TIMES THAT ARE TIMELESS

(A History of today's Bible-believing Churches of the Cape)

- by Dr. Marc S. Blackwell, 

Times that are 'timeless' may refer to histories that are 

focused on uniquely valuable contributions.

The 1980s and 1990s Evangelists, just as those Evangelists in the 1880s &1890s, were Church Planters and had a clear goal, mandate and vision. 

Their goal was to evangelize by sharing the Gospel in such a way that they were imploring men and women to come to a place of making peace with God through a personal decision to accept Christ as their Savior. 

Their mandate was to plant indigenous, autonomous and independent congregations. 

Their mandate called for  a church planting movement that would return South Africans to Biblically sound teaching. A re-anchoring of Christianity in the literal interpretation of truth. Calling for a genuine faith in the message that God had created the world, according to the Scripture. South Africa had had these types of ministries long before, back between 1880 /1890s and up to the 1940s.  Biblically distinctive truths were, to a great degree, overturned after World War II and Christianity  returned to liberal Christianity or Vatican 1 & II liberalized Catholic doctrines. These newer Ecumenical ideas were being re-stated in S.A. among the Reformed Church denominations. Neo-orthodoxy would make its inroads and further confuse churches and lead to a  social good works-based theology. The peculiar challenges of an apartheid culture had also led the churches into accepting the 'social gospel' and further away from any Biblical Gospel message  or evangelistic mission or outreach.  

The literal and dispensational interpretation of Scripture and the Pre-Millennial message once proclaimed by Baptists and some few others but was lost to the conscious memory of South Africans. The Biblical message of the simple gospel of salvation by faith alone and the Dispensational Hope of Christ's literal return to eastablish His literal Millennial Kingdom was rejected & forgotten. These truths had been taught since 1880 in Cape Town's Wales Street Baptist Church (The Cape's oldest Baptist Church) and in the Cape Bible Institute and amongst the Afrikaans Baptiste Kerk and others. 

Their vision was one of creating churches that were known for their love of Christ, love for each other and love for all others. Their vision further sought to create churches that taught on a spiritual level and that would lead and prepare believers to live lives that are separated from sin and from compromise with the world. The Biblical Church-Planters had back then and have now - today a vision centered around on-going adult education,to assist believers toward spiritual maturity and leadership. This 1880s vision was returned to the Cape by the Church Planters of the 1980s but there is still so much work to do. Pray for these Bible-believing churches that are now spread across the Western Cape Province. Pray that they will remain faithful and continue to teach the Truth and offer salvation to all men and women of every race.

Times that are timeless, is my reference to history from its eternal, perspective.

Timelessness speaks (at least to me) of historical events that hold a value above normal. Just as faithfulness speaks of lives lived on values above, over, through and beyond time's limitations. So too, timelessness focuses on "uniquely valuable times." Times that are timeless, may then, refer to histories viewed from their greater, even eternal, perspective.

Real Reform? 

Few seem to be taking the time to understand time itself - time as real history and as important influencing historical culture. One important theme and example is the history of the early Centuries of Christianity which would influence in a timeless sense the rest of time. The value of an accurate history of theology or "Historical Theology" - as I am using it - is its goal of seeking to address the reasons for the early church’s ‘drift’ away from its anchorage in the person and work of Christ, in Biblical truth, and in the faithful apostolic witness and interpretation of the New Testament. 

The history of the development of a Christianity sourced in dogma (in the name of defending the church against heresy) is a limited and often confused form of history since it is often written by those most interested in presenting their own false presuppositions and some very biased viewpoints. I am sorry to say that Church History (in general) and certainly most Evangelical and Fundamentalist history books were developed under the influence of earlier Reformed Church historians, who to a great degree accepted the Early Catholic and Middle-Ages Catholicism as the only church. The Reformations earliest leaders such as Luther, Zwingli and others originally thought they could reform the Roman Catholic Church [from which they came

In addition the rejection of any real attention to the history of the earliest Eastern churches gives a convoluted picture of the history of “the church.” The Reformation influenced churches, accepted Roman Catholic history as its own history and then ...of course, joined the Roman Catholic church in rejecting all the so-called sects and break-off groups from Catholicism. All independent congregations had been condemned as erroneous and dangerous or as "heretical." But failed Catholicism and the often mis-directed and incomplete Reformation leadership were rejecting the actual Biblically-based churches over the centuries, in an effort to defend their own theological and ecclesiastical errors. All of this needs serious attention and a re-balancing of history is needed.

We should carefully discuss the rise of Ecclesiastical hierarchal religion and rethink the early errors of Traditionalist Christianity and its ‘strange lack of understanding’ of the deeper teachings of Paul, John, James, Peter and the other writers. To fail to study the historic church's understandings of the Scripture is to fail to do any real history.

