologically, as being something that has yet to be but towards which we are moving in our pilgrimage.[16]

Scripture, authority and individual competency:

Smyth had such a high regard for Scripture that he read and used them in the original language only.[17] Baptists are said to be “radically biblical”, but are often divided over biblical interpretation and doctrine.[18] Some Baptists are fundamentalists, identifying one for one the word of the Scripture and the Word of God. Mainstream Baptists look to the Scripture focused in the Word Incarnate.[19] Manley summarises that “under the authority of God and Lordship of Christ, Scripture as illuminated by the Holy Spirit is the determinative guide for understanding the gospel…”[20] However, commitment to the authority of Scripture does not set the Baptists apart from other Christians because not every Christian theologian committed to biblical authority are Baptists.[21] Furthermore, diverse contexts generated diverse expressions. For instance, in the seventeenth century, the main bodies are the Particular and General Baptists. The Particular Baptists were strictly Calvinistic while the General Baptists were Arminian.[22]

This leads on to the topic of individual competency and believer priesthood. Baptists believe that all regenerated persons[23] came to faith by the freedom of conscience and are therefore competent to interpret and understand Scripture for themselves.[24] Olley reminds us that the issue is not what is believed about the Bible but how the Bible is used in everyday situations, both individual and corporate[25], to live the story of a life shaped by the Bible.[26] Furthermore, “all Christians are called into ministry although there are some called into a ministry of leadership.”[27] In most Baptists understandings, ordination confers no special abilities on the one ordained. In Baptism, the disciple is committed to serve Christ in the church and society, so in a sense all Baptists are ‘ordained’[28]; the pulpit or celebration of the Eucharist and administration of baptism are not restricted to the minister.[29]

Covenanted congregation of regenerate believers:

A Baptist church is viewed as a covenanted congregation of visible saints, “walking together” in the ways of the Lord and “watching over” one another[30], so there is strong emphasis on discipleship. The call to make disciples goes beyond evangelism to the nurture of Christians so that they are mature.[31] Christian maturity has two main focuses: playing a full part in the work of the local church, and growing in holiness. The concept of “watching over one another” is not unique to the Baptist, but the radicalness of Baptist spirituality insists that visible saints “walk together”[32] with an intention to form a “covenanted community” of regenerate believers, where, in obedience to Christ’s call, they invest their lives mutually caring for one another.[33]^,[34] Modern technology allows us to access a wealth of resources through the internet, but Sutherland[35] reminds us that face-to-face-ness of the congregation cannot be escaped. Furthermore, while God speaks to each person in an individual way, God also speaks collectively through the church, so believers are encouraged to interact with other believers when interpreting the Scripture.[36] The freedom of conscience means there is a rich diversity of ideas within the gathered community. Therefore, we need to live out “unity in diversity” by being open towards the rights of others to describe God in their own language.[37]

Autonomy of the local congregation:

The priesthood of all believers means Baptists have generally adhered to the principle of “democratic congregationalism”, which declares that the final authority in the church resides in the entire membership. Leaders are selected to teach and guide, but they do not become a governing body over the members.[38] There is autonomy of the local congregation within the associational framework, with freedom from state control, freedom from a priestly succession, freedom from fixed liturgical forms, and freedom of conscience.[39] Baptists follow a disjunctive logic: If God holds absolute power then no power on earth can be absolute.[40]

Then comes the question of denominational control. Ralph sees nothing comparable to a denomination in the New Testament.[41] A denomination is not a church. The closest thing would be an authoritative assembly such as the “Council of Jerusalem” in Acts 15.[42] Therefore, attachment to a denomination should not be the same as the attachment to the church of Jesus Christ.[43] When a choice had to made, Baptists opted for the independent congregation rather than the corporate.[44] After all, denominational super-structures may change, but local churches remain the centres of evangelism, discipleship and service.[45] Ralph suggest that a healthy approach might be to see denominations as parachurch organisations standing alongside and serving their congregations for the sake of the gospel.[46]

Separation of church and state:

The term “Puritanism” was first heard in 1565. Their aim was to purify the church of the remains of “Catholic superstition”.[47] Under the rule of Charles I, there was a movement towards Catholicism, which fostered a renewal of the separatist tendency, and it was at this juncture that several of the early churches adopted a Baptist identity.[48] Helwys, one of the co-founders of the first Baptist congregation, proposes that “the King is a mortal man and not God, therefore he has no power over the immortal souls of his subjects… For men’s religion… is between God and themselves. The king will not answer for it. Neither may the king be judge between God and man.”[49]

