I often get flack from fellow Baptists for the view Derek mentions here. Advocates of closed membership/communion say that my position is "not a Baptist view." I have heard this claim many times. Here is why I find it untenable.
When John Bunyan published Differences about Water Baptism No Bar to Communion in 1673, he was not innovating; his predecessor in Bedford, John Gifford, had held to open membership. The appendix included a work of Henry Jessey, a Baptist pastor in London who argued similarly.
Even the 1689 Second London Confession does not mention closed communion. Why? Was this just an oversight?
Significantly, in an appendix to one printing it is stated to be a matter of freedom of conscience, *not obligatory for Baptist fellowship/unity.*
The above picture is from Michael Haykin's Amidst Us Our Beloved Stands, pp. 80-81, where he notes that the 1689 Baptist Assembly had at least one representative from an open membership church. (Haykin himself does not appear to affirm open membership [cf. 119]).
Just consider this: the most famous Baptist confession of all time, written early on in the Baptist tradition when the tradition was more cohesive, did not require a closed membership/communion view, but allowed mutual acceptance amidst differences on the question.
That was just the 17th century. There were subsequent high-profile disputes on this question among Baptists in the 18th and 19th centuries, and the global picture today is extremely diverse, in many regions tilting toward open membership and/or open communion.
Thus, the relation of baptism and membership has always been a question WITHIN the Baptist tradition. And you can find many significant Baptists who affirm an open posture, on either membership or communion or both. William Carey's mission society, e.g., affirmed open communion.
So: you can say open membership/communion is the *wrong* Baptist view, but you cannot say it's not *a* Baptist view. Or if you do, start calling John Bunyan and William Carey faux Baptists, and start saying that the 1689 Confession compromised Baptist identity.
I share all this in hopes that Baptists will give this question some consideration. The video Derek linked to in the original tweet makes my own case.
Wouldn't it be cool of ecumenical progress was furthered among Baptists? Wouldn't it be, dare I say, irenic?
UPDATE: it appears the Baptist Missionary Society (with which Carey was involved) switched back to closed communion in 1811. And that Carey switched back as well, as far as I can tell.
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Many people are surprised to discover that as a Baptist, I hold to the real presence of Christ in the Eucharist. But did you know that this is actually the prevailing historic Baptist view? (1/7)
Most 17th and 18th century Baptists roughly followed John Calvin's "spiritual presence" view, in which we feast upon Christ and his benefits by faith through the Lord's Supper. It was not a mere memorial. It was a rich means of grace and unique occasion for communion with Christ.
Benjamin Keach, for example, spoke of a "mystical conveyance" of Christ and his benefits to the believer in the Lord's Supper. Hercules Collins claimed that in the Lord's Supper believers are made "verily Parkakers of his Body and Blood through the working of the Holy Ghost."
When we say, "the problem of evil is a problem for everyone," we don't necessarily mean it's the same *kind* of problem for everyone. E.g., the theist has to explain why God would allow it; the naturalist has to explain what makes it "evil."
On this latter point, many have argued that apart from God it is hard/impossible to ground objective moral values and duties (WLC, Plantinga, etc.). This is what CSL was getting at when he said, "A man does not call a line crooked unless he has some idea of a straight line."
This argument could be wrong but it's not a crazy idea, and at least worth engaging.
Just another Saturday morning here, with philosophy distracting me from sermon prep.
Re. the great resignation among clergy. What can churches do?
Some short-term ideas: 1. give your pastor(s) a raise 2. offer a paid sabbatical 3. offer paid counseling or coaching 4. support their family (e.g., set up regular free babysitting for those with young kids)
There are lots of short-term steps like this that may not fix the larger cultural challenges but are still deeply helpful. They not only bless, they show care and affection, which is perhaps just as important. A pastor who feels loved is less likely to throw in the towel.
Long term: what really comes to my mind is a cultural transition in our churches of *reducing expectations* and *increasing awareness.* The average lay person doesn’t understand what being a pastor is like or how it is currently getting more challenging. Some starter ideas:
One of the responses to my last tweet is the "stop focusing on the extremes" complaint. There are "a few odd nuts," it is said, but they are not representative of evangelicalism as a whole. One tiny house is burning, not the neighborhood. Etc.
Let's talk about that. 1/8
A majority of evangelicals still believe the 2020 election was stolen. Roughly 60%. Just think about that. It's an astonishingly high number. It has not gone down much in the last year. What does this bode for future elections? This is not a small problem. 2/8
See the "Extremism, Conspiracies, and QAnon" section here which also reports that 1/4 evangelicals affirm this statement: “Because things have gotten so far off track, true American patriots may have to resort to violence in order to save our country.” 3/8 prri.org/research/compe…
This only works if you insist on equating "credo" with "mainstream English-language Baptist, ignoring exceptions." The view that paedobaptism is improper but valid is common in Europe (Barth, Thorwald Lorenzen, Torsten Bergesten), Australia, India, and elsewhere.
Additionally, plenty of credo groups and scholars affirm baptismal regeneration (Church of Christ, Everett Ferguson, George Beasley-Murray; David Wright is dual practice), and historically, many Baptists have had a broadly high sacramentalism: amazon.com/More-than-Symb…
If you don't like the label "credobaptist" for this view, or for the decisions of the parents of Jerome, Ambrose, Augustine, Basil, John Chrysostom, Gregory of Nazianzus, Rufinus, etc., fine. Then suggest another label. It's not paedobaptism, either.
Enjoying this. Excellent biography. Among other personal takeaways, its been a reminder of how expansive the neo-Calvinist social vision was. For instance, in his later years Bavinck was an ardent advocate for female suffrage and women's role in society in general.
He spoke often at women's societies around the Netherlands. Earlier he had advocated for female theological students to be admitted to the Free University of Amsterdam. During his visit to America he became deeply concerned about racism, warning about its future consequences.
He was active in politics and served as a Parliamentarian for several years. He had global interests. He affirmed missions but warned against colonialism. He studied and wrote on all kinds of subjects, especially psychology. He even wrote a book about raising teenagers.