baptist union of victoria

The Baptist Union of Victoria is suing its own theological college

/ MurrayCampbell

The Baptist Union of Victoria (BUV) and Whitley College are going to the Supreme Court. 

It is a sad state of affairs.  This isn’t anything to gloat about or take joy in. After all, the Scriptures warn us about taking fellow Christians to court.

“If any of you has a dispute with another, do you dare to take it before the ungodly for judgment instead of before the Lord’s people? 2 Or do you not know that the Lord’s people will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? 3 Do you not know that we will judge angels? How much more the things of this life! 4 Therefore, if you have disputes about such matters, do you ask for a ruling from those whose way of life is scorned in the church? 5 I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? 6 But instead, one brother takes another to court—and this in front of unbelievers!

The very fact that you have lawsuits among you means you have been completely defeated already.” (1 Corinthians 6:1-7) 

The fact that the parties are heading to the Supreme Court after a 9-year process signals the nature of the breakdown. 

from the Whitley Residential College FB group

The issue relates to the sale of property used by Whitley College. The College Council sold the residential college (known as the Doughnut) and subsequently held the proceeds of the sale (and began using?). The BUV Council challenged both the sale and requested that the proceeds be turned over to the BUV in line with trust arrangements. 

Questions were raised as early as 2016 when, to people’s surprise, the property was sold without informing the BUV. For the most part, discussions have taken place quietly in meetings and privately in boardrooms (which is appropriate for initial resolution seeking). When Union delegates have raised questions at various junctions, answers have either been missing or vague. When a report was given to the Baptist Gathering last year, the matter was addressed in such convoluted legal fashion that few had any idea what was being said. 

But now, several years down the track since the property sale, the closed doors have been opened. The issue has been on the public record in the courts for some time, and more so now, through recent correspondence issued by the BUV Council and then from Whitley College Council. It is only a matter of time before the story is circulated even further.

On Wednesday, 24 September, the BUV Council sent a letter explaining that the matter is now going before the Supreme Court of Victoria. In the letter, they state, 

“Although the property was held in the name of the Baptist Union of Victoria at the time it was sold, the charitable purposes for which the property was held were unclear, as no Trust Deed had been written setting out the terms. Being the named owner of the property, the BUV operated in good faith assuming charitable trustee responsibilities.  

When the property was sold in 2016, the funds remained part of a charitable trust that the BUV must oversee. However, upon settlement of the $24.1 million, funds were directed away from the BUV as owner of the property and were not returned when requested.”

A few days (2nd October), Whitley College Chair and Principal issued a statement disputing the BUV Council’s interpretation of the situation,

“Whitley College has considered its position diligently, and has concluded that Whitley College has and continues to be the steward of these trust funds, faithfully applying them to the purposes of theological education and ministerial formation in line with the intent of those who contributed to the properties and its legacy.

While the BUV has presented a different interpretation, we are confident that the documentation demonstrates Whitley’s consistent and proper role as the steward of these resources. We believe that active involvement in the proceedings, including putting to the court an alternative position to the BUV, is the appropriate way to preserve Whitley’s access to funds, vital to its continued operations.” 

I’m not here to take sides, but rather hoping to find answers. While murmurings about the dispute have been dripping in the background for years, the fact is, most BUV members have been left in the dark, and even now, remain unaware of the issues and processes that have led to Supreme Court proceedings. We have woken to learn that we are (essentially) suing ourselves. To say that many Victorian Baptists are stunned, angered, and perplexed this week is putting it mildly; most remain unaware. Hopefully they will become aware before some journalist reports the story. Indeed, we pray that it is resolved before this happens.

I appreciate that there are legal complexities here that require lawyers and legal process. However, the parties have reached the Supreme Court stage, while the churches and delegates have had near-zero prior knowledge of the situation. That’s a problem. The Churches aren’t a third party in this dispute, but very much involved. We (the churches) are the BUV (not the Council or the College), so how can it be that things have progressed to this stage (or rather, degressed) without thorough consultation, prayer, and conversation with the churches?

Earlier this year, I learned that the BUV has already paid more than $1 million in legal fees. I now believe the figure is $2 million. In addition, Whitley College has paid a vast sum for its own legal fees. Both amounts matter because the money belongs to the Baptist family. Indeed, the land, the sale proceeds and the legal costs belong to us.

I have no doubt that all sides involved are troubled by what has transpired, but the lack of transparency is significant; the BUV is taking itself to court and only informing the family at the 11th hour.

The presenting issue is a legal one, but it is also a spiritual and moral one.  Both parties are expressing concern; however, this doesn’t mitigate the situation before us. Who will be held to account? Think of what our churches could do with $2.5+ million for mission and ministry?  

This is just one of many issues that need resolution. 

