Expert: Rev. Robert Woods - 8/18/2009

Question
QUESTION: How many Southern Baptist Churches are using the 1689 London Baptist Confessions of Faith? And do you think that a Reform Baptist and a SBC can worship in harmony if they merge?

ANSWER: Blessings and thank you for your question.

There are many within the SBC who long for a return to Calvin.  But there are many others, who are fighting this trend.   As a whole, Reformed Baptists and the SBC have much more in common than differences.  If the two merge, I think there will be some problems and some concessions that will have to be made by the reformed movement.  

If you would like me to point out the potential problems and differences, just ask.

Blessings


---------- FOLLOW-UP ----------

QUESTION: yes i would like to know the problems and differences.

Answer
Blessings and thank you for your followup.

I foresee problems developing between the two groups.  In April 2005, Steve Lemke, provost of New Orleans Baptist Theological Seminary, presented a paper on "The Future of Southern Baptists as Evangelicals." Lemke warned, "I believe that [Calvinism] is potentially the most explosive and divisive issue facing us in the near future. It has already been an issue that has split literally dozens of churches, and it holds the potential to split the entire convention."

The problems and differences all boil down to the 2 distinctive views of Calvinism and Arminianism.  Reformed Baptists come from the Calvinistic view while the majority of Southern Baptists come from the Arminian view.

The views of both groups are evangelical in nature.  Both (see below) hold different views of salvation.  The problem develops over the issue of evangelism.  Evangelism is a key part of who baptists are.  Calvinists would say that grace is the decisive factor in salvation, not a decision we make.  Baptists believe that it is by grace that we are saved, but that we must CHOOSE to accept that grace.  If man has no choice, then why do evangelism at all??  

Steve Lemke, provost of New Orleans Baptist Theological Seminary, again said that "Baptism and membership figures show that the Calvinist churches of the SBC's Founders Ministries lack commitment to evangelism. The problem only makes sense, given their emphasis on God's sovereign election.  For many people, if they're convinced that God has already elected those who will be elect … I don't see how humanly speaking that can't temper your passion, because you know you're not that crucial to the (evangelism) process."


Secondly, Baptists believe that choosing salvation and grace is what makes a person part of the elect and that God knew we would make that choice from the foundations of the world.  Malcolm Yarnell, associate professor of systematic theology at Southwestern Baptist Theological Seminary, argued that Southern Baptists generally reject any notion that God "arbitrarily chooses individuals to be damned before they are born."



What the two views believe:

Calvinism:  The acronym TULIP has sometimes been used as a simple frame to incorporate the theology of Calvin with its emphasis upon the sovereignty of God:

T = Total depravity. All have inherited Adam's sin.

U = Unconditional election. Apart from human merit or divine foreknowledge, election is based on the sovereign will of God.

L = Limited atonement. The work on the cross is limited to those elected to salvation.

I = Irresistible grace. The elect will be saved apart from their own desire. No one desires salvation apart from the Holy Spirit at work in them.

P = Perseverance of the saints. The saved will continue and never be finally lost.




Arminianism:
Atonement is intended for all: Jesus' death was for all people, Jesus draws all people to himself, and all people have opportunity for salvation through faith.

Jesus' death satisfies God's justice: The penalty for the sins of the elect is paid in full through Jesus' work on the cross. Thus Christ's atonement is intended for all, but requires faith to be effected. Arminius states "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy… or that man is justified before God… according to the rigor of justice without any forgiveness." Stephen Ashby clarifies "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness."

Grace is resistible: God takes initiative in the salvation process and His grace comes to all people. This grace (often called prevenient or pre-regenerating grace) acts on all people to convict them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted." The offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied.

Man has free will to respond or resist: Free will is limited by God's sovereignty, but God sovereignly allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.

Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith."

God predestines the elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption, glorification, and eternal life.

Eternal security is also conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning from Christ) is only committed through a deliberate, willful rejection of Jesus and renouncement of belief.




When it comes to eternal security, most Baptists tend to be more Calvinistic, believing in "once saved, always saved."


I was at the SBC annual meeting here in Louisville in June.  I saw the rumblings of this fight taking place there.  I, like most Baptists, could not call myself a Calvinist or an Arminian.  We tend to fall somewhere in between.  But, Baptists will hold true to Scripture and Evangelism.  God help us if we don't.