Category Archives: Independent Baptist

Re-Examining the Divorce Controversy

The following subject comes up periodically, requiring me to give a biblical explanation.  Therefore, for those who may not have done much study on it, let us consider the question of divorce and the pastorate.

My Story

I will never forget the phone call I got from a church in Rome, GA over 20 years ago. Someone on the other end of the line was part of a search committee looking for a new pastor.  They had gotten my resume and were impressed enough to give me a call.  Everything was going well until they asked a very pointed question, “Bro. Anthony, does your wife have a spouse that is still living?”  With an undeniable tone of frustration, I replied, “Yes, ME.”  

Unfortunately, this would not be the last time something like that happened.

What I encountered on the telephone that day was not unusual, nor unexpected, but it stung. You see, even though our (then) pastor told me marrying Valerie would “put the final nail in the coffin” of my ministry hopes, I chose to marry a woman who had been divorced – and there were consequences.

However, I was aware the scripture (1 Tim. 3:2) being used against me was lacking in exposition, and it was ultimately up to God whether or not I pastored a church.  So, after much study, I felt peace that what I was doing was right (but it didn’t hurt when the late Dr. Spiros Zodhiates gave us his approval).

But let me be clear about a few things…

wedding picture fourFirst,  I have never been divorced, so for me the whole argument of 1 Timothy 3:2 should be moot.  Second, my wife was left with no choice but to divorce; furthermore, it happened before she was a believer.  Third, my wife’s ex-husband remarried and divorced again before I even met her. By all accounts my wife was free to remarry, so both she and I were clear from any “adultery” issues.  

Also, I am “the husband of one wife,” and Scripture NEVER said a bishop “must be the husband of one wife who was the wife of only one husband, ever.” Just a minor observation.

So, what DOES the Bible say?

1 Timothy 3:2 says,  “A bishop then must be blameless, the husband of one wife...”  Also, verse 12 says, “Let the deacons be the husbands of one wife...”  The difficulty with these verses is not what is being said, but how it is interpreted.  

Is Paul telling Timothy that in order to be a pastor, deacon, or elder in a church, you must have only been married once?  Could it even be possible that Paul is saying that a man of God MUST have a wife, because being single would disqualify one from ministry?  These are things that have been debated for centuries.  

Some believe that a pastor, deacon, or elder should have never been divorced (or married to a divorcee) . Others believe that in order to be a proper leader, one must be married.  Still, many commentators believe that the proper rendering of the Greek is “one-woman man,” implying faithfulness and character over the number of wives.  

In reality, what the Bible says is one thing, but as William D. Mounce put it, “The Greek gives us a range of possibilities, but our theology is going to determine our interpretation.” 

I think there’s another way to look at it…

Take a look at 1 Timothy 3 and read through verse 12.  The best I can figure is that there are between 16 and 17 qualifications for the bishop, and between 6 and 8 for the deacons.  All of these are preceded with a literal or an implied “must be,” as in “must be blameless,” or a “must have.”  How does this affect the argument that an elder “must have” only been married once, never remarried, or never divorced?    

Think of any great man of God you know that has stood behind the pulpit and faithfully proclaimed the Word of God.  Has he always been blameless?  Has he always been on his best behavior?  Did he ever get drunk, covet, lose his patience, or curse his wife or children in anger?  Was he ever a novice, a beginner subject to pride? If so, then according to the logic of some, he should never be able to preach or lead in God’s church, for just as a man “must be the husband of one wife,” so he also must be “blameless, vigilant, sober, well-behaved, given to hospitality, patient, never greedy, and always in control of his house and children.”  

Do you see it?  If your interpretation leads you to believe that the bishop must have only had one wife – ever – then the same hermeneutic (the study of the principles of interpretation) should apply to the other “must be’s.”  

  • Must be the husband of one wife” = never divorced.  
  • Not a novice” = never been a beginner in the faith.

Doesn’t make sense, does it?

1 Timothy 3:1-12 is in the present infinitive tense (i.e., must be / dei einai).  The requirements listed are ones that describe a man of character and faithfulness, of sobriety and gravitas; not a beginner or one untried and unproven.  What I see is a list of requirements that may not have always been present in a man, but should be NOW, after God has done a verifiable work in his life.  In other words, the Bible says a bishop “must be,” not “must have always been,” or “must have never done.”  

Paul said, “and such were some of you:  but ye were washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” – 1 Corinthians 6:11

Here’s my point…

I believe that there are plenty who are sitting back or hiding out because someone has convinced them that they are used up and un-usable.  For example, I can think of men right now who, for whatever reason, are divorced.  Yet, these men, now Christians, are sold-out, God-fearing, faithful, Spirit-filled fathers and husbands with proven testimonies and unimpeachable character.  Sadly, however, because of mistakes made when they were young, unsaved, and stupid, they cannot serve as deacons, much less as pastors.  

On the other hand, I can think of several pastors today who were once murderers, drug dealers, fornicators, extortioners, and abusers of mankind (do I need to explain that last one?). Yet, only because they don’t have “divorced” to add to the list of past sins, they are accepted and given full authority as leaders in the church. 

Sad.

It’s time the body of Christ re-examine this issue in the light of GRACE.

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Biblical Cooperation Is NOT Compromise; It’s What Family Does

For several months we have been using our Sunday School hour to go over each article in The Baptist Faith and Message 2000. This morning the subject will be biblical cooperation between believers. Southern Baptists believe that where there is no risk of theological compromise, we should seek to cooperate with fellow believers in Christ when seeking a common goal.

However, there are others who preach a “Doctrine of Separation” that forbids cooperation of any kind, even with members of the Body of Christ, when even the slightest difference is observed. It is with this unbiblical “Doctrine of Separation” that I take exception and want to dispell.

Therefore, I want to acquaint you with the following article I wrote in an effort to help promote biblical unity within the Church. It can also be found under a tab at the top of the main page.

