Who Are We? 

"Pulling Down Strong Holds and Building Up Relationships" (2 Co. 10:3-8)

FOUNDING OF DENOMINATIONAL CHURCHES

Since New Testament churches, like those set up by our Lord, are in the world today, how may they be identified?

1. New Testament churches must have four things concerning their origin and doctrine. (1) They must have the right founder-Jesus Christ. (2) They must have been founded in the right place-in Palestine, where Christ lived. (3) They must have been founded at the right time-during the earthly ministry of Jesus. (4) They must be teaching the doctrines the Lord gave his church in the New Testament.

Churches, which cannot meet these conditions, can hardly be the churches the Lord established. Can any churches meet such requirements? Where did the various denominations begin? The following table, shows the origin of some of the denominations, prepared from the statements of historians. Similar facts could be given concerning every other denomination.

These are questionable as to whether they are "Christian" denominations.

History must look at beginnings. To know the origin of a movement or group gives a head start to understanding its present identity and significance. An effort to understand that denomination of Christians called "Baptist" must begin with Baptist history ... The story of Baptist beginnings, however, is surprisingly complex.

To find the beginning of Baptist churches, one must go back to Christ and his Apostles. Baptists see their beginning with the ministry of the Lord Jesus when he established His church out of the material prepared by John the Baptist (Luke 1:7).

The modern Baptist denomination originated in England and Holland in the early seventeenth century. Baptist emerged out of intense reform movements, shaped by such radical dissent as Puritanism, Separatism, and possible Anabaptism. Influenced by the Reformation theology of Ulrich Zwingli and John Calvin, the English Bible, and a deep desire for spiritual reform, some of these Separatists adopted baptism for believers only. They later applied that baptism by total immersion and were nicknamed "Baptists" for that practice.

Two major groups of Baptists emerged in England in the early 1600's. While they shared much in common, they differed in the views of the atonement and church organization. The earlier group was called General Baptist because they believed in a "general" atonement. They believed that the death of Christ has "general" application. This is, anyone who voluntarily believes in Christ can be saved. The General Baptist were less influenced by John Calvin, who taught that only the predestined may be saved, and more influenced by the Dutch theologian, Jacob Arminius, whose theology made room for the free will. The General Baptist like other Arminians, taught the possibility of "falling from grace," and their church structure allowed only limited congregational autonomy, giving more power to the associations. Two primary founders of General Baptist were John Smyth and Thomas Helwys. The earliest church of this persuasion was formed about 1609.

A later group, known as Particular Baptist, surfaced by the late 1630's, led by such men as Henry Jessey, William Kiffin, and John Spilsbury. Under the influence of Calvinism, they taught a "particular" atonement. They believed that Christ died not for all man kind, but only for the "particular" ones, namely the elect. Like Calvin, they believed God had elected some to salvation, that the elect inevitably would be saved, and the saved could never become "unelect" or lose their salvation. While originating a generation later than General Baptist Particular Baptist were destined to become the larger of the two groups. The earliest church of this persuasion dates from 1638 (some say 1633). Their organization structure gave the local congregation complete churchly power, while associations had only advisory functions.

Both groups flourished in England. By 1650 the General Baptist numbered at least forty-seven churches. They grouped those into associations, issued several confessions of faith, and had the rudiments of a national organization. The Particular Baptist, while few, had at least seven churches by 1644. Those churches acted together to issue a confession of faith that year. This First London Confession wielded vast influenced upon the future shape of Baptist life and thought. Present-day Baptist can be traced back to these beginnings.

HISTORIC BAPTIST PRINCIPLES

Unlike many of the historic Christian bodies, Baptists do no derive their beliefs from the decisions of councils or ecclesiastical bodies of any name. Their beliefs are not issued by Church prelates or dignitaries. Long before religious hierarchies came into being, the beliefs held dear to present day Baptists were already existent in some Churches as they were in the Churches of the New Testament.

A. The Bible is the Only Rule of Faith and Practice

We believe that the Bible is divinely inspired, completely trustworthy in it's entirety, and that it is the only full, final, complete and infallible revelation of God to man. It is a complete and only rule of faith and practice. For this reason, we recognize no authority above the Bible. Isa. 8:20; Ps. 119:9; Matt. 24:35; Acts 17:11; Tim. 6:3-5; 2 Tim. 3:15-17; Heb. 4:12; 2 Pet. 1:16-21; Jude 3.