Last year, the BUV caught attention amongst the major Victorian Christian denominations with its controversial ‘Guide for the Baptist Union of Victoria’, a document produced by the Victorian Government to inform our churches how to deal with questions of sexuality and gender in our churches. On top of that, a breakaway Baptist group calling themselves the ‘Open Baptists’ are setting up an alternative association in NSW and ACT (who formed as a response to Baptists holding a biblical view on marriage and human sexuality). In Victoria, a small group of churches wanting to remain within the BUV are also joining the progressive ‘Open Baptists’. 

Whitley College has been a bone of contention among BUV churches for decades. While the College receives students from some quarters, many churches prefer to send students to evangelical colleges for training. Of note, as of this year, NSW’s Morling College has begun teaching units in Melbourne. 

Is it time to clarify the role and place of the college? 

Should questions be raised about Whitley’s association with the University of Divinity?

How is the Whitley Council accountable to the BUV (the churches) for its financial management?

Is it time to rethink property trust arrangements?

Many of these questions are not new, but are rooted in historical and theological disagreements that go back decades.  In attempting to exist as an association with a theological tent as broad as the Pacific Ocean,  it is a case about money and property that has taken us to court against ourselves. 

Again, such a thing brings sadness.  As someone who loves being a Baptist in Victoria and who longs for our churches faithful and growing in the gospel, something has gone seriously wrong, and now it’s out in the open. We rejoice in good things God is doing but the churches require full transparency and accountability from our agencies and councils. 


One thing I am confident about is that our BUV needs and appreciates the prayers of God’s people.

The mistaken Baptist Guide

/ MurrayCampbell

 The Victorian Equal Opportunity and Human Rights Commission has published, ‘A Guide for the Baptist Union of Victoria’. The ‘Guide’ relates to the Conversion and Suppression Laws adopted in Victoria 3 years ago.

The Guide was released 4 months ago and published on a Victorian Government website, and it is finding more public attention recently, including journalist John Sandeman reporting on it today.

This Government document is problematic and because of growing awareness, it is worth highlighting some of the issues.

The name of the Guide is confusing and highly questionable. The Baptist Union of Victoria Assembly has not discussed or agreed to such a Guide. However, the Victorian Human Rights website, states,  ‘We have developed the Providing Safety for LGBTQA People of Faith guide with and for faith leaders in Baptist Union of Victoria churches”’. 

On the one hand, this is not a Baptist Union of Victoria document, however, the BUV name is all over it. For example, 

  • The title, “A Guide for the Baptist Union of Victoria’.
  • The Victorian Human Rights website, states, “We have developed the Providing Safety for LGBTQA People of Faith guide with and for faith leaders in Baptist Union of Victoria (BUV) churches”
  • The  ‘Guide’ states, “The Baptist Union of Victoria (BUV) recognises that Baptist communities hold a broad range of views about matters of gender and sexuality”. 
  • The BUV agreed for the HRC to write the “Guide”.
  • Multiple BUV personnel and pastors met with and provide information and ideas to the HRC.
  • The Guide acknowledges assistance from BUV and baptist members.
  • THE BUV is using and promoting the document.
  • The BUV is now running seminars run by HRC.

 My understanding is that the HRC approached the BUV and BUV personnel gave permission for this project. They then provided ideas and information to the HRC.  The HRC is now using this Guide to promote the conversion/suppression laws, and as the commissioner states, we hope other Christian denominations will follow the Baptist lead. 

Ro Allen, Victorian Equal Opportunity and Human Rights Commissioner, wrote the forward which includes this explanation, 

“The CSP Act does not stop anyone from holding beliefs about sexuality or gender, or having conversations with others about those beliefs – it prohibits causing harm to others by trying to impose beliefs to change someone’s gender or sexuality. This is a law to prevent harm. 

Change or suppression practices are actions based on the ideology that there is something wrong or broken about being lesbian, gay, bisexual, transgender, queer or asexual (LGBTQA), which this law says isn’t true….

The BUV community has been among the first to step up and work alongside the Commission to provide clear support and guidance to its faith leaders and congregations. Over time, we hope to do the same with other Victorian faith communities.” 

The Guide is confusing to the outsider and indeed to Baptists, who understandably assume that this is a Baptist document and one that Baptists affirm.

The 48 page Guide proceeds to give advice to churches and to pastors about how to respond to questions/issues surrounding a person’s sexual orientation and gender identity. At times the document acknowledges a dissonance between formal Baptist teachings/positions and the law, but then it also says things like, 

“The Baptist Union of Victoria (BUV) recognises that Baptist communities hold a broad range of views about matters of gender and sexuality.”

This dissonance within the BUV now manifests itself in a Victorian Government document, and that is a problem.