Spurgeon’s Storming of ‘the Cape of Storms.’ 1885 into the 1900s

SOUTH AFRICAN BAPTISTS & C.H.S.  by DR Marc S. Blackwell, Snr 

Charles Haddon Spurgeon (1834-1892), the famed Baptist pastor of the Metropolitan Tabernacle in London was to influence many peoples and lands that he never visited himself.  South Africa serves as a good example of his influence from a distance. Numerous  South African churches and families (especially those using the Dutch translations of his sermons) held him in the highest esteem. Both the Baptist Union and the Independent Baptists of South Africa owe him a great debt. His vision for world missions benefited South Africa and the practical and physical results can still be seen in the missions and churches established here by his London Pastors College graduates. His vision to reach men with the Gospel through church planting remains a valuable example for those of us involved in church planting and missionary work today.

In 1927 The Wale Street Baptist Church published a booklet celebrating its first fifty years of "Life and Service" as a congregation. In chapter one, "The Earliest Days," the anonymous compiler made this telling observation: "One is tempted to digress for a moment, to try and estimate what Cape Town (and all South Africa) owes to 'C.H.S'."  

As pastor of the large Metropolitan Tabernacle and as the editor of The Sword and the Trowel, with its 15,000 monthly circulation, he had by the 1860s already become truly popular among common men, and both world famous and influential, as well. C.H.S. authored devotional literature, biblical commentaries, and sermons of renown. By 1899 over a hundred million copies of his sermons had been issued in twenty three languages, and before his death 120,000 volumes of The Treasury of David, were sold. To these figures must be added the influence of more than 125 of his other books.  As the founder of both the Stockwell Orphanage and the famous Pastors College for poorer students, both of which were positioned strategically in the poorer communities of the Southside of London, Spurgeon communicated his belief in a Christianity that was concerned for both the spiritual and social problems of his day. 

Spurgeon’s influence on South Africa is evident when one recognises that the majority of all English work done was done in some direct connection with a Spurgeon Pastors College graduate. Two of the earliest examples of this influence can be seen in the lives of Rev. Stokes and Rev. Hamilton who were the first "Spurgeon Men" sent to South Africa  Thirteen years after Spurgeon started his Pastor’s College he would send out his first church planter to South Africa in the person of Rev. W. Stokes, on May 15, 1867 to minister in Port Elizabeth. As with most of the men sent Stokes was more than just a graduate of the college, all of these men were of a continuing interest to Spurgeon and as such was also a continuing enterprise supported by him and followed with great interest. 

In the Sword and the Trowel, Spurgeon's magazine,  issued on 1 August 1870 there is a lengthy report on the "Baptist Church, Port Elizabeth, South Africa." The article reports that the church had completed their "third anniversary since the settlement of Mr. W. Stokes, late of our College, on Sunday, May 15th." The article went into great detail on the finances and improvement in the facilities since the church came under Rev. Stokes' care, then it was reported that there was now " Fifty-two members in regular communion, and this increase has been gained in the face of difficulties and obstacles seldom met with in the old country." Pastor Stokes ministered there from 1867 to 1879.

When accepting the leadership of the newly formed “Baptist Union” Pastor Stokes explained that the primary purpose and usefulness must be that of evangelism and church planting. In his 1877 letter to the Baptist Union membership he wrote: "But we are anxious to do more ...and in order that we may work unitedly this Union has been formed ...our aim is to plant, or assist in planting churches..." Stokes, like Spurgeon, was not a "denominationalist" but was simply dedicated to soul winning and church planting but like Spurgeon only so long as compromise of one's convictions was not required.

Next to come was Rev. W. Hamilton, who arrived in Cape Town in 1876 and  planted  what was known, at first, as the Cape Town Tabernacle. For nine years the first Cape Town Baptist congregation had the same name, "The Tabernacle."  This unusual name for a Baptist church stands out as one more example of how strong the Spurgeon influence really was. Even the name of Cape Town's first congregation would be the same as the one to be found on London's Southside, a name peculiar to the famous pastor, Charles Haddon Spurgeon.  

In reporting on the movements of another Pastor’s College graduate - Mr. Batts, Spurgeon once again shows his great interest in his students in South Africa:  "Mr. Batts has gone to take charge of his (Rev. Stokes of Port Elizabeth) church during his absence. Mr. Hamilton's friends at Cape Town treated Mr. Batts most handsomely when he left them for his new temporary sphere of labour, sending him off with their hearty esteem and with tokens of their Christian liberality. We are gratified with everything which this Cape Town church does."  

In 1880 Spurgeon's magazine The Sword and the Trowel reports the following: "Notes: Africa. --- Mr. Hamilton of Cape Town reports the opening of the `converted' wine-store at Rondebosch, five miles from the city where he lives. This is the first Baptist Chapel at Cape Town, and also in the Western Province of South Africa.

It is noteworthy to observe that the only time a full photograph of the opening of a new church hall, (other than Spurgeon's own London Tabernacle), was to appear in The Sword and the Trowel would be in the 1884 edition and it would be the photo of the new Cape Baptist church hall. The importance given to this event can be better understood as one reads the longer than usual two page review and the updated report on the whole Hamilton ministry.

To provide a better perspective on the relationship between Spurgeon and South Africa the following biographical dates are provided:

1834, 19 June: Born in Essex, Kelveden

1850, 6 Jan: Accepted Christ as his Saviour. 3, May: Baptised at Islesham Ferry.

