Baptists

Baptists, Creeds and Confessions

/ MurrayCampbell

It’s time to set the record straight. Baptists are not anti-creedal. Or at least, they shouldn’t be. 

Perhaps you have heard Christians (most likely a baptist) assert, ‘no creed but Christ’ or ‘no creed but the Bible’. 

Both of these sayings sound appealing. Which Baptist is going to set up an authority on par with the Lord Jesus Christ? Who would argue that the Church has an authority equal to or greater than Holy Scripture? A desire to preserve the authority of Jesus Christ and the authority of Scripture is noble and right. The rightful Lord of the church is Jesus Christ and the Bible is God’s final, full and sufficient word. Unfortunately, despite their appeal, these creedal mantras present a false equivalence not intended by Creeds and Confessions, they fail to recognise that all Christians are creedal by definition, and they ignore the fact that historically many Baptists wrote and affirmed confessions of faith.

To begin with, throughout our 400 years Baptists have written and given ascent to many Confessions of faith. It is true that many have opposed written and formalised statements of faith, and many others welcomed such agreed formulations.

Even today some baptists are strident in their rejection of Creeds and Confessions. My understanding is that in Australia only one State Baptist Union includes a reference to the rejection of creeds or confessions. They do so, despite requiring all constituents to affirm a doctrinal basis. 

One of the earliest figures associated with the birth of baptists is John Smyth. In 1609, Smyth wrote a confession of faith, although he never published it. Some of Smyth’s ideas though became untenable for many Englishmen who had moved to Amsterdam with him. Smyth became a Mennonite and many of his followers eventually split with him and returned to England where they (under Thomas Helwys) established the first Baptist Church. Smyth was so concerned to avoid liturgy (which he believed stifled the work of the Spirit) that he did not permit the Bible to be read in the gathering. Either way, Smyth is hardly the baptist example par excellence. 

In 1611 Thomas Helwys wrote a declaration of faith for English Baptists living in Amsterdam. Since then,  no fewer than 50 Baptist Confessions of faith have been written, published and affirmed by various baptists across the centuries. Both the Second London Baptist Confession of Faith (1689) and the New Hampshire Confession of Faith (1833/1853) remain in use today across many baptist networks. In other words, any blanket statement about baptists being anti-creedal cannot be sustained. The historical record demonstrates that Baptists are among the most prolific writers of confessions among all Christian denominations. And these do not include all the statements of faith and doctrinal bases that are in use today across baptist fellowships.

When baptists speak of creeds and confessions, the correct description ought to be, many baptists adhere to confessions and creeds while others do not, and at times, both groups live and serve together.

We have answered the question, are baptists anti-creedal. The next question is, should baptists be anti-creedal?

In 2004, Russell Moore made the observation,

“all Christians are, by definition, “creedalists.” After all, the Spirit tells us that the regenerate person must “confess with your mouth that Jesus is Lord and believe in your heart that God has raised him from the dead” (Rom 10:9 ESV). All Baptists are, by definition, “creedalists” since our name signifies that we share a belief about the meaning of baptism in identification with Christ. This is where the shell game hypocrisy of the “anti-creedal” Baptists is so disingenuous.”

Since the earliest days of the Church there has been a standard of belief, a statement of foundational truths required by churches. Even the New Testament gives us evidence of such statements. For example, 1 Corinthians 15:3-5

 “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve.”

Laying behind the anti-creedal movement may be a concern to preserve the authority and sufficiency of Scripture and to uphold Christ’s authority. Far from undermining these, Creed and Confessions, if they’re doing their job, will articulate and support these fundamental elements of the Christian Church. More often, or at least in contemporary situations, the issue is admitting that there are crucial points of doctrine where baptists no longer agree and then having to face the question of what to do next. Confessions and Creeds require agreement and commonality, whereas ‘no creed by Christ or the Bible’ is sufficiently vague so as to include all manner of weird, wonderful and downright heterodox positions. Whereas Creeds and Confessions require settled teaching, there is another “baptist” value that pushes against this, namely that the Spirit of God has new truths to enlighten us. This particular “baptist” distinction is one that I’ll respond to on another occasion for it is as historically controversial as is the question of creeds. Hence the use of inverted commas.

Creeds and Confessions of faith have long played a significant role for churches in articulating faith and doctrine, and in the formation of partnerships and unions. They are not infallible documents as is Scripture, but they can serve as faithful witnesses to and summaries of the Apostolic faith and of teachings crucial to the Church. A church that disconnects itself from historic Christianity is likely to move away from the faith once for all delivered. Is it any wonder that baptists can reject the bodily resurrection of Christ and still remain in union? Should it surprise anyone that penal substitutionary atonement, while formally declared in the ABM doctrinal basis, can be thrown out by some as an abhorrent teaching and yet happily fellowship together?