Feel free to share the body of this post as you see fit. I simply ask that you include the source.


“The Doctrine of Separation Examined”

By: Anthony C. Baker, M.Min.

Introduction

During most major holidays, especially Christmas and Thanksgiving, it is customary for families to gather around a table to share a traditional meal. And, when looking around the typical table, it is not uncommon to find relatives, people who would normally never speak to each during the rest of the year, smiling and enjoying themselves. They do this because at the head of the table sits the patriarch or matron of the household, the one who brought them into the world. Out of respect for the parent, even the estranged siblings attempt to fellowship in peace. Sadly, this is not the case with many children of God.

The Doctrine of Separation, based on 2 Corinthians 6:17, has led many to avoid other believers, their brothers and sisters in Christ, despite the expressed desire of their elder Brother (Jesus) that they “be one” (John 17:11). Therefore, this paper will attempt to show that even though it is Christ’s desire for the family of God to be one, the doctrine of separation, as generally applied, is resulting in unnecessary, even destructive division, especially with Baptists. However, even though the author’s intent is to shed light on the divisive tendencies associated with the misuse of a particular teaching, in no way does he intend to promote the darkness-inspired synchronistic tendencies of the modern church; biblical unity within the family of God is the ultimate goal.

Definitions

imageIf one were to ask the average church member to define the Doctrine of Separation, or if one were to Google the term, the answers would initially be quite similar in nature. What most professing Christians believe is not much different from the rest of American society, simply because the term is associated with the oft-debated Establishment Clause within the first amendment to the United States Constitution.  There, the Constitution states that “Congress shall make no law respecting an establishment of religion…” Therefore, when questioned, this is typically the first thing that comes to the mind of the average church-goer. When asked if one is familiar with the Doctrine of Separation, if the response is “yes,” the definition is usually linked to the separation of church and state, a political issue.

However, there are some within the body of Christ that not only know how to define the Doctrine of Separation but take that definition to extremes. They use it to bolster a sectarian mindset which excludes from fellowship any that differ, even in the slightest way, and have gone to great lengths to separate from others who do not strictly observe certain “fundamentals” of the faith.

So, to begin with, let us look at some definitions. By doing that we may better be able to determine if the Doctrine of Separation is properly being applied by certain Baptists who refuse to co-operate with others.

What is the Doctrine of Separation? The Doctrine of Separation is a teaching based primarily on one verse found in 2 Corinthians. Below is the verse (17) in its immediate context.

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? [15] And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? [16] And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people. [17] Wherefore come out from among them, and be ye separate [emphasis added], saith the Lord, and touch not the unclean [thing]; and I will receive you (2 Cor 6:14-17 KJV).”

The idea is that in order to maintain a right relationship with God one must separate oneself, or “come out from among” anyone, or any organization, that would seem to be in accord, friends with, or even remotely associated the “unfruitful works of darkness.”

The Doctrine of Separation can be divided into two separate categories: ecclesiastical and personal. In order to understand how specific this doctrine can be, it might be helpful to read how one Independent Fundamental Baptist (IFB) church defined ecclesiastical and personal separation in its doctrinal statement published on its website.[1] The following is a word-for-word copy of their definitions, and it is typical of most Baptist separatists.

Ecclesiastical Separation. We believe that we must stand up against and separate from all Apostasy, Liberalism, Modernism, Ecumenism, Charismatic influences, Neo-Orthodoxy, Neo-Evangelicalism, and Neo-Fundamentalism, as well as all groups, mission boards, organizations, churches, and cults that would compromise, cooperate and fellowship with such that do not uphold the historic Christian fundamentals of the faith as expressed by the Bible. II Corinthians 6:14-7:1; I Thessalonians 1:9,10; II Timothy 3:1-5.

Personal Separation. We believe that every Christian is to keep himself unspotted from the world, and in so doing must deny various practices, sinful habits, and worldly dress; and that a proper standard and example must be raised to the lost world and to weaker Christians. James 1:27; I Peter 2:11; Romans 6:11-13.

Notice that the call to be separate must include separation from both groups and individuals. It calls for strict standards of conduct and dress, prohibitions against working with other denominations, and an implied understanding of what exactly is correct behavior. The problem that arises, however, is when certain practices, habits, and dress are dictated by the church, not a Spirit-led conscience freed by grace. One man’s standard must then be applied to another, thereby legalistically judging him either fit for fellowship or to be labeled as “liberal” or “modern.” The application of this doctrine can become very legalistic, and below are three concerns which should be brought out.

Issues of Concern

First, the issue that causes most concern with the author is that in no place does the above standards of separation make an exception for the fact that sometimes members of the same family do not always agree. To totally separate one’s self from other believers, only because they have a different understanding or conviction for what constitutes “worldly dress” or “sinful habits” is a sin in its self. So often members of churches that prohibit women from wearing pants, for example, look at others who do with contempt. They do so because they believe that their own “dress code” is less “spotted by the world,” and thereby spiritually superior to the one which would allow “modern” and “liberal” dress. The author can vividly remember times from his own past when, all because a particular pastor’s wife was seen wearing pants to an evening service, the offending pastor and wife were deemed “liberal” and “not right with God.”

Another problem with the above list is that it does not take into account that many churches that do subscribe to conventions and associations, which may be liberal, are still autonomous and actually hold to the key fundamentals of the Baptist faith. And this is a key issue. There are certain fundamental truths of Christianity which cannot afford to be compromised, for if they are, then the compromiser can no longer be considered an orthodox Christian. What are the fundamentals of the faith that are non-negotiable?  According to Ed Dobson, Ed Hindson, and Jerry Falwell, there are five fundamentals that are at the heart of Christian Fundamentalism: 1) the inspiration and infallibility of Scripture; 2) the deity of Christ (including His virgin birth); 3) the substitutionary atonement of Christ’s death; 4) the literal resurrection of Christ from the dead; and 5) the literal return of Christ in the Second Advent. Don’t the separatists understand that within the community they are trying to reach there may be a congregation from a different denomination which still holds true to the above fundamentals?