The Guide affirms all the latest iterations of sexual and gender expressions, and nowhere affirms the moral goodness of Baptist and Christian views on sexuality and gender. Of course, it can’t because the very fabric of these laws aims to disqualify Christian beliefs and practices on these issues. Instead, the Christian understanding of sexuality and gender is defined in negative terms right throughout the document.

In addition, the Guide encourages churches and pastors to seek advice from affirming churches and provides a list of LGBITQ websites for churches to use.

The dissonance is aired like a screeching car brake. As John Sandeman has highlighted,

The guide outlines restrictions on Baptists and other religious leaders on discussing sexuality and gender identity with LGBTQA persons imposed by the Change or Suppression (Conversion) Practices Prohibition Act 2021 (CSP Act). It acknowledges that the BUV takes the position that “Marriage is the union between a man and a woman to the exclusion of all others, voluntarily entered into for life.” and that “BUV shall not ordain persons who engage in homosexual practice.” The guide says that these statements of belief, and others can be made generally or in sermons and Bible studies, but not when “not targeted at an individual to change or suppress their gender identity or sexual orientation.”

There we have an example of where Baptist practice contradicts the intent behind Victorian Law. 

For Christians, sex is a beautiful gift from God and that is to be enjoyed within the constraints of marriage between a man and a woman. The Guide explains that while a church or pastor is free to explain formal doctrine in a theoretical sense, they are not permitted to address it to any individual or to insist upon it for any church member. Even praying with an individual who requests prayer, is illegal.

I don’t want to repeat everything I’ve said in the past about these laws. There are aspects that I affirm and others that I cannot, because I’m a Christian. Readers can find those comments easily enough. I will say because it is important and you may not want to read older articles (fair enough): Christians following Jesus (is there any other kind?) will love others and seek their wellbeing. The only message we have is the one we have received and that is of the righteous and loving God whose Son gave his life as ransom for many. God doesn’t pick the do-gooders, he loves those who realise they are deeply flawed. Sometimes, churches forget this. At the time when these controversial laws were being debated, I was among other Christian leaders who acknowledged there have been examples of dreadful attitudes and behaviour toward people who don’t identify as heterosexual. These may not be commonplace, but some people have been terribly mistreated. For that, churches ought to repent. Around 2019, I learned from a journalist how a few fringe religious groups practised ‘conversion techniques’, which were often adopted from mid-20th Century psychiatry, not from the Bible. The Victorian Laws go well beyond prohibiting such awful and dangerous behaviour; prayer is banned and talking with an individual about sex and gender is prohibited, unless the content of your message conforms with whatever is the latest iteration of sexual ethics from LaTrobe. That is staggering, and it’s all the more astonishing given the worldwide exposure of the abuse toward minors with gender dysphoria by State sponsored institutions.

Don’t misunderstand, there is merit in explaining the law, however, this Guide does much more. It contains ideas and advice that is contrary to Scripture and our pastoral responsibility. It is targeting Baptist Churches and for some reason, the BUV thought it wise to give them ammunition and the target. Baptists used to believe in the separation of church and state! This is a Government produced document designed to shape how our Baptist churches think about sexuality and gender issues. Arguing otherwise is simply not believing the authors’ words.

The thing about the Christian Gospel is that it is about conversion. By definition, Christianity is a conversion religion. Jesus calls people to ‘repent and believe the good news’.  Of course, it doesn’t mean someone who is same-sex attracted all of a sudden wants to marry someone of the opposite sex; that’s not the Christian goal. As many same sex attracted Christians testify, the desire and aim is to be godly, and that includes honouring God with our bodies and relationships. Sure, that may not be a common view in our culture, but in an age where we are beginning to realise that ‘you do you’ isn’t always good and it doesn’t really satisfy, there is something new and intriguing about the old time Bible vision for human flourishing.

In contrast to NSW Baptists who have taken positive action in recent years to confirm Christian belief and practice, imprecision and trying to mimic the Archbishop of Canterbury has an adverse effect on Gospel unity and mission success in Victoria. That ought to grieve our churches.

It is unfortunate, to say the least, that there is now a public document confusing people about where Baptists stand and what we believe. I have already had a member of another Christian denomination contact me because s they were perplexed and couldn’t understand why the BUV would participate in such a project. Not only is this Guide confusing people (both outside and inside baptist churches), it’s almost like handing over a noose for Baptists to hang themselves.

To be clear once again, this Guide is not our guide. It is not a Baptist Union of Victoria document. It is the unfortunate result of a few well-meaning Baptists taking the bait from the HRC.

It is my hope that we Victorian Baptists serve and love our neighbours well, always holding out the Gospel of life, and clarify and confirm that this is not our Guide. 