Creeds and Confessions alike can serve churches in these 4 helpful ways:

First, they ground our churches in the historic faith. They remind us that we are not separate from or distinct from faithful churches who have gone before us over the millennia; we share the same apostolic faith.

Second, they serve as a buttress, helping to preserve a church’s theological convictions. They give churches a reference point for summarising foundational beliefs and distinctives. Somewhat ironic, for all the talk about not relying on confessions, many Baptists are right now rushing about drafting statements of belief in relation to sex, gender, and marriage.

Third, such statements serve to aid the memory and function as useful catechizing tools.

Fourth, they serve to unify the church. For example, when we recite the Apostles Creed at church, with one voice we are affirming the faith that we hold together.

The next time a baptist looks you in the eye and with confidence tells you, baptists have no creed but Christ, perhaps ask them, which baptists? And then, if conversation permits, explore with them the reasons behind their objections. 

When Baptists suppress Baptist beliefs in support of Government conversion Bill

/ MurrayCampbell

The Victorian Government’s Change or Suppression (Conversion) Practices Prohibition Bill 2020 made the front page of Sunday’s The Age. Given the issues at stake, it is indeed headline news.

I was interviewed for that article. Yesterday, another piece was published, this time, The Age found two baptist pastors who support the Bill. I’m sure there are a few more out there, but in light of the fact that there are 100s of baptist pastors in Victoria, we are talking about a small number.

Teash Taylor (of St Kilda Baptist) and Simon Carey Holt (of Collins Street Baptist) have the right to say whatever they want. Victoria is a free State, at least it is until the Bill is adopted early next year. The issue is not their freedom to express an opinion. The point is that their views are incorrect and dangerous.

I observe how their quotes are being used to divide the Liberal Party room. Notice the headline, “Liberals tussle over gay conversion laws as religious leaders split”. 

Imagine investigating a university campus in order to find which students believe in a flat earth. Say they find 5 students…even 20? Should they conclude that the majority of university students believe the earth is flat? Would it be fair to therefore conclude that this belief is valid and that the academic community are split on the issue?

It is always possible to find contrarian voices on any issue. Quoting supportive Christians voices gives the public a sense of confusion and mixed views within the religious community. On the matter of the Government’s Conversion Bill there will of course be some of this. But let the reader understand, the comments made by Teash Taylor and Simon Carey Holt are not representative of what our churches formally believe and teach. Maybe, they are speaking with the best of intentions, but that doesn’t mean their words are not problematic and damaging.

Let’s look at what the two baptists said.

Photo by Pixabay on Pexels.com

Conversion Bill will lead to harm

Teash Taylor said that reforms had “the potential to be life saving”.

Everyone knows that those old practices were always marginal and rare. No one today thinks aversion therapy is a good idea.  No one supports or practices non consensual pastoral care. So what are we talking about? What is it exactly that’s going to be life saving?

One can only presume that what Taylor has in mind is prayer and pastoral conversations where the Christian point of view is presented and encouraged. After all, these are the kinds of religious activities that do take place today and that the Government is targeting. What an odd position for Taylor to take. 

Importantly, there is evidence suggesting that the Government’s Bill will create harm for LGBT persons, not prevent it. 

According to the landmark decision made by the UK’s High Court last week, pushing vulnerable children into undertaking hormonal treatment and other invasive practices is a serious threat to their mental and physical wellbeing. The Victorian legislation however will force parents and medical practitioners down that very path.

Take note of the commentary in today’s The Australian,

“Despite a weak evidence base the gender-affirming approach is so dogmatic that it champions the new wave of criminal laws against any therapy deemed to try to “convert” someone’s gender identity, Victoria being the latest with a draft bill. Cruel attempts to force adults to change sexual orientation appear to be mostly a historical footnote. Laws such as Victoria’s could criminalise ethical attempts to help a trans-identifying teenage girl re-embrace her biological sex and find comfort in her body after the trauma of sexual assault. But counselling to assist medicalised gender change for children is exempt from these cookie-cutter bans on conversion therapy. The risk is that some minors struggling with non-gender issues will seize on trans identity as a solution, will be uncritically “affirmed” by teachers or counsellors at school, and will be put on the path to needless medication.”

Another outcome from this Bill that will cause harm is an increased reluctance among Churches and Christians to give the reason for the hope we have in Jesus Christ. After all, no one wants to be imprisoned, fined, or sentenced to a reeducation camp as though we’re living in Xinjiang Province. But of course this is the goal. Both Premier Andrews and Attorney General Jill Hennessy have admitted such,

“The Bill denounces such practices as deceptive and harmful, reinforces that the ideology behind these practices is flawed and wrong.”

“These views won’t be tolerated in Victoria and neither will these abhorrent practices.”