Thirdly, there is the interesting fact that the fifth fundamental, one of the key beliefs of orthodox Christianity, the belief in the literal return of Jesus Christ (the second coming; or as some would define it: the Rapture) was never used by Paul as a litmus test for fellowship. What many have never stopped to notice is that in two specific instances the Apostle Paul dealt with believers who thought that the resurrection had already taken place (see 1 Cor. 15:12; 2 Thess. 2:2-3). In neither of these situations, Paul encouraged separation. “The Corinthian Christians were told in a clear, unmistakable command to ‘remove the wicked man from among yourselves’ in their assembly,” said Robert Lightner in A Biblical Perspective on False Doctrine in reference to the man guilty of immorality in 1 Cor. 5:13.[2]  He went on to point out that the “saints at Thessalonica were told also to ‘keep aloof’ [withdraw, KJV] from every brother who leads an unruly life…” Yet, “interestingly when Paul wrote to the same Christians in Corinth and Thessalonica concerning two specific doctrines which were being denied…he did not command to separate.” Why is it, then, that if such a key fundamental was believed back then, and Paul did not command the church to separate, do fundamentalists find it necessary to break fellowship with and label “liberal” and “modernistic” those who have a different view of eschatology?

Baptist History

Baptists (especially those of the IFB persuasion) are famous/infamous for their sectarian, separatist stands. Yet, even though they may be the largest group and the one to be featured more predominately in this paper, they are not alone. Within every denomination of believers, there are separatists. As a matter of fact, there are more denominations of Christianity in America than anywhere else in the world, and many of them were formed when separation was thought the only means to preserve orthodoxy. Each of these groups claims a biblical mandate (2 Cor. 6:14-17) to “come out from among” those who seem to be going in the wrong direction. The problem, however, lies not only in the ability to define but in the application of the doctrine. A careful look at the Scripture passages they use, especially in light of other words from the Apostle Paul and Jesus, show that separation from members of the same family may be necessary in extreme cases, but every attempt should be made to maintain fellowship at the Father’s table.

Baptists have had a long history of separating on the basis of key doctrinal issues, and for this we owe them a great debt of gratitude. Long before arguments over dress codes and Bible translations, the Anabaptists put their lives on the line over the issues of baptism, the mass, and an ecclesiastical, state-run church. They were the first separatists, for no longer could they accept the position of the Reformers. Unlike great men such as Luther, Calvin, and Zwingli, the Anabaptists would have no part of a church that taught unbiblical doctrine. They felt the state church was a fallen church, and from such only separation was appropriate. In February of 1527, in a document called The Schleitheim Confession, Michael Sattler wrote:

“We are agreed [as follows] on separation: a separation shall be made from them and from the wickedness which the devil planted in the world: in this manner, simply that we shall not have fellowship with them [the wicked] and not run with them in the multitude of their abominations . . . To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus he will be our God and we shall be His sons and daughters.”[3]

In modern times, Independent Baptist churches were founded in the second half of the twentieth century as a response to a growing trend toward liberalism and ecumenism that was begun a century earlier by men such as Hegel (1770-1831), F. C. Baur (1792-1862), Frederick Schleiermacher (1768-1834), and Ernst Troeltsch (1865-1923).[4] No longer was there a mother church from which to separate, as did the Anabaptists from the Reformed church (reformed, but not completely separated from the ecclesiastical ways of the Catholic Church). Now the call was sent out for all those who held true to the Fundamentals to separate themselves from those within. Those with liberal leanings were to be marked and avoided (Rom. 16:17-19). The peak of resistance toward modernism from “fundamentalists” came in the 1940’s and 1950’s with the rise of the Billy Graham and the New Evangelicalism. It was at this time so many militant steps were made toward separating from the world, worldliness, and any modern approach toward evangelism, especially if it involved working together with those who may have differed on a belief or two, especially when it came to music and Bible versions. Billy Graham did, and still does bear the brunt of many senseless attacks.

Billy Graham, the Enemy

If a poll were taken today asking people who they thought was the most important and influential religious leader of the last fifty years, one name would probably rise to the top – Dr. Billy Graham. Actually, the Barna Group recently did conduct a study of Americans and found that nearly twenty percent of adults identified Reverend Billy Graham as the “most influential Christian leader in the U. S. today.”[5] Ironically, however, it was Billy Graham, along with other Christian leaders such as J. Vernon McGee, Howard Hendricks, and W. A. Criswell (all conservative giants), that biblical separatists accused of “building bridges of compromise and apostasy by their middle-of-the-roadism.”[6]  Was Dr. Graham perfect? Did he make the best judgment calls in every situation? Of course not, and pity the man who thinks he is strong enough to stand in the places Dr. Graham has stood without succumbing to the flesh. Yet, it was considered unconscionable for Christians to try new methods of outreach, or work with leaders of other denominations, in order to reach greater crowds with the life-changing gospel of Jesus Christ.

No, true to their heritage, fundamental, independently-minded Baptists could only see a devaluing of key, non-negotiable doctrines in favor of a more ecumenical approach to evangelism. So, from these men, especially Dr. Graham, fundamentalist Baptists broke fellowship. Even today, after all the souls that have been won to the Lord, there are Independent Baptists who still think Billy Graham is a liberal enemy of the church. For example, in 1992 this writer personally witnessed a Baptist pastor chastise a Romanian couple in their home (both of whom lost their engineering careers as a result of being publically baptized for their faith in Jesus) for nothing more than having an LP recording of a Billy Graham crusade. This arrogant American pastor would have never sat across the same table with Dr. Graham, or fellowshipped with those who did.