15 December update:

John Sandeman has spoken with the VEOHRC. This added information only adds weight to concerns that have been raised with this ‘Guide’. This issue is consequential for all Baptist Churches and Pastors in Victoria – https://theothercheek.com.au/a-disturbing-question-about-the-vic-baptists-and-the-conversion-law/

12 Dec update:

David Devine from the BUV Office has spoken with John Sandeman and offered a perspective on the Baptist Union’s role in the publication of the Human Rights Commission’s ‘Guide for the Baptist Union of Victoria’. 

David is a brother in Christ. 

His comments confirm what I have written above and underscore the important issues I have raised. 

Vic Baptists: How we were consulted on the LGBQA guide to the Change or Suppression (Conversion) Practices Prohibition Act

New South Wales Baptist motions should be welcomed warmly and not with frost

/ MurrayCampbell

New South Wales and ACT Baptists are meeting tomorrow to discuss and decide an issue that denominations across the world are facing. There are a set of motions requiring churches and accredited pastors to affirm “Marriage is a covenant relationship ordained by God as a lifelong faithful union of one man and one woman. Sexual intimacy outside such a marriage relationship is incompatible with God’s intention for us as his people”.

The topic is broader than sexuality. In 2021 the NSW & ACT Assembly affirmed that both churches and accredited pastors be required to affirm the “basic doctrines, objects and values of the Association”

A detailed read of the motions can be found on John Sandeman’s blog.

Depending on the outcome of the Assembly meeting, Baptist Churches that don’t affirm these positions may be required to leave the association and pastors lose their accreditation. This is of course a significant subject and one where we pray Christians will speak and listen graciously and especially listen to and believe what God has spoken in the Bible. Affirming marriage should not be a controversial issue among churches, and it is a sad indictment on churches that there is any dispute or disagreement here. To believe that God designed marriage to be between one man and one woman and that all other sexual relationships are sinful is doing nothing more than believing what Jesus taught and what the Apostles affirmed. 

Sydney Baptist and Morling College lecturer, Mike Frost, has expressed disagreement with the move. He has written an article to presumably dissuade delegates from supporting the motions. While he is not saying that he supports same-sex marriage (I suspect he doesn’t), he argues that baptists can and should remain together even when we disagree over this issue. Frost’s position is problematic for several reasons. 

First, he makes an important category error. He puts same-sex marriage under the umbrella of ‘non-core issues’.  He uses the phrase repeatedly throughout his piece and he concludes with this sentence,

“But instead of rallying to fulfill these bold visions for Christian mission, we’re debating the ins and outs of how to expel a tiny number of churches that don’t agree with the majority on yet another non-core issue.”

Contrary to what Frost asserts, our understanding of sexual relations is a primary issue. Our understanding of sexuality and marriage is connected to our view of Jesus, the Bible, the nature of sin and salvation, and more. Jesus was clear when he described sexual relations outside marriage between a man and a woman is porneia.

The Apostle Paul is also clear, 

“Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men 10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. 11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

Jesus and Paul define homosexual relations as sinful and keeping people outside the Kingdom of God. I don’t see how Frost can declare that this is ‘yet another non-core issue’ when the Bible is pretty clear that it is.

In 1 Timothy Paul spells out as unambiguously as anywhere in the Bible how any sexual relations outside marriage contradict sound doctrine and the gospel,

“We also know that the law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious, for those who kill their fathers or mothers, for murderers, 10 for the sexually immoral, for those practicing homosexuality, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine 11 that conforms to the gospel concerning the glory of the blessed God, which he entrusted to me.”

Mike Frost telling his readers that this is a non-core issue doesn’t stack up according to the Scriptures. These are not matters on which Christians can agree to disagree. This is a primary matter. Where people cannot agree on the gospel, how can there be partnership and association?

Second, Mike Frost makes another category error. His heading proposes that requiring common assent to Baptist doctrine is, ‘Breaking up the family in pursuit of uniformity’. 

The suggestion of uniformity is misleading. This isn’t about uniformity, it is about standing together on clear and gospel issues.

No Baptist is asking for agreement on every dot and flick and iota. No Baptist is demanding a uniform position on eschatology or the gifts of the Spirit. No one is asking for uniformity in the style of church service. Frost’s own article provides several examples of where Baptists have agreed to disagree. In suggesting that same-sex marriage is on par with these other issues is a serious mistake. Again, if Jesus calls an activity sin and if Paul says an activity keeps a person outside the Kingdom of God, how can we partner with churches who teach this harmful idea?

Genuine Christian unity is both theological and spiritual,  and the two belong together. Paul writes to the Ephesians, 

“Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit, just as you were called to one hope when you were called; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all…14 Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. 15 Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ”

Unity requires speaking truth in love and standing against teaching that is false and dangerous. It is because Christian unity is so precious, that remaining in that which unites is of such importance

I have argued elsewhere that baptists historically have written and affirmed doctrinal statements and positions when the need arose. There is a popular view today among Baptists that we are anti-creedal and that we don’t want or need statements of faith in order to join together. The saying, ‘no creed but Christ’ may sound appealing, but it’s neither historically true nor wise.