Churches remain a beacon of light and hope in a city where there is so much darkness. This Bill will have disastrous consequences for our communities who are searching for answers and looking for hope. Will Churches and Christians now refuse to pray with people, even when invited to do so? Will pastors decline from teaching the whole counsel of God in fear that someone will find offence? Remember, offence is sufficient cause to have you dragged before a civil tribunal and for authorities to force you to attend classes instructing you that what Christians have always believed is a lie and cannot be tolerated.

This Bill creates an environment of fear and bullying. Instead of ideas being shared and discussed, and people being persuaded, this a Government attempting to control religious belief. 

Despite recent comments by our political leaders, it remains the case that the Christian message is good news. It is wonderful and extraordinary news for people who believed they can never approach God and that hope can never be theirs.  Jesus says to believe his message is to find eternal life. 

At the same time, the same Christian message always causes offence to some. As the Scriptures say, 

“For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one we are an aroma that brings death; to the other, an aroma that brings life. And who is equal to such a task? (2 Corinthians 2:16-17)

If freedom is taken from Christians to speak, engage and pray in favour of the Christian vision for human life and flourishing, we can only expect serious consequences for the health and life of our fellow Victorians. 

All this is unnecessary, had the Government acted reasonably and fairly. The Government acknowledged in 2019 that there are narrow definitions of conversion practice, which focus on those few and rare practices that once existed in marginal religious groups. That would have had validity and probable support amongst Christians universally. However, this Government deliberately settled on parameters that are broad and vague. Indeed, they have already declared that they are open to extending these parameters. For example, while sermons are not currently included in the prohibitions, the AG has said in the Parliament that they may be included at a later stage under new “anti-vilification protections”.

The Baptist supporting imprisonment of fellow Baptists

Let’s turn to Simon Carey Holt from Collins St Baptist. He said, 

“This seems to me to demonstrate an extraordinary lack of self awareness” .

“While it is true that many churches have never sanctioned the more extreme practices of aversion or shock therapy, their consistent messaging that those people of a homosexual orientation are broken and must suppress, deny and repent of their sexuality has been far more consistently damaging and over such a long period of time for so many of its own people.”

What Simon means to say is that he doesn’t believe what the Bible teaches about human sexuality, marriage, and life. He disagrees with Jesus in Matthew 19 and with the Apostle Paul in Romans 1 and 1 Corinthians 5. Simon belongs to those progressive voices who are better informed than the authors of Scripture. 

Simon Carey Holt does not speak for the Baptist Denomination. Nor do I for that matter. However, I happen to believe, for example, the Baptist definition of marriage. This baptist understanding of human sexuality and relationships is in line with what Christians have held across the world for thousands of years. Simon dissents from this and instead follows the view that is currently popular in our culture.

The gall isn’t only in the fact that these pastors reject Christian doctrine around these anthropological questions. It is that they support a Bill that will imprison Christians for doing nothing more than upholding Christian teaching and practice.

For religious leaders to support this Bill is beyond reprehensible. Our Roman Catholic friends and Eastern Orthodox friends are behaving in a more baptist manner on this issue! It is one thing for politicians to pursue a course of action. As Jesus might say, “they don’t know what they’re doing”. However, for Church leaders to do so, even if it is only a few, is an attack on the body of Christ. 

Particularly for Baptists who have a long tradition of upholding the separation of Church and State, for these Baptists to applaud Government intrusion into the prayer life of churches is a slap in the face of the Baptist community. Again, we are not talking about those archaic and awful practices once employed in a psychologists clinic that seeped into a few religious groups, we are speaking about praying and conversation. 

The greater problem isn’t even these two outspoken baptists; it is years of Christian Denominations lacking courage to stand for Christian truth and to refute bad theology when it arises. Years of inaction and faux-peace-making has created this scenario.  It is as though everyone has forgotten Thyatira.  

Will the Andrews Government vision for our churches finally stir denominations into life? Or perhaps it will merely consolidate their dying breath. The best thing Churches can do is continue to lovingly, winsomely, and faithfully present and live out this good news from God. 

Daniel Andrews doesn’t define what is good anymore than Simon Holt or Murray Campbell.  Sexual norms and gender theory is constantly changing, The lines of orthodoxy are redefined almost every year. Even gays and lesbians are finding themselves publicly cancelled and vilified because they do not support the latest version of ‘my truth’. Amidst these shifting shadows is a piercing light that does not change and that continues to promise “life to the full”. Not life without difficulty or confusion, but a contentment and peace and clarity like no other. This message is worth holding onto. .

Baptists believe in Freedom of Association

/ MurrayCampbell / 3 Comments

Until Friday, I had never heard of Logan Robertson or Pillar Baptist Church in Queensland. Today, all Australia knows his name.

Logan Robertson and two other men have been charged with public nuisance offences following events that took place during the week at two Brisbane mosques. The incidents were ugly, offensive, and without warrant.