United Baptists

Not all Baptists have sought to separate, however. Some have sought to come together in unity for the cause of Christ. It is common knowledge that there is strength in numbers, and when it comes to Christian congregations, co-operation can lead to expanded ministry and encouragement. Even though the IFB churches in America have gained a reputation for being separatists, other Baptists have put aside minor differences for the common good, much like the family that seeks peace at the dinner table for the Father’s sake.

The Southern Baptist Convention (SBC) makes up the largest Protestant denomination in North America. But in Canada, there is the Convention of Atlantic Baptist Churches who struggled for years before three separate denominations (the Maritime Convention of Maritime Baptists, the Free Baptists of New Brunswick, and the Free Baptists of Nova Scotia) formed the United Baptist Convention of the Maritime Provinces in 1906.  For a while, at least since the late 1800’s, many denominations had been pursuing unification, such as with the Canadian Baptists.[7] But there was and is a difference between the conventions, a difference worth noting. Baptists in America hold tenaciously to one of the most cherished fundamentals of Baptist doctrine, the autonomy of the local congregation. Canadian Baptists, on the other hand, possibly because of their monarchal heritage, allow the convention some control over the local congregation. For example, in order to be licensed and ordained to pastor a church in the NABC, the candidate must complete mandatory studies at a specific Canadian seminary, Acadia Divinity College.[8]

Most Independent Baptists consider conventions (like the SBC) to be unbiblical precisely because of their belief that all conventions assert control over local congregations. However, this is not the case with all, as seen above. For better or worse, many Christians felt that a unified Church was better than a divided one.  However, the practical result was a watering down of fundamental beliefs in order to keep from offending those seeking unity.  Strict standards of morality, which had been the norm for so long, were beginning to loosen; biblical inerrancy was being questioned, and mass evangelism was on the rise. The question of what was considered “essential and non-essential” came to the forefront of discussion. And even though attempts have been made by the author to co-operate in a community ministry with an IFB church, all efforts have failed. Because of the Doctrine of Separation, because it is believed unbiblical to co-operate with other believers who do not hold to all of the “fundamentals,” division continues.

Ecumenism

One of the great enemies of the Fundamentalists is Ecumenicalism. One of the big reasons, as could be inferred from previous reading, is that those who seek to unify the church as a whole, in many cases, want to compromise on key doctrines essential to Christianity, such as biblical inerrancy and the divinity of Christ. However, one ecumenical author made an astute observation that can tie directly into the discussion of “biblical separation.” In The Unfinished Reformation, Charles Morrison wrote how that he noticed a tendency by separatists to use the Bible to say what was “biblical” without actually proving it literally so. He said that “anything, however trivial or fantastic or commonplace, that one could dig out of the Bible by however ingenious a manipulation of its texts and words was claimed to be authorized by Christ, and was made constitutive of a church ‘founded on the Bible.’”[9]

Much of what divides believers and congregations is based on teachings supposedly founded on Scripture and considered “biblical,” yet, in reality, are only based on culture or personal opinion, or even worse, misinterpretation. One good example is the belief that a church “founded on the Bible” should expect its men to wear pants and its women to wear dresses. Anything different would be considered rebellion to God’s commands found in the Bible. Anyone found in rebellion should, therefore, be marked and avoided. Yet what does the Bible actually say? “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so [are] abomination unto the LORD thy God” (Deut. 22:5). Here the Bible is used to enforce a cultural style. Nowhere does Moses say a woman should wear a dress and a man should wear pants. All it says is that the man and women should dress in ways that “pertaineth” to their respective gender. In other words, a woman should look like a woman, not a man, and vice versa.

Family of God

The family of God is much bigger than one denomination. Before there were conventions and associations, there was the church. Before the Anabaptists, the Calvinists, the Arminians, and the Modernists, there were believers who loved the Lord and worshipped in one accord. They weren’t known for their building programs or bus ministries. They didn’t split over the color of the carpet or whether or not the pews were padded; they just wanted to stay alive. Why is it that so many put such a high priority on denomination, rather than unity? Does unity have to be synonymous with compromise? What kind of compromise is it to dwell in peace with a brother or sister in the presence of a loved earthly parent, even when differences are known to exist? Does compromise for the sake of fellowship change relationship? If a stranger were to sit at the mensam gratias (Latin, “table of thanks”), would his presence at the meal change the blood flowing through his veins? No, it would not. And striving for unity in the family will not change the relation of the true child to that of the Father. Therefore, when and if we find a brother or sister in the same family of Christ, should differences we have, however striking, prohibit us from attempting to share in some common way?

In Chattanooga, Tennessee, the churches of like faith in one community have met together every year for a Thanksgiving service. The author has participated in these services on multiple occasions. However, what has been lacking is any participation from the local Independent Baptist churches. Their absence is always noticed, and the message received is that all who are gathering must be those who would “compromise, cooperate and fellowship with such that do not uphold the historic Christian fundamentals of the faith as expressed by the Bible.[10] Their conspicuous absence sends a message that says, “We are more spiritual than you.” Their continual refusal shows the community at large that denomination is more important than family, fellowship, and the opportunity to show the world that we can be one in the Spirit, for that is where genuine unity exists.

The Prayer of Jesus

Jesus made it very clear, as recorded in the book of John, that He wanted the world to see believers come together in love. In a special moment Jesus even spoke of Christians today when He said, “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:20-21). Our unity within the family of Christ is to be a form of evangelism, “that the world may believe.” And how arrogant are we when, in the face of an actual prayer of Jesus, we say that fellowship is impossible? First, where did Jesus mention the name of any denomination or association? All he spoke of were those in his presence and them “which shall believe on [Him] through their word.” Second, has there ever been a prayer of Jesus unanswered? Did Jesus pray “that they all may be one” in vain? The day may come when He has to force us to drop our labels and institutional names in favor of a discrete and secret meeting place underground. There, with no $20,000 sign flashing out front, the true family of God may have to get back to the way it was before the King James Version was printed.