Throughout 400 years of Baptist history, various baptist fellowships have written confessions and statements of doctrine and required assent to them. One of the little-known facts about baptists is that we have more doctrinal statements than probably every other protestant denomination! The desire among NSW baptist churches to stand on the Christian view of marriage (and more) isn’t less than baptist, it is in keeping with many baptists historically (including those in Australia).

Third, Frost speaks of a bold vision for mission, but how can there be a shared mission when churches (or pastors) don’t share the same message? 

Mission is about telling people the good news of Jesus Christ, but if two churches believe two different gospels, how we can partner together?

For instance, Baptist pastors and churches who support same-sex marriage do not accept that repentance is required, rather these relationships should be celebrated by churches. How can two churches go on mission together when one says repentance is necessary and the other says it is not?

Our neighbours and communities don’t need churches that play the lyrebird and mimic back to them their own moral and spiritual proclivities. The gospel of Jesus Christ is far more compelling, subverting and beautiful.

I recall an observation made last year by British historian Tom Holland, 

“I see no point in bishops or preachers or Christian evangelists just recycling the kind of stuff you can get from any kind of soft left liberal because everyone is giving that…if they’ve got views on original sin I would be very interested to hear that”.

Affirming basic Christian beliefs will serve our churches well and our local communities. Anything else is a pathway to a brittle skeletal institutionalism and an irrelevance to the Kingdom God is building.

While it’s great to hear Mike Frost advocating mission, he’s sticking a cork in the breach here. How can shared mission take place when there isn’t agreement on the gospel and what it means to repent and what it means to be saved? Indeed how can there be partnership in any meaningful way when the very thing that unites Christians is disputed and even denied by some?

While Frost wants everyone to keep singing together, the reality is those baptists who advocate same-sex marriage are singing a different song; with different lyrics and melody. Their position not only contradicts the formal position on marriage, some are actively seeking to change this established position. The point is, these Baptists are unlikely to be satisfied until such time the denomination has changed to Australia’s latest views on sexuality and gender. After all, if they are serious about this being a justice and gospel issue, as I have often heard, how can they rest until the baptist view accepts same-sex weddings and marriages?

The notion that we can and will all live together in a joyful forward movement mission is somewhat disingenuous, given the ambition of some baptists is to change core baptist convictions. 

I’m praying for tomorrow’s meeting. Of course, it is difficult. If our churches are not able to have these important conversations and if we are not prepared to affirm the very things for which Christ died, then what are we about? God honours the faithfulness of his people. It may not win us popularity votes or praise in ecclesial halls, but there is something remarkably simple and attractive and good about faithfulness and sticking with what God says.

The people who often suffer most through these conversations are same-sex attracted Christians who believe in Jesus and are living faithful and celibate lives for the sake of the Kingdom. To have churches teaching that they need not repent and should instead live out their desires is a great and terrible disservice to these brothers and sisters. Should we not support and encourage them in godliness by affirming the same Gospel together?

I trust other State Unions may look at what is transpiring in NSW and find courage to also stand and make these clear affirmations and positions for the sake of the Gospel around Australia. 

Melbourne Baptist Church Hosts Same Sex Wedding

/ MurrayCampbell / 9 Comments

A story broke on DavidOuld.net this morning, naming a Baptist Church in Victoria which has recently opened its building to host a same sex wedding.

The focus on DavidOuld.net is of several ordained Anglican ministers from the Diocese of Melbourne who were present at the ceremony, and who appear to have formally participated during the service. It is not currently known who the official celebrant was, but presiding over a same sex marriage is a violation of the government marriage licence for both Anglican and Baptist clergy. Anglican and Baptist marriage celebrants can only conduct weddings according to the marriage rites of their said denomination.

According to the Baptist Marriage Rites, marriage is “the union between a man and a woman to the exclusion of all others, voluntarily entered into for life.”

My concern is the news that a Baptist Church in Melbourne has hosted this wedding, and it appears as though at least one ordained Baptist minister was involved. This doesn’t project a view of Victorian baptists that will adorn the Gospel of Jesus Christ.

Screen Shot 2018-05-28 at 11.14.14 am.png

 

Community Church of St Mark belongs to the association of Churches that is the Baptist Union of Victoria. I cannot imagine that they would have received permission from the BUV to conduct a same sex wedding on their premises. Such permission is not however required as local churches have significant autonomy.