Mr Robertson is a New Zealand national who has already gained notoriety in his homeland for extreme religious views, including being subject to a police investigation regarding his public conduct. Prior to entering Australia a year ago, Robertson was cautioned about his behavior. Tonight he is in custody and will be shortly deported back to New Zealand.

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To begin with, along with Christians across the country, I wish to apologise to our Muslim Australians who were subjected to Robertson’s unruly conduct. People of any religion should be permitted to worship in freedom and without threat. We have seen other nasty incidents in recent months, usually with Christian churches and groups being targeted. On this occasion though,  the perpetrators were a group who purport to be Christian. We do not want Westboro or Münster type religious fanatics interfering with peoples religious freedoms, regardless of what their religion may be.

It is understandable that this story has made headline news across the country; this is a time when religious freedom is a topic of national conversation and we await the Government’s report on the Ruddock review. In the middle of these discussions, here is a ‘Christian’ minister intruding on a Muslim time of prayer and intimidating worshippers, including teenage boys.

Why does this matter? There are two issues here. First, there is the criminal charges and social ills that Robertson and others have allegedly engaged in. We should not intimidate other Australians by entering their worship spaces and interrupting religious services. Second, it is important to address this story, because just like the fake gynaecologist who was caught out and imprisoned in Melbourne this past week, a fake Baptist should also be called out because of the dangers in misrepresenting what Baptists, and Christians in general, believe.

While Logan Robertson self-identifies as a Baptist, as the media have rightly stated, he and his church have no affiliation with the Queensland Baptist Union and the Baptist Union of Australia. Indeed, there is little about Pillar Baptist Church that can be called Baptist.

As with all Christians, Baptist beliefs and practices are shaped by the Bible. What Christian Churches share in common is far greater than any differences. For example, while Baptists don’t baptise infants as do Anglicans and Presbyterians, and our church governance differs, otherwise,  we share the same beliefs that have been taught and lived out for 2000 years.

I have read the Doctrinal Statement of Pillar Baptist Church, and it does not resemble any Baptist confession that I have ever read before, and it includes some very strange ideas indeed.

Most Baptist Churches in Australia belong to the Baptist Union of Australia, and so they are in formal association with one another. There are also independent Baptist churches, and these vary in their beliefs and practices. Independence does not alone denote what a church is like, but as with every church (including those belonging to a traditional denomination), we ought to examine their doctrine and life closely. At the very least, when a Church states that it “reject[s] the teaching of the universal church” and does not associate with other Christian groups, that ought to raise serious questions.

Not only does Robertson’s Church have a doctrinal statement that doesn’t fit with historic Baptist faith, and not only are they unrelated to any formal Baptist association, it is clear that Logan Robertson has abrogated two important Baptist principles, namely that of freedom of conscience and freedom of association. While these principles are not owned by Baptists, they are closely aligned with Baptist thinking through the Centuries. Freedom of thought and freedom of association found clear expression among Baptists in the 17th Century, at a time when religious freedom didn’t exist but was often controlled by the crown, by Parliament, and by establishment churches. Baptists were often oppressed and even imprisoned for holding these beliefs. The author of Pilgrim’s Progress, John Bunyan, was twice imprisoned because he believed in and practiced freedom of religious association.

These two principles are not saying that Baptists agree with other religions or that we think that these religions are intellectually coherent, spiritually healthy, and morally good. Baptists are not theological and moral relativists. It does, however, mean that we believe Christianity is accepted through persuasion not by coercion, by gracious explanation and not by galling intimidation. Freedom of belief is not about privileging  one religious group over another, but positively guaranteeing that all Australians can speak and live their beliefs without harassment. Neither the State nor individuals in the community should resort to browbeating in order to change another person’s mind on an issue. We cannot create a healthy society by thuggery, whether it is noisy secularists forcing out Christians from the public square or religious fanatics spitting out their dogma in our faces.

Australia needs honest conversations about the big questions of life. We need these discussions happening in public spaces and in private meetings, and yet sadly, people like Logan Robertson caste a shadow on our optimism, and authoritarian secularists are throwing even darker clouds over the social and religious freedoms that we have long enjoyed in this country.

It is easy to say that Logan Robertson’s behaviour is unAustralian, but I’m not sure if I want to indict my New Zealand friends on this occasion! Robertson’s ideas and behaviour are certainly anti-Baptist, and therefore they have caused confusion over the beauty and goodness of the Gospel of Jesus Christ. When Jesus met people with whom he held profound disagreement, he loved them and he went to a cross to die that they might come to know and enjoy God forever. That is how Australians can tell a Christian, not that we agree with your beliefs, but that we love you and above everything we desire for you to know the Lord Jesus Christ, not to force him upon you, but with grace and fervour, with openness and humility, to explain the reason for the hope with have in Him.