Early Church Example

Francis Schaff, in volume two of History of the Christian Church, relates the following description of a people unconcerned with denominations, unaware of the “fundamentals,” but always ready to live in such a way that others knew they were not of this world. Quoting an unknown author describing the church in the early part of the second century, he writes:

The dwell in the Grecian or barbarian cities, as the case may be; they follow the usage of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct. They dwell in their own lands, but as strangers. They take part in all things, as citizens; and they suffer all things, as foreigners . . . They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven . . .They love all, and are persecuted by all. They are unknown, and yet they are condemned . . .They lack in all things, and in all things abound . . .They are cursed, and they bless.[11]

Why is it that we cannot try to emulate that kind of spirit? Does anyone seriously think the same description could apply to the Christian church of today?

Thankfully, there are those within the Baptist church who understand that the prayer of Jesus for unity was not just words. Thankfully, there are some out there that are striving to work with believers across denominational lines in an effort to reach the lost and dying, while at the same time recognizing there are doctrinal differences which must be taken into account. These people are not in the business of compromising Truth; they are in the business of fulfilling the Great Commission. One such group of people is the Southern Baptists.

Conclusion

If more IFB churches could be made aware of how conservative the SBC has become, maybe they would stop labeling them as liberal and start working more closely together. It is in the Baptist Faith and Message of 2000 that an encouraging statement is made which tempers the Doctrine of Separation. Under section fourteen, entitled “Cooperation,” the following words can be found:

Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ’s Kingdom. Christian unity in the New Testament sense is spiritual harmony and voluntary cooperation for common ends by various groups of Christ’s people [emphasis added]. Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament.[12]

Is this not what Jesus wants? Is this not the way the family of Christ should conduct its self? Oh that the body of Christ would come together in true, biblical unity! Even the “black sheep” of the family are welcome at the Father’s table.

One more thing…

Many who hold to a legalistic view of the Doctrine of Separation are regularly guilty of hypocrisy. How could this be? Consider the fact that many of the “separated” churches have active members, deacons, and pastors who are fully-participating members of fraternal organizations, such as the Masons and Shriners. The irony is that according to the writings of one of the “great” leaders and teachers of Freemasonry, Albert Pike (1859-1891), Christians regularly enter into binding agreements, oaths, and common works, even using the term “brother,” with men from any number of other religions, including that of the eastern cults! He said, “We belong to no one creed or school. In all religions there is a basis of Truth; in all there is pure Morality. And all that teach the cardinal tenets of Masonry we respect; all teachers and reformers of mankind we admire and revere.[13]

Family should come before fraternity, the Church before the Lodge; yet, how quickly some will deny fellowship with those clothed in the righteous of Christ, preferring unity with those wrapped in an apron.

Again, how ironic.

 

Footnotes

[1] Heritage Baptist Church, “Declaration of Faith,” http://www.heritageministries.com/doctrine.html

[2] Robert P. Lightner, “A Biblical Perspective on False Doctrine,” Bibliotheca Sacra (March, 1985), 20

[3] Ernest D. Pickering, Biblical Separation: The Struggle for a Pure Church (Schaumburg, Ill.: Regular Baptist Press, 1979), 52.

[4] George W. Dollar, A History of Fundamentalism in America (Greenville: Bob Jones Press, 1973), 8-11

[5] http://www.barna.org/culture-articles/536-us-lacks-notable-christian-leaders

[6] George W. Dollar, 280

[7] Daniel C. Goodwin, “Maritime Baptist Union and the Power of Regionalism,” Journal of Ecumenical Studies, 2004.

[8] http://www.baptist-atlantic.ca/documents/ProceduresForOrdinationBrochure.pdf

[9] Charles Clayton Morrison, The Unfinished Reformation (New York: Harper and Brothers, 1953), 209.

[10] Heritage Baptist Church

[11] Francis Schaff, Ante-Nicene Christianity: From the Death of John the Apostle to Constantine the Great [A.D. 100–325], Vol. 2 of History of the Christian Church (Peabody: Hendrickson Publishers, 2002), 9-10

[12] SBC, Baptist Faith and Message, 2000 (Nashville)

[13] Albert Pike, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, (Richmond: L. H. Jenkins) 311

 

Bibliography

Dobson, Ed, Ed Hinson, and Jerry Falwell, The Fundamentalist Phenomenon: The Resurgence of Conservative Christianity, 2nd ed. Grand Rapids: Baker Book House, 1986.

Dollar, George W. The Fight for Fundamentalism: American Fundamentalism, 1973–1983. Sarasota: Dollar, George W., 1983.

Goodwin, Daniel C. “Maritime Baptist Union and the Power of Regionalism.” Journal of Ecumenical Studies 41.2 (2004): 125+. Religion & Philosophy Collection. Web. 8 Apr. 2012.

Heritage Baptist Church. “Declaration of Faith.” http://www.heritageministries.com/doctrine.html (accessed April 9, 2012).

Lightner, Robert P. “A Biblical Perspective on False Doctrine.” Bibliotheca Sacra 142, no. 565 (January 1, 1985): 16­­­–22. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 17, 2012).

Morrison, Charles Clayton. The Unfinished Reformation. New York: Harper and Brothers, 1953.

Pickering, Ernest D.. Biblical Separation: The Struggle for a Pure Church. Schaumburg: Regular Baptist Press, 1979.

Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Richmond: L. H. Jenkins, Inc., 1960

Schaff, Philip. Ante-Nicene Christianity: From the Death of John the Apostle to Constantine the Great [A.D. 100–325], Vol. 2 of History of the Christian Church. Peabody: Hendrickson Publishers, 2002.

Southern Baptist Convention. “The Baptist Faith and Message.” http://www.sbc.net/bfm/bfm2000.asp (accessed March 18, 2012).