There is a question as to whether the Community Church of St Mark rented out their building to a third party or were  formally hosting and supporting the event? In one sense, that distinction is a matter of semantics, for either option is a clear promotion of same sex marriage. Footage of the wedding procession clearly shows the banner of St Mark’s being paraded, thus indicating at least some involvement by the Church. In addition, an ordained baptist minister was also present and part of the procession, and it appears that she was involved in a formal capacity.

Why does this matter?

It is important for baptists for at least these two reasons:

First, Community Church of St Mark have misrepresented what Baptists believe about marriage. They have welcomed teaching and have blessed a view of marriage that contravenes the clear doctrinal position of the Baptist Union of Victoria. In so doing, they are sending confusing messages to local communities as to what Baptist believe about marriage, and in so doing they are leading people astray from God’s good purposes. 

Second, Churches who are affiliated with the BUV are in relationship with each other. There is rightly a significant degree of autonomy given to each church, however an association is not arbitrary or meaningless. Without clear theological common ground that is affirmed and practiced, churches can’t work together. To what point can we share an identity together when that name is being misrepresented in such grievous ways?  The question is, should our Baptist Churches allege unity with another Church who has decided to act against Baptist doctrine? Is it appropriate to call Community Church of St Mark to repentance?

The issue of marriage is not unimportant or secondary in the Bible. Indeed, during last year’s plebiscite debate advocates made it clear that they believe it’s about human rights and amending one of the great social evils in our country. For Christians, our Scriptures define sexual relations outside of heterosexual marriage as porneia, it being alongside many other activities which prevent people from entering the Kingdom of God. The Apostle Paul includes homosexual activity as being “contrary to the sound doctrine  that conforms to the gospel concerning the glory of the blessed God, which he entrusted to me.” If the Bible defines this as a Gospel issue, then it is incumbent upon us to do so as well.

This morning’s news is incredibly sad but unsurprising. For some time there have been baptist clergy and churches agitating to redefine marriage and to be given permission to formally conduct same sex weddings. These numbers are small, only representing tiny fraction of the BUV, but they are persistent. We are being naive if we believe that this matter will eventually blow over and that these advocates will simply give up.

A precedent can easily become a pattern if we don’t speak up.

As it currently stands, Baptist marriage celebrants cannot conduct same sex weddings. The position for churches is however somewhat murky. The spirit of the law suggests that a Baptist Church should not facilitate a same sex marriage, either by renting out their building or by inviting a secular celebrant to preside. However, the strict letter of the law does not (to my knowledge), prohibit this practice. This ambiguity needs to be attended to and fixed in the near future.

 

Update (Monday 7pm): I can now confirm that the officiating celebrant was Rev James (Jim) Barr. Rev Barr was formerly the Senior Pastor at Collins St Baptist and at Canberra Baptist. He is now a Welsh Methodist credentialed minister, and thus no longer holds a baptist licence. It is however unclear how how substantive his role was in this service, given that Baptist and Anglican clergy were also participating. In other words, one question is answered, but the original concerns remain, and they are substantive concerns for Baptists and Anglicans alike.

Do we want a Maverick Baptist College?

/ MurrayCampbell / 5 Comments

Simon Carey Holt has written a blog piece where he speaks favourably of the current climate of Whitley College. Simon is currently the Senior Pastor at Collins Street Baptist, and for many years he taught at Whitley.

whitley-lr-112

It is good to hear Simon’s perspective. There is much that can be said in response, but here are four thoughts for now.

First, it is important to understand the role Simon attributes to the college.

For example, he states, “Theological educators must be prepared to stand on the sidelines of the church and call it to account. Like those pesky prophets of old, courageous theologians call the church to be different than what it is, a challenge to a radical transformation and a critique of the status quo.”

While putting it in a rather gentle way, Simon is essentially saying, the College’s role is to speak down on the churches, telling us what we are doing wrong.

Yes, we need a theological college with academic rigour, where students are encouraged to think deeply and engage with a broad spectrum of theological persuasions. We also need a college that is anchored to the ‘faith once for all delivered’.

The question is, is it the role of the college to “call churches to account”, or does the college exist to serve the churches? When a former lecturer portrays the college as a maverick with a stick, he only reinforces concerns and exemplifies how out of touch they are with the Baptist community (and with Baptist polity!).

Second, Simon believes the college listens to the churches, but is that the case? I have no doubt that a few churches are listened too, but if the College was truly listening to the broader churches, we would not be hearing concerned voices from a growing number of churches and pastors.

Which leads to a third point,

Simon suggests, “As a priestly community, the theological college is one that nurtures and enables the local church”.

This is a noble desire, one which is worth pursuing, but as I mentioned last week,  many of our churches do not have confidence in the College to train and teach the next generation of Gospel ministers. This is demonstrated by the fact that churches continue to send their people to alternative theological colleges in Melbourne and interstate.