The first Baptists were pioneering a new way of conceiving the temporal power.[50] This does not imply the separation of church from society. The government is not society itself, but the hard edge of society, given to maintain order in society. So separation of the church and state does not imply a withdrawal into the private mystical realm and taking no place in the public realm.[51] It cannot imply the independence of the church from the state as institutions shape each other. Furthermore, it is not the separation of the church from politics because all of life is political in that our daily lives involve the processes of negotiating, agreeing, and managing. Politics is intrinsic to corporate life, be it in schools, trades or congregations. It is not the systematic exclusion of religion from public life.[52]

Rather, it is a desire to distinguish between the order of preservation served by government and the order of redemption served by the church. The order of preservation requires the use of coercion and force. The kingdom of God should not use coercion and force, as Christ gave himself up and love those who persecute him. The external preservation of human societies is essential but cannot achieve human redemption[53], so there is a need for Christian churches to maintain a critical distance from power in order to fulfil their mandate faithfully.[54] Meanwhile, the “prophetic Baptist voice” still needs to be spoken out in society[55] against oppression and moral perversions. Three great Baptists in American history, Walter Rauschenbusch, Billy Graham and Martin Luther King Jr. each had an enormous influence on their nation and beyond.[56] If the church does not stand up for human rights, the result is devastating. In WWII, German Baptists were brought up in a pietist tradition and inexperienced in opposing the Hitler regime. They held a Lutheran interpretation of Roman 13 that inhibited the resistance to duly appointed rulers.[57] Wright suggests that if there comes a day where no tension exists between Church and State: “either the Church would have become the compliant tool of a totalitarian regime, or Christ’s kingdom would have arrived on earth without our noticing it.”[58]

Missions:

In the seventeenth century, the Particular Baptist ministers argued on the basis of numerous passages in the NT that the nature of the church was a fellowship of the redeemed, but other Baptist ministers, such as Andrew Fuller, Dan Taylor, and William Carey read it differently and see an obligation to enlarge the Kingdom of God[59] and preach the gospel across the whole world.[60] The Evangelical Revival in Britain and the Great Awakening in America were branches of the same vast revival movement.[61] The overriding result of the Baptist transformation by the revival was the increase in the priority of mission.[62] Other matters, such as church order, faded into insignificance.[63] Baptist numbers exploded, and they launched new missionary ventures at home and abroad. In the nineteenth century, they remained fervent Evangelicals. More new divisions occurred but the old contrast between Calvinists and Arminians faded.[64]

William Carey, “father of modern missions”[65], learned the languages of Asia sufficiently to translate the Bible into several different languages.[66] Although missions is not a uniquely Baptist theme, there is a distinct Baptist emphasis on this theme.[67] Baptists seemed to have produced a disproportionately large number of world-leading missiologists, but have yet developed a distinctively Baptist missiology. In hearing the call to make disciples, Baptists have been committed to the work of mission.[68] Furthermore, the Baptist church’s refusal to baptise children of church members mean it is always one generation from extinction.[69] The current pattern of world mission is now summed up by the word “partnership”. Missions are no longer sent from the West to the rest of the world, but the cooperative venture between equals across the world.[70] 

Two ordinances:

Another distinctive characteristic of Baptist identity is the use of the term “ordinances” rather than “sacraments” for baptism and the Lord’s Supper. “Ordinance” is derived from “ordain”[71] and refers to those acts ordained by Jesus for his disciples to practice.[72] The Catholic tradition uses the term “sacrament” because they believe these rites to be a means of imparting grace, which is a mystery.[73] The Baptists view these rites as universal experiences for the church which serves as reminders of Christ’s presence and work in redemption, and there is no need to be overly mysterious, and hence preferred the term “ordinance”.[74]  

Conclusion:

Although it should not be assumed that Baptists possessed a single, consistent identity[75], we can see some general patterns. The freedom of conscience means baptism can only be valid for believers and not infants. Baptism is by immersion because this is the only mode of baptism in the NT. The earliest Baptists saw themselves as the only “true church.” Today Baptists are less radical, because no Christian communion can claim to be free from defects, so it is recommended that the term “true church” be used eschatologically. Baptists are under the authority of God, Lordship of Christ, and the Scripture, which, when combined with freedom of conscience means that individuals are competent to interpret the Scripture for themselves, and priesthood is for all believers. There is a strong emphasis on community in the discipleship process, because a covenanted congregation of visible saints need to “walk together” in the ways of the Lord. Although the Baptist denomination is large, when a choice had to made, Baptists opted for the independent congregation rather than the corporate. The separation of church and state represents a desire to distinguish between the order of preservation served by government and the order of redemption served by the church. Therefore, it is still necessary to stand up for human rights. There is a distinct Baptist emphasis on missions since the Evangelical Revival. Finally, the term “ordinances” rather than “sacraments” is used for baptism and the Lord’s Supper.

