Category Archives for BF&M

Distinctive Baptist Beliefs:
Nine Marks that Separate Baptists from Presbyterians
Distinctive Baptist Belief #9:
Decisional Conversion/Gospel Invitations (not Confirmation)

September 29, 2011


By Dr. Lemke, Provost, Professor of Philosophy and Ethics, occupying the McFarland Chair of Theology, Director of the Baptist Center for Theology and Ministry, and Editor of the
Journal for Baptist Theology and Ministry at New Orleans Baptist Theological Seminary.


Introduction/Summary

This series has attempted to delineate historical doctrinal differences between Baptists and Presbyterians. Most of the nine points I have addressed were explicitly held by the Particular Baptists in contradistinction from the Presbyterian or Reformed theology from which they separated themselves. These, then, are distinctively Baptist beliefs. The first Baptist distinctive I addressed was a cluster of interrelated beliefs — soul competency, priesthood of all believers, and religious liberty. The second Baptist distinctive addressed was the age (or state) of accountability; the third Baptist distinctive I addressed was believer’s baptism (or “the gathered church;” and the fourth Baptist distinctive was baptism by mode of immersion, the fifth Baptist distinctive (in contrast with Presbyterian Calvinism) was baptism and the Lord’s Supper as symbolic ordinances, not sacraments; the sixth Baptist distinctive addressed congregational church polity (in contrast to Presbyterian elder rule); the seventh Baptist distinctive, examined the autonomy of the local church and how it is not a hierarchical denomination; and the eighth Baptist distinctive, I described the two scriptural officers (Pastor/Bishop/Elder and Deacon) and how they are not three (Pastor/Bishop, Elder and Deacon). The ninth and final Baptist distinctive that I will discuss is the importance of human freedom at conversion and how that undergirds the rationale for decisional conversion offered through gospel invitations.[1]

Distinctive Baptist Belief #9:
Decisional Conversion/Gospel Invitations

One basic fault line between most Baptists and Presbyterians regards the ability of sinful humans to respond to God.[2] The BF&M repeatedly affirms human freedom to respond and to make decisions. The “future decisions of His free creatures” are foreknown by God;[3] and God’s election to salvation “is consistent with the free agency of man.”[4] Persons are created by God “in His own image,” originally “innocent of sin” and endowed by God with “freedom of choice.” Even after the Fall, “every person of every race possesses full dignity.”[5] Salvation “is offered freely to all who accept Jesus Christ as Lord and Savior.” In regeneration the sinner responds in repentance toward God and faith in the Lord Jesus,” and repentance “is a genuine turning from sin toward God” and faith is “acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Savior.”[6] The picture that emerges from the BF&M is that while sinful humans certainly cannot save themselves by any combination of good works, God requires persons to utilize the freedom of choice He created within them to respond to His gracious offer of salvation by grace through faith in Christ.[7] Continue reading

Distinctive Baptist Beliefs:
Nine Marks that Separate Baptists from Presbyterians
Distinctive Baptist Belief #8:
Two Scriptural Officers — (Pastor/Bishop/Elder and Deacon
(not Three Officers –Pastor/Bishop, Elder, and Deacon)

September 21, 2011


By Dr. Lemke, Provost, Professor of Philosophy and Ethics, occupying the McFarland Chair of Theology, Director of the Baptist Center for Theology and Ministry, and Editor of the
Journal for Baptist Theology and Ministry at New Orleans Baptist Theological Seminary.


Introduction/Summary

All denominations that broadly share the Reformation heritage share more beliefs in common (orthodox Nicean Christianity plus key Reformation beliefs) than beliefs on which we differ. Despite these many points of agreement, it is the points of agreement on which theological discussions tend to focus. In an earlier post entitled “The Middle Way,” I asserted that centrist Baptists are “the middle way” between Arminians and Calvinists/Presbyterians. As evidence for this claim, I listed twelve points of doctrinal disagreement between centrist Baptists and many Arminians. Now, in this series, I am pointing out nine points of difference between centrist Baptist beliefs and the Presbyterian/ Reformed tradition. These nine Baptist doctrinal distinctives I will discuss do not include the five point summary of Reformed soteriology (best known in the TULIP acronym–for a critique of five-point Calvinism from a centrist Baptist perspective see our book Whosoever Will). In fact, most of the nine points that I will be addressing were explicitly held by the Particular Baptists in contradistinction from the Presbyterian or Reformed theology from which they separated themselves. These, then, are distinctively Baptist beliefs. The first Baptist distinctive I addressed was a cluster of interrelated beliefs — soul competency, priesthood of all believers, and religious liberty. The second Baptist distinctive addressed was the age (or state) of accountability; the third Baptist distinctive I addressed was believer’s baptism (or “the gathered church;” and the fourth Baptist distinctive was baptism by mode of immersion, the fifth Baptist distinctive (in contrast with Presbyterian Calvinism) was baptism and the Lord’s Supper as symbolic ordinances, not sacraments; the sixth Baptist distinctive addressed congregational church polity (in contrast to Presbyterian elder rule); and the seventh Baptist distinctive, examined the autonomy of the local church and how it is not a hierarchical denomination. For the eighth Baptist distinctive, I will describe the two scriptural officers (Pastor/Bishop/Elder and Deacon) and how they are not three (Pastor/Bishop, Elder and Deacon).[1] Continue reading

Distinctive Baptist Beliefs:
Nine Marks that Separate Baptists from Presbyterians
Distinctive Baptist Belief #7:
Local Church Autonomy (not a Hierarchical Denominationalism)

September 16, 2011


By Dr. Lemke, Provost, Professor of Philosophy and Ethics, occupying the McFarland Chair of Theology, Director of the Baptist Center for Theology and Ministry, and Editor of the
Journal for Baptist Theology and Ministry at New Orleans Baptist Theological Seminary.


Introduction/Summary

All denominations that broadly share the Reformation heritage share more beliefs in common (orthodox Nicean Christianity plus key Reformation beliefs) than beliefs on which we differ. Despite these many points of agreement, it is the points of agreement on which theological discussions tend to focus. In an earlier post entitled “The Middle Way,” I asserted that centrist Baptists are “the middle way” between Arminians and Calvinists/Presbyterians. As evidence for this claim, I listed twelve points of doctrinal disagreement between centrist Baptists and many Arminians. Now, in this series, I am pointing out nine points of difference between centrist Baptist beliefs and the Presbyterian/ Reformed tradition. These nine Baptist doctrinal distinctives I will discuss do not include the five point summary of Reformed soteriology (best known in the TULIP acronym–for a critique of five-point Calvinism from a centrist Baptist perspective see our book Whosoever Will). In fact, most of the nine points that I will be addressing were explicitly held by the Particular Baptists in contradistinction from the Presbyterian or Reformed theology from which they separated themselves. These, then, are distinctively Baptist beliefs.

The first Baptist distinctive I addressed was a cluster of interrelated beliefs — soul competency, priesthood of all believers, and religious liberty. The second Baptist distinctive addressed was the age (or state) of accountability; the third Baptist distinctive I addressed was believer’s baptism (or “the gathered church;” and the fourth Baptist distinctive was baptism by mode of immersion, the fifth Baptist distinctive (in contrast with Presbyterian Calvinism) was baptism and the Lord’s Supper as symbolic ordinances, not sacraments; and the sixth Baptist distinctive addressed congregational church polity (in contrast to Presbyterian elder rule). With the seventh distinctive, I examine the autonomy of the local church, as opposed to a hierarchical denominationalism.[1] Continue reading

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