Fourth, Simon said,

“In my experience, criticisms like these often hold a kernel of truth mixed with a good dose of ignorance and clichéd hyperbole. Too often such criticisms are leveled by those who have never sat in a class, never pursued a sustained conversation with a teacher, and never read anything of substance written by those they deride. Sadly though, when mud is thrown it sticks, deserved or not.”

This may be a fitting description for some scenario somewhere, but here it is nothing more than a straw man. The reality is, some of the concerned baptists have sat in classes, they have conversed with teachers, and they have read publications. And many who made the decision to study at other theological institutions have engaged with Whitley College in other ways over the years.

I notice that Simon does not deny the theological discord between the College and Churches; indeed he admits Whitley promotes ideas and teachings that are incongruent with those of the churches. His rationale is, the College is  a prophetic voice speaking to the BUV, “like those pesky prophets of old, courageous theologians call the church to be different than what it is, a challenge to a radical transformation and a critique of the status quo”.

I guess Hananiah was a prophet of sorts! Should not prophets contend for the faith, rather than contravene the faith? In fact, professionalising prophecy was the error of the kings of Israel and Judah. While God may use a voice from the college in a ‘prophetic’ way, assuming the mantle of prophet is dangerous, and is certainly not the role ascribed to it by the BUV.

In conclusion, we want to see a faithful and growing Baptist College in Victoria, which is able to serve our Churches well. I agree with Simon in that a change of leadership is opportunity to ask hard questions. Hard questions have been asked this year; what remains to be seen is how they will be answered.

Advertising: Principal of Whitley College

/ MurrayCampbell / 32 Comments

The Baptist theological college in Victoria, Whitley College, is looking for a new Principal.

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This is an exciting opportunity for the Baptist community in Victoria, as well as for one auspicious applicant.

There is an elephant standing a few blocks from the famous Melbourne Zoo, and one which can’t be ignored: The name ‘Whitley College’ conjures up a long history of theological liberalism, and with good reason. The sad reality is, there are very few statements in the Baptist doctrinal basis that are not rejected by one or more of Whitley’s faculty and adjunct teachers. One cannot assume that penal substitution or the physical resurrection of Jesus Christ are necessarily affirmed or taught as Bible truth. Ideas such as universalism, modalism, affirming homosexual practices, are all to be found in teachings among the faculty.

I understand there are some Victorian Baptists who have a positive relationship with the College, but there is no escaping the fact that many churches (perhaps the majority) will not currently send their people to Whitley, because of radical deconstruction of the evangelical and baptist faith that swirls around its Colosseum looking building. 

For two generations Evangelicals have overwhelmingly stayed away from Whitley (except for ordination studies), and have trained at other Bible Colleges in Melbourne, and even interstate.

That being said, there is a growing desire to see reform, and to see our college move forward.

Letters from various Whitley Board members have been circulating this year, aghast at the idea that Baptists are expressing concerns over the college’s orthodoxy, but the reality is, these concerns have been present for decades. For the most part people have been afraid to speak up, and when they have, no one has been listening, until now. In several public forums this year, including May’s Gathering, numerous concerns were raised regarding the teaching and training emanating from Whitley, communicating that the Churches want change.

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Please refer to the formal job description. In addition, I can speak for some Victorian Baptists who are keen to see the following attributes in the College Principal:

  • We are looking for a Principal with strong Evangelical convictions and who affirms the doctrinal basis of the BUV.
  • We are looking for a Principal with a pastoral heart.
  • A strong leader and visionary for the future of training Gospel ministers.
  • A character that fits with the qualifications described in 1 Timothy 2 and Titus ch.1
  • A Principal who can effectively engage with Victorian Baptist Churches

The College Principal is an important position, and provides a significant opportunity for the future of not only the College, but also for the Baptist Union of Victoria. 

Perhaps you would like to join with many of us in praying for this process. Anyone interested in applying should follow the above link (applications close August 22nd)

Complementarianism, a conversation Baptists want to have?

/ MurrayCampbell / 5 Comments

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On the ‘Baptist Union of Victoria’s’ Facebook page this week, a series of articles have been posted on the topic of women in leadership. These articles are not written by Victorian Baptists, nor do they, I believe, reflect the formal Baptist position on women in leadership. If that were the case, the BUV would have to give up its affirmation of diversity, and a growing number of Baptist churches would no longer welcome in the BUV family.  However, the publication of these articles is raising questions among pastors, especially the commentary accompanying these posts,

‘Not all Baptist Churches provide opportunities for women to lead. How is your church doing? “Some sexism is blatant, but most of it is subtle, hidden behind so-called “good intentions.” In many churches, it is hidden behind misinterpreted gender roles.”’