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What to Wear to Church?

Clothing

Recently, I was asked to be the guest speaker at a larger, more contemporary church. Out of respect for each other, the pastor of that church and I jokingly discussed what I should wear. You see, he never wears a suit, while sometimes I do. His congregation has become more “contemporary,” while my congregation remains more “traditional.” So, to make me comfortable, the pastor told me whatever I wanted to wear was fine.

Therefore, I wore shorts and flip-flops… Just kidding.

The way I dress to go to church may not be the way you dress. My style may not suit your tastes, nor yours mine. But the fact of the matter is that you do wear some kind of clothing to church, correct? Well, have you ever wondered if what you wear to church is appropriate?

Some people have asked that question.

Below are some of my thoughts on the subject.

Keep It Simple

If you are planning to attend a worship service where God is supposed to be the center of attention, don’t dress like a clown! Don’t dress like you are going to a movie premiere in Hollywood, either (that could get expensive in a hurry, not to mention scare the kids).

Some cultures believe people should come to church in clothing that could damage someone’s retina. Gettin’ “fancied up” is what’s expected. But it’s this type of clothing, in many cases, that draws attention to the congregant, not Christ. My advice is to stay away from neon suits and flashing bow ties. Church clothing should be a covering, not a calling card.

Show Respect

Some people think it is totally appropriate to wear enough jewelry and feathers to keep pawn shops in business and all geese naked. Others think it is completely acceptable to look like a drunk that slept in an alley all night (no offense to the drunk). Neither shows a sense of respect. The first steals glory from God, while the second implies the place where we gather to worship is no different than anywhere else.

Think about it this way, for example. Receive an invitation to tea from Queen Elizabeth and show up looking like you just got out of bed and never took a shower. Unless you’re a bonafide rock star, security personnel may escort you to a private room to “get acquainted.” Therefore, if dignitaries of earthly kingdoms demand respect, why shouldn’t we offer it to our Heavenly King?

Just a thought.

Beware of Legalistic Standards

However, whatever you wear, don’t be too quick to judge another person’s spiritual condition by what they wear. Only God knows the heart.

Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. – Rom 14:4 KJV

Sadly, I have been around many believers who consider one style of clothing a sign of spiritual maturity, while another style a sign of spiritual waywardness.  And you know what’s funny? It doesn’t matter which side of the spiritual tracks, there’s always somebody looking at another thinking, “They’re not right with God.”

Legalism cuts both ways, dear friend. For example, I have been to churches that ridiculed any woman who wears pants, or a man who never tucks in his shirt. On the other hand, I have been in congregations that blatantly condemned all dress and tie-wearers as right-wing, self-righteous, fundamentalist nut jobs. In both cases, someone judged another’s spirituality based on outward appearances, alone. In both cases, one group’s set of standards were being used as a guide to what is mature spiritual behavior, and what is not.

That’s LEGALISM.

Context, Context, Context

Ultimately, how you dress should be determined by the context of your community. Small, rural congregations might not feel comfortable dressing for church in the same way a metropolitan First Baptist may. Similarly, churches in depressed economies may adopt different dress codes than upwardly mobile societies. The key is to be respectful, honorable, and considerate of the holy moment at hand. Whatever fits that bill is good enough.

Just keep this principle in mind:  Grace accepts, Maturity develops, and Love constrains.

Don’t make appearances the only thing about which you’re concerned. The Gospel of Jesus Christ is far too important a message to be drowned in petty arguments about whether it is appropriate to dress up for church, or go dress-casual. Many people in the world have to worship Christ underground – literally. Dress codes are the least of their worries.

Additionally, the drug addict who needs hope and help may not have any clothes left that he hasn’t already sold to get high. The single mother of five that walks into your church may have barely enough energy to survive, much less do her hair.

Do all things to the glory of the Lord, but keep things in perspective, OK?

My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism [or be legalistic]. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts? Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? – Jam 2:1-5 NIV

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When you hear the sound of the trumpet…

Nearly seven years ago (Oct. 28, 2010) I wrote the following post. Now that a new school year is upon us – and now that I’m actually pastoring in Soddy Daisy, TN, it seems appropriate to be reminded of some some things that are as true today as they were back then.


Last night (10/28/2010) I had the honor to participate in an event of community prayer.  I was invited to speak by a student at Soddy Daisy High School.  If you don’t know what happened, a whole bunch of people gathered together in the park to celebrate our right and freedom to pray, even though it was recently mandated that prayer be stopped before football games.  This meeting was organized by students who decided enough was enough.

In my closing remarks (I spoke for 7 1/2 minutes) I brought up the story of Nehemiah, specifically a part in chapter 4, verse 20. Nehemiah, in response to threats from enemies intent on stopping them from rebuilding the wall around Jerusalem, set people on the wall as lookouts.   Being that the wall was big and spread out, and being that there were few people, Nehemiah came up with a plan.  He said :

“The work is great and extensive, and we are separated far from one another on the wall.  Wherever you hear the sound of the trumpet, rally to us there.  Our God will fight for us.” Nehemiah 4:19-20 NKJV

To me, and I am just little ol’ me, there should have been a lot more people present last night.  Why?  A trumpet was sounded for the body of Christ to come to the aid of not only Soddy Daisy, but for all of Hamilton County.  An attack on our freedoms, as both Christians and Americans, has come to our soil.  Why is it that our schedules and programs and our own sections of the wall are more important than stopping the enemy somewhere else?

Last night was your typical “Wednesday night prayer meeting” night.  Besides the fact that prayer is rarely the object of attention at a lot of these meetings, what would have been wrong with jumping in the church bus and heading to where the trumpet was sounding?  Where there may have been 500+ at this event last night, there should have been 1-2000.  Why were they not there? Because it was more important for local congregations to remain safe and snug in their own little sections of  “the wall.”  