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Baptist World Alliance. “A Survey of Baptist World Alliance Conversations with other

Churches and some implications for Baptist Identity.” Accessed August 18, 2017. http://bwa-baptist-heritage.org/wp-content/uploads/2016/07/Survey-of-Conversations-with-Other-Churches.pdf

Beasley-Murray, Paul. Radical Believers: The Baptist Way of Being the Church. Didcot: BUGB, 1992.

Bebbington, David W. Baptists Through the Centuries: A History of a Global People. Waco: Baylor University Press, 2010.

Brackney, William H. A Capsule History of Baptist Principles. Atlanta: Baptist History and Heritage Society, 2009.

Briggs, John. “Memory, vision and mission: What our yesterdays have to say to our todays and tomorrows.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 38-53. Melbourne: Whitley College, 2016.

Callam, Neville. “Worship and the Unity of Baptists Today.” In Beyond 400: Exploring Baptist Futures, edited by David J. Cohen and Michael Parsons, 222-235. Eugene: Pickwick Publications, 2011.

Chatfield, Graeme. “Contributing to the global conversation on Baptist identity.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 54-62. Melbourne: Whitley College, 2016.

Cole, Neil. Organic Church: Growing Faith Where Life Happens. San Francisco: Josey-Bass, 2005.

Costello, Tim. “World mission: Seeking the prophetic Baptist voice.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 152-156. Melbourne: Whitley College, 2016.

Cupit, Tony. “Baptist identity in the 21^st century.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 169-175. Melbourne: Whitley College, 2016.

Dyer, Keith. “Suitably Abrahamic Australia? The Bible and Baptists in the twenty-first century.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 73-79. Melbourne: Whitley College, 2016.

Grenz, Stanley J. The Baptist Congregation. Vancouver: Regent College Publishing, 1985.

Haymes, Brian. “One church, one faith, one Lord: Questions of Baptist identity.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 25-37. Melbourne: Whitley College, 2016.

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Holmes, Stephen R. Baptist Theology. London: T&T Clark, 2012.

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Manley, Ken. “’The Beating of the Baptist Heart’: Mission and Baptist Identity.” In Mission: The Heart of Baptist Identity, edited by Graeme Chatfield, 15-39. Macquarie Park: Morling Press, 2009.

McAlpine, Steve. “The Little Church That Could.” In Beyond 400: Exploring Baptist Futures, edited by David J. Cohen and Michael Parsons, 101-115. Eugene: Pickwick Publications, 2011.

Moore, Richard K. “Baptist Witness to New Testament Baptism beyond 2009.” In Beyond 400: Exploring Baptist Futures, edited by David J. Cohen and Michael Parsons, 171-185. Eugene: Pickwick Publications, 2011.

Olley, John. “Shaped by the Bible: Acting together in the continuing drama.” In Baptist identity into the 21^st century: Essays in honour of Ken Manley, edited by Frank Rees, 80-86. Melbourne: Whitley College, 2016.

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White, B. R. The English Baptists of the 17^th Century. London: Baptist Historical Society, 1983.

Wright, Nigel G. “Baptist Christians: Repentant and Unrepentant.” In Beyond 400: Exploring Baptist Futures, edited by David J. Cohen and Michael Parsons, 1-16. Eugene: Pickwick Publications, 2011.

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[1] David W. Bebbington, Baptists Through the Centuries: A History of a Global People (Waco: Baylor University Press, 2010), 32.

[2] Bebbington, Baptists Through the Centuries, 35.

[3] Brian Haymes, “One church, one faith, one Lord: Questions of Baptist identity,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 27.

[4] Tony Cupit, “Baptist identity in the 21^st century,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 169.

[5] John Briggs, “Memory, vision and mission: What our yesterdays have to say to our todays and tomorrows,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 46.

[6] William H. Brackney, A Capsule History of Baptist Principles (Atlanta: Baptist History and Heritage Society, 2009), 24.

[7] Brackney, A Capsule History, 47.

[8] Stephen R. Holmes, Baptist Theology (London: T&T Clark, 2012), 69.

[9] W. L. Lumpkin, Baptist Confessions of Faith (Valley Forge: The Judson Press, 1959), 291.

[10] Brackney, A Capsule History, 28.

[11] Richard K. Moore, “Baptist Witness to New Testament Baptism beyond 2009,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 172.

[12] John Smyth, “The Character of the Beast (1609),” in The Works of John Smyth, ed. W. T. Whitley (Cambridge: Cambridge University Press, 1915), 564-574.

[13] B. R. White, The English Baptists of the 17^th Century (London: Baptist Historical Society, 1983), 24.

[14] Smyth, “The Character of the Beast (1609),” 564-574.

[15] Nigel G. Wright, “Baptist Christians: Repentant and Unrepentant,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 9.

[16] Wright, “Baptist Christians: Repentant and Unrepentant,” 11.