B. The New Testament Church is Composed of Regenerated Members

We believe that only those who have exercised a personal faith in Christ as Savior and Lord are eligible for Church membership. The fellowship of the Church requires it and the mission of the church demands that only those who make a public confession of faith are proper subjects for Baptism and Church membership. Matt. 16:16-18; Matt. 28:18-20; Acts 2:41-42, 8:37; Acts 18:8; Rom. 6:4; Rom. 10:9-10; Phil. 1:1.

C. The Priesthood of Each Believer

We believe that every believer in Christ has the direct access to God, through Jesus Christ, without the aid of pope, priest, or preacher; rites, ritual, or ceremonies. Neither council, ecclesiastical assemblies or Church can come between the believing soul and his Lord. Rom. 3:22-23; Rom. 10:9; I Tim. 2:5; I Pet. 2;5 Matt. 13:11; I Cor. 2:10-12; Eph. 4:7; Rom. 12:1; Rev. 1:6; Acts 17:11 John 14:26; I John 1:9; Gal. 3:28; Heb 4:14-16.

D. The Autonomy of the Local Congregation

We believe that the New Testament Church is a local, self-governing assembly. It is complete within itself and is not subject to any ecclesiastical powers higher that itself. It elects its own officers; receives and dismisses members; sends its own messengers and missionaries. I Cor. 5:1-2; II Cor. 2:6-8; Rom. 14:1; Acts 14:27, Rev. 1:4, 2:1, 3:1; Acts 9:31, 15:41, 16:5; I Cor. 14:33; I Thes. 2:4.

E. The Separation of the Church and the State

We believe that both Church and State should be free, a free Church in a free State is the ideal. But in the case of conflict, we must obey God rather than man. Matt. 22:21; Rom. 13:1-13; Acts 4:18-21; Acts 5:29; I Pet. 2:13-15.

THE LOCAL CHURCH

Central in the program of God for this is the local Church, which is describe by Paul as being "the pillar and ground of the truth". (I Tim. 3:15). For this reason, strong vibrant local Churches are an absolute necessity.

The Greek word translated "Church" in the New Testament means "a called out assembly", and it is almost always used in the New Testament to refer to a local visible assembly, except when it is used in an institutional sense. The notion of a universal invisible Church finds very little or no support in the scriptures.

Much harm has been done by the idea of a universal, invisible Church; it has led many to believe that the local, visible Church is relatively unimportant. They think that they can ignore the local Church and still please God. This is very convenient because the invisible Church never meets, has no requirements, and it makes no demands; so, anyone can claim to be a member of the invisible Church without being under any obligations. Any particular Church may have its shortcomings, but it is still the Church of Christ. (Revelations Chapters 2 & 3).

The New Testament Church is an assembly of believers, baptized upon the confession of faith in Jesus Christ as Lord and Savior. The members are bound together with faith and fellowship in the Gospel, and carrying out the commands and ordinances of Christ.

ITS ORIGIN AND MISSION

The ministry of the John the Baptist prepared a people for the Lord. (Luke 1:17). The Lord Jesus established, trained and commissioned the Church during His earthly ministry and commanded them not to begin their mission until after they had been endued with power from above. (Acts 1:8).

The commission of the Church is given by the Lord of the Church in Matt. 28:18-20. "And Jesus came and spake unto them saying, all power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always even unto the end of the world".

The first "teach" means to enroll as a student. From these words it is clear that the divine priority is given to evangelism and Christian education.

1. Evangelism

To evangelize is to herald the Gospel (through public preaching, literature, personal witnessing, etc.) with a view to persuading men to surrender to Jesus Christ as Lord.

2. Christian Education

When a person has become a disciple of Christ, he enters into a life long process of Christian education; the end of which is to make each believer conform to the image of Christ. The Church should assist believers in growing in the grace and knowledge of Christ, and to relate their Christian faith to every area of their life. (Rom. 8:29; I John 3:2; II Pet. 1:5-7).

3. Other

As salt of the earth and light of the world, the Church is to lead the world in the way, the truth, and the life. This means that we must be concerned about the whole man, and work for human betterment as the Lord leads. (Matt. 5:13-16).