Here was a prime example of LEGALISM in action, for many did not want to participate in an event that featured speakers who weren’t part of a particular denomination.  

Here was a prime example of LAZINESS, for it may have been difficult to get people together to go somewhere on a weeknight, especially if it wasn’t to Ryan’s (the local steak house) or the bowling alley.  

Here was a prime example of DENIAL, PRIDE, and APATHY, for there were others who did not attend because they either didn’t think there’s a problem, it wasn’t their idea, or they just really didn’t care.  Folks, what has been “typical” needs to be trashed.

This past Sunday I told my congregation that I would be in Soddy Daisy on Wednesday night because a trumpet had been sounded.  I went to stand in the gap with my brothers and sisters who cared enough to make a public stand against the tyranny of a few over the wishes of the people.  

In the future, when other trumpets sound,  I pray that the churches of our county and our country will rally together in defense of the few walls we have left in this nation… a nation that, for now, claims to be “under God.”

May our God truly fight for us, for we don’t seem to want to fight for ourselves.

…Remember the Lord, great and awesome, and fight for your brethren, your sons, your daughters, your wives, and your houses. – Nehemiah 4:14

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Doctrine of Separation Anxiety

So many destructive teachings are nothing more than corruptions of actual truth.  One of those is the Doctrine of Separation, and I believe it’s doing more harm than good.

The Missionary

A while back I visited a church where a missionary was speaking.  I really enjoyed hearing what he had to say, but was disappointed with his prayer card.  Listed on the back, along with his statement of beliefs, was the “doctrine of separation.”

Practiced within the more independent and fundamental branches of Christianity, the Doctrine of Separation is mainly derived from 2 Corinthians 6:17: 

” Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you…”

The idea is that if one group does not agree with another in all areas, then association is considered sinful, or at least liberal.

Ironically, during his sermon the missionary spoke of how good it was to be able to talk to a Charismatic believer in Mongolia.  He spoke of how good it was, in a land where few missionaries frequented, to find anyone to talk to that was a Christian.  But when it came to working together… that was a different story.

In Romania

Years ago, in 1992, I was given the opportunity to travel to Romania for a month.  Long story short, in order to do some first-time evangelical work in a small village, two other young men and myself were blessed to find a young interpreter who wanted to help us.

Actually, the teenage interpreter was helping a Pentecostal church group which was rebuilding grain silos during the day. When he was free in the evening, he helped us go out and distribute Bibles, tracts, and even witness and preach.  He even helped us make friends with the Pentecostal group.

Ultimately, this unexpected encounter led to unplanned cooperation, and the Church of God group paid the interpreter so he could work with us Baptists to get out the Gospel! Because of this, around 80 souls came to accept Christ as their Saviour in one week!

Back in the USA

When I got back to the U.S., thoughts crossed my mind about how Baptist missionaries could develop ways to work together with other Christian missionaries in third-world countries, especially where the work was great.  Pooling local resources and manpower for mutual benefit seemed something totally logical to me… but not to BIMI, the mission agency with which I had traveled.

Unlike Southern Baptist missionaries, Independent Baptist missionaries have to raise their own funds to reach the field.  To me it seemed that being able to work with other Christians to accomplish like goals was a no-brainer, but not according to the Doctrine of Separation to which BIMI held true, as do most Independent Baptists with which I have been acquainted.

Cooperation

The belief that Christians cannot work together, worship together, or evangelize together to reach a common desired goal is crazy.  There are areas that make Baptists (of which I am) different from other denominations, and rightfully so.  These differences, however, are more often than not of little eternal significance.

Baptists believe in baptism by submersion, for example, while Presbyterians normally do not.  Is that worth saying that when it comes to winning the lost for Christ that we must remain separate in all things?  Even if a friend of mine is a Calvinist (which I am not), does that mean that it’s wrong to walk down a street with him as we both preach salvation through Jesus alone?  I like what article XIV of the 2000 edition of the Baptist Faith and Message has to say on the subject:

Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ’s Kingdom.  Christian unity in the New Testament sense is spiritual harmony and voluntary cooperation for common ends by various groups of Christ’s people.  Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament.”

When it comes to the legalists and the Pharisaical crowd that promotes separation to the extent of mutual exclusion, finger pointing and self-glorification (i.e., “I am right with God and you are not, because you don’t believe the same as me.”), maybe isolation isn’t that bad.

More people than not, I truly believe, think that working together for the greater good of the Kingdom is biblical.  Only a small minority of so-called “fundamentalists” within the Christian faith feel otherwise.  However, the problem is not so much that we believe that working together is good as long as there is no compromise, it’s getting us to actually DO it.  Let the “separatists” stay separate if they wish, but let the rest of us unite, where possible, and do the work of the Body of Christ.

Say what you will about the “herd mentality,” but it is the loners that the lions and wolves look for first.  There truly is strength in unity.

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Re-Examining the Divorce Controversy

Recently, I have been asked about the issue of divorce and whether or not it ultimately disqualifies one from ministry, especially the pastorate. Even though I know there will be many of you who disagree with me on this, here are my thoughts on the subject. Please understand that I did not come by them lightly.

My Story

I will never forget the phone call I got from a church in Rome, GA about 16 years ago. Someone on the other end of the line was part of a search committee looking for a new pastor.  They had gotten my resume and were impressed enough to give me a call.  Everything was going well until they asked a very pointed question, “Bro. Anthony, does your wife have a spouse that is still living?”  I responded coldly, with squinted eyes and through clinched-teeth, “Yes, ME.”  Unfortunately, this would not be the last time something like that happened.