[17] Brackney, A Capsule History, 54.

[18] Keith Dyer, “Suitably Abrahamic Australia? The Bible and Baptists in the twenty-first century,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 73.

[19] Haymes, “One church, one faith, one Lord,” 35.

[20] “A Survey of Baptist World Alliance Conversations with other Churches and some implications for Baptist Identity,” Baptist World Alliance, accessed August 18, 2017, http://bwa-baptist-heritage.org/wp-content/uploads/2016/07/Survey-of-Conversations-with-Other-Churches.pdf

[21] Holmes, Baptist Theology, 83.

[22] Bebbington, Baptists Through the Centuries, 52.

[23] Parsons, Michael. “Church as (Covenant) Community – Then and Now,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 208.

[24] Brackney, A Capsule History of Baptist Principles, 34.

[25] John Olley, “Shaped by the Bible: Acting together in the continuing drama,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 83.

[26] Olley, “Shaped by the Bible,” 85.

[27] “A Survey of Baptist World Alliance Conversations”

[28] Holmes, Baptist Theology, 111.

[29] Holmes, Baptist Theology, 113.

[30] Holmes, Baptist Theology, 151.

[31] Holmes, Baptist Theology, 151.

[32] Holmes, Baptist Theology, 156.

[33] Holmes, Baptist Theology, 157.

[34] Michael D. O’Neil, “Beyond Identity Crises?,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 61.

[35] Martin Sutherland, “Meeting for Minutes? Baptist Congregational Life in the Age of Twitter,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 54.

[36] Brackney, A Capsule History of Baptist Principles, 34.

[37] Dyer, “Suitably Abrahamic Australia?,” 78.

[38] Stanley J Grenz, The Baptist Congregation (Vancouver: Regent College Publishing, 1985), 56.

[39] Wright, “Baptist Christians: Repentant and Unrepentant,” 3.

[40] Wright, “Baptist Christians: Repentant and Unrepentant,” 6. This contrasts with the conjunctive logic of Roman Catholics and monarchies, which tells us that because there is one God, so there should be correspondingly one pope, and one emperor.

[41] Peter Ralphs, “Is a Denomination a Church?,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 74.

[42] Ralphs, “Is a Denomination a Church?,” 77.

[43] Ralphs, “Is a Denomination a Church?,” 85.

[44] Haymes, “One church, one faith, one Lord,” 30.

[45] Brackney, A Capsule History of Baptist Principles, 98.

[46] Ralphs, “Is a Denomination a Church?,” 85.

[47] Bebbington, Baptists Through the Centuries, 16.

[48] Bebbington, Baptists Through the Centuries, 21.

[49] Thomas Helwys, A Short Declaration of the Mystery of Iniquity. Amsterdam: N.P., 1612.

[50] Nigel G. Wright, “Human Religion: Evangelical Faith, Baptist Identity, and Liberal Secularism,” in Beyond 400: Exploring Baptist Futures, ed. David J. Cohen and Michael Parsons (Eugene: Pickwick Publications, 2011), 17.

[51] Wright, “Human Religion,” 18-19.

[52] Wright, “Human Religion,” 19.

[53] Wright, “Human Religion,” 20.

[54] Wright, “Human Religion,” 21.

[55] Tim Costello, “World mission: Seeking the prophetic Baptist voice,” in Baptist identity into the 21^st century: Essays in honour of Ken Manley, ed. Frank Rees (Melbourne: Whitley College, 2016), 156.

[56] Costello, “World mission,” 155. Walter Rauschenbusch was the father of the social Gospel, Billy Graham is a well-known evangelist and Martin Luther King Jr. was a leader of the Civil Rights Movement.

[57] Briggs, “Memory, vision and mission,” 48.

[58] Wright, “Human Religion,” 30.

[59] Brackney, A Capsule History, 25.

[60] Holmes, Baptist Theology, 162.

[61] Bebbington, Baptists Through the Centuries, 71.

[62] Bebbington, Baptists Through the Centuries, 81.

[63] Bebbington, Baptists Through the Centuries, 187.

[64] Bebbington, Baptists Through the Centuries, 277.

[65] Holmes, Baptist Theology, 142.

[66] Brackney, A Capsule History, 25.

[67] Holmes, Baptist Theology, 142.

[68] Holmes, Baptist Theology, 151.

[69] Holmes, Baptist Theology, 143.

[70] Bebbington, Baptists Through the Centuries, 230.

[71] Grenz, The Baptist Congregation, 30.

[72] Bebbington, Baptists Through the Centuries, 179.

[73] Brackney, A Capsule History of Baptist Principles, 46.

[74] Brackney, A Capsule History of Baptist Principles, 46.

[75] Bebbington, Baptists Through the Centuries, 2.