‘What is your church doing to empower more women to lead?’

The last question is useful and important, but unfortunately it is being framed by a particular view that wishes to distort a true complementation position.

Uncritically dumping articles into public space can be unhelpful, and leaves readers wondering whether the BUV agrees with the content of these articles, and whether their churches are meant to follow suit? 

Obviously someone is wanting to generate a conversation, and it is certainly a topic worthy of dialogue. But to avoid giving the appearance that the BUV is driving this, they ought to put their name to these posts, and they should publish articles that fairly represent the views they are so openly criticising.

The most recent post is Kylie Pidgeon’s article, Complementarianism and Family Violence: The shared dynamics of Power and Control. Kylie Pidgeon raises several important questions that deserve proper consideration by the local church, and I grateful to her for doing this. But sadly, the timbre of her message may be muddied due to the parodic character of other articles being promoted. 

In summary, the message being conveyed through this series of posts is that complementarianism means ‘sexism’, ‘gender inequality’ and even ‘domestic violence’. This is a serious accusation and one that ought only to be suggested with the greatest care.

Take for example, the article promoted yesterday, written by Charlie Olivia Grantham, The Case of Subtle Sexism.

Grantham writes,

“male headship are all different strains of the same toxic ideology—sexism. Some sexism is blatant, but most of it is subtle, hidden behind so-called “good intentions.” In many churches, it is hidden behind misinterpreted gender roles.”

But hold on, the Bible teaches and affirms male headship in both marriage and the church. Is the author suggesting the Bible is sexist? Is she accusing God, the author of Scripture, as being sexist? Or with a gigantic and unexplained hermeneutical leap, she can simply denude the relevance of all those passages of Scripture?

Also, Grantham refuses to accept there are countless intelligent and godly women who affirm complementarian theology and practice. In fact, one mature Christian woman, whom I was talking with today, rolled her eyes at Grantham’s suggestion. Is she a sexist for disagreeing with Grantham? Apparently so, as Grantham claims to know the mind of God (even if other women do not) when she says, ’I realized that even if God is calling her to preach, she will never know it because she is blinded by sexist lies fed to her over a lifetime.’

In encouraging woman to take the lead in church, Grantham doesn’t call women to the Scriptures, and to trust God in his word; instead, she calls women to believe in their ‘gut instinct’. What terrible advice to giver anyone, whether male or female. As Christians, is not God in his word an authority over us, and is not our task to trust him and follow his words?

Not only is Grantham’s advice unsound, her presentation of complementarianism is a gross caricature. It’s akin to me pointing to a picture of Bugs Bunny and saying to my kids, that’s exactly what real rabbits are like! Perhaps Grantham is picturing a conservative church somewhere, but it is not representative of any complementarian church I know of.

I remember sitting in a meeting with denominational leaders four years ago, and they all believed complementarians taught that women were inferior to men. I assured them that was not the case, and a church teaching such would be contravening Scripture. But what it showed me is that there is significant ignorance on this issue, and now I understand why, if people are relying on articles like this.

There is such a thing called misogyny, and when it worms its way into the home or the church, it needs to be exposed and thrown out: It is sin. But this is not what complementarians believe or practice. Was the Apostle Paul a woman hater for writing (under the inspiration of the Holy Spirit, dare we add) 1 Timothy ch.2?

The Bible is adamant on the question of equality between men and women. One is not greater than the other, and neither are they the same. The Bible gives examples of women exercising ministry in the local church and encourages women to serve. We want to learn from them and seek to faithfully apply these Scriptures in our own churches. The Bible also teaches male headship in the home and church; stereotyping or disregarding these Scriptures, only serves to create bigger issues.

Complementarianism is not some strange and archaic practice belonging to pre-enlightenment era of history, it is a view held by many churches today, including Baptist Churches, and it is a position held with broad historical precedence and deep theological warrant. When I have time, I am keen to lay out these arguments in another article.

Having said this, I know thoughtful Christians who have done the hard work of exegeting the Biblical texts and have landed in a different place to myself. I disagree with them on this matter, but I still love them and we partner together in ministry ventures. 

Even among complementarians there are some differences. For example, New Testament theologian, Michael Bird, holds to a complementarian view of marriage, but not for the church. John Dickson is okay with women preaching in his church, although they do so under the authority of the church’s leadership. Some churches have male elders but encourage male and female deacons. At Mentone, we praise God for the many women who serve in a multitude of ways, including on staff and as deacons. We would be a far lesser people without their godliness, gifts and love in service.

It is disappointing to see this issue raised in such an unhelpful way. I’m sure it is probably just a super keen staffer wanting a conversation started. At the moment the BUV is an exciting people to be part of, with many encouraging things happening, and so this is a rather unfortunate incident. Hopefully we can do better in the future.