What I encountered on the telephone that day was not unusual, nor unexpected, but it stung, nevertheless. I had chosen to marry a woman who had been divorced and it cost me. But even though our (then) pastor told me marrying Valerie would “put the final nail in the coffin” of my ministry hopes, I was aware the scripture (1 Tim. 3:2) being used against me was lacking in exposition, and it was ultimately up to God whether or not I pastored a church.  So, after much study, I felt peace that what I was doing was right (but it didn’t hurt when the late Dr. Spiros Zodhiates gave us his approval).

But let me be clear about a few things…

wedding picture fourFirst,  I have never been divorced, so for me the whole argument of 1 Timothy 3:2 should be moot.  Second, my wife was left with no choice but to divorce; furthermore, it happened before she was a believer.  Third, my wife’s ex-husband remarried and divorced again before I even met her. By all accounts my wife was free to remarry, so both she and I were clear from any “adultery” issues.  

Also, I am “the husband of one wife,” and Scripture NEVER said a bishop “must be the husband of one wife who was the wife of only one husband, ever.” Just a minor observation.

So, what DOES the Bible say?

1 Timothy 3:2 says,  “A bishop then must be blameless, the husband of one wife...”  Also, verse 12 says, “Let the deacons be the husbands of one wife...”  The difficulty with these verses is not what is being said, but how it is interpreted.  

Is Paul telling Timothy that in order to be a pastor, deacon, or elder in a church, you must have only been married once?  Could it even be possible that Paul is saying that a man of God MUST have a wife, because being single would disqualify one from ministry?  These are things that have been debated for centuries.  

Some believe that a pastor, deacon, or elder should have never been divorced (or married to a divorcee) . Others believe that in order to be a proper leader, one must be married.  Still, many commentators believe that the proper rendering of the Greek is “one-woman man,” implying faithfulness and character over the number of wives.  In reality, what the Bible says is one thing, but as William D. Mounce put it, “The Greek gives us a range of possibilities, but our theology is going to determine our interpretation.” 

I think there’s another way to look at it…

Take a look at 1 Timothy 3 and read through verse 12.  The best I can figure is that there are between 16 and 17 qualifications for the bishop, and between 6 and 8 for the deacons.  All of these are preceded with a literal or an implied “must be,” as in “must be blameless,” or a “must have.”  How does this affect the argument that an elder “must have” only been married once, never remarried, or never divorced?    

Think of any great man of God you know that has stood behind the pulpit and faithfully proclaimed the Word of God.  Has he always been blameless?  Has he always been on his best behavior?  Did he ever get drunk, covet, lose his patience, or curse his wife or children in anger?  Was he ever a novice, a beginner subject to pride? If so, then according to the logic of some, he should never be able to preach or lead in God’s church, for just as a man “must be the husband of one wife,” so he also must be “blameless, vigilant, sober, well-behaved, given to hospitality, patient, never greedy, and always in control of his house and children.”  

Do you see it?  If your interpretation leads you to believe that the bishop must have only had one wife – ever – then the same hermeneutic (the study of the principles of interpretation) should apply to the other “must be’s.”  “Must be the husband of one wife” = never divorced.  “Not a novice” = never been a beginner in the faith. Doesn’t make sense, does it?

1 Timothy 3:1-12 is in the present infinitive tense (i.e., must be / dei einai).  The requirements listed are ones that describe a man of character and faithfulness, of sobriety and gravitas; not a beginner or one untried and unproven.  What I see is a list of requirements that may not have always been present in a man, but should be NOW, after God has done a verifiable work in his life.  In other words, the Bible says a bishop “must be,” not “must have always been,” or “must have never done.”  Paul said, “and such were some of you:  but ye were washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” – 1 Corinthians 6:11

Here’s my point…

I believe that there are plenty who are sitting back or hiding out because someone has convinced them that they are used up and un-usable.  For example, I can think of men right now who, for whatever reason, are divorced.  Yet, these men, now Christians, are sold-out, God-fearing, faithful, Spirit-filled fathers and husbands with proven testimonies and unimpeachable character.  Sadly, however, because of mistakes made when they were young, unsaved, and stupid, they cannot serve as deacons, much less as pastors.  

On the other hand, I can think of several pastors today who were once murderers, drug dealers, fornicators, extortioners, and abusers of mankind (do I need to explain that last one?). Yet, only because they don’t have “divorced” to add to the list of past sins, they are accepted and given full reign as leaders in the church. 

Sad.

It’s time the body of Christ re-examine this issue in the light of GRACE.

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Thursday Thoughts (Who Knew?)

Hello, dear friends and subscribers (both friend and evil, stalking foe)! It is another Thursday evening where I am, and boy is it getting cold! Cold, I tell you! Explanation point!

So, what is on my mind? Oh, nothing too much, only the fact that I am now the wearied owner of a new label: Bible corrector.

Yes, according to someone on Facebook with the last name of LaRue, I am…

“…a Bible corrector. At least that’s settled. You can take your Egyptian mentality and shove it.”

A Bible corrector? Yes, a Bible corrector.

And according to other comments, I’m not a Bible believer, either. No, I am but an “apostate” Bible corrector with an “Egyptian mentality” evidently capable of being inserted into my nether regions. Eeeeewwww!

But why?

Receiving the Theology Award from Temple Baptist Seminary

Receiving the Theology Award from Temple Baptist Seminary

Why is this preacher…this defender of the faith…this hated conservative…this herald of God’s grace…this humble little Baptist fuzzball…not a believer, but a correcter?  Simple…I dared to suggest a word in the King James Version of the Bible could be amplified by a closer study of the original Greek (New Testament).

I mean, seriously! Who knew that suggesting κεράτιον (translated as “husks” in Luke 15:16) might be something other than what covers an ear of corn could be equal to getting in bed with Beelzebub?

Therefore, instead of an Independent, Fundamental, Bible-believing Baptist, I’m a Non-autonomous (cause I’m Southern Baptist), Convoluted, Bible-correcting, Apostate Egyptian. And all this time I thought I was following Christ.

That’s not a cross I’m carrying?

Who knew?

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