1851: Pastors Waterbeach Chapel.

1853,  18 December: C.H. Spurgeon’s first Sermon at New Park Street.

1854, March: Commences his Pastorate at New Park Street Baptist, London.

1855, July: Mr. T. W. Medhurst is accepted as first of the ministerial students.

1856, 8, Jan. Marries Susannah Thomson 20, Sept. Twins: Thomas & Charles are born. 19, Oct. Surrey Gardens Music Hall meeting ends in pandemonium & disaster.

1857: A 2nd student is accepted and the Pastors College is founded.

          7, October: Preaches to over 23,000 at Crystal Palace.

1861, 25, March: Newly constructed Metropolitan Tabernacle opened.

1864: Baptismal Regeneration Controversy.

1866: Colportage Association founded.

1867: Stockwell Orphanage founded and the visit to Hamburg, Rev. Oncken

24 March  to  the 21st April renovations on the Tabernacle led to services at the Agricultural Hall, Islington and services were attended by 20,000 or more. 

- W. Stokes, becomes the first Pastors College student to Africa.

- Carl Hugo Gutsche of Hamburg also goes to South Africa.

1875: Mrs. Spurgeon's Bookfund begins.

1876: Spurgeon sends Rev. W. Hamilton to South Africa

1877: Spurgeon sends Rev. G. W. . Cross to South Africa

1878: Spurgeon sends Henry J. Batts to South Africa

1879: Girls' Orphanage founded, London.

1880: Spurgeon sends Rev. Walter Mann to South Africa

1883: Spurgeon sends Evans & Maynard to South Africa

1884: Spurgeon sends Rev. H. T. Peach to South Africa

1886: Spurgeon sends Rev. J. F. M. Warren to South Africa

1887-1891: The Down-Grade Controversy.

1887: C.H.S., the Tabernacle and Pastors College all withdraw from the Baptist Union.

1889: Spurgeon sends Adamson & Hay to South Africa.

1891: Spurgeon sends Baker & Russell to South Africa

1892: 31, January  -  Spurgeon Dies.

1893: Rev James Maginnes is sent to South Africa

1894: Spurgeon's son and new Pastor of the Tabernacle, Charles visit South Africa

1898 -1921: Some eight more Pastors College students come to South Africa, at least six (from this grouping) remained in South Africa  through 1930 and many longer.

One more special illustration of the Spurgeon influence even in cross-cultural missionary outreach is demonstrated in the life of  Rev. W. A. Phillips. Phillips had been brought up as a youth under the direct influence of the life and preaching of Pastor Charles H. Spurgeon. Phillips ministered in South Africa from 1905-1927.  

The Lambaland Mission which Rev. Phillips founded, provides a perfect example of the power of the Spurgeon influence to motivate men such as Phillips to tackle and overcome such obstacles as lifeless theology, racial bias and directionless tradition. Over half of all the missionaries of the S.A. Baptist Missionary Society during this period had received their training and/or had financial connections to Spurgeon, his college or his church. 

Three perspectives: 

(i.)   History that effects us today. 

"But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them:"  II Timothy 3:15

Rev. Ernest Baker  arrived in Cape Town to the pastorate of the Wynberg Baptist Church in 1891. He moved in 1893 to the Wale Street Baptist Church in Cape Town where he stayed some twenty-one years until 1914. Then he went on to enjoying especially popular pastorates in Johannesburg and then in Port Elizabeth. 

To fully appreciate the idea of a Spurgeon-Baker influence on South Africa it is necessary to introduce the reader to additional information regarding both Baker and his primary disciple-student, J. W. Odendaal II.  Only as the strength of this influence between Baker and Odendaal Ii is clearly established  will it be possible to show just how strong this influence really was and only then can its benefits for South African Baptist become fully evident.

Ernest Baker was one of the last students personally sent to South Africa by C.H. Spurgeon. He was one of South Africa's greatest preachers.  He was known for his writing ministry and like Spurgeon founded and edited numerous Christian periodicals: the "South African Baptist," the especially popular "Marching Orders," and "The Midnight Cry" with its dispensational,  pre-tribulational and pre-millennial emphasis. His writing skills led to publications of scholarly Biblical exposition, such as: The Return of the Lord, Plain Talks, What Does The Second Advent Mean?  and the Prophetic Lamp.

It is interesting to notice that the "Spurgeon men" were to reflect the evolving changes in their College President and Pastor, C.H. Spurgeon. An interesting example is found in the changing attitudes of Spurgeon toward fundamentalism, separatism and dispensational hermeneutics. As Spurgeon's own views evolved, so also were the views of each generation of the men sent out.

Baker's founding of the Baptist Bible Institute in Cape Town stands out as a classic example of the Spurgeon influence on South African Baptist leaders. Baker never lost the Spurgeon influence and emphasis on evangelism and church planting and even planted and pastored a new congregation, the Cape Road Baptist Church of Port Elizabeth in 1930 to 1935 during the later years of his ministry.

------------------------

Brethren of the Law of Christ: The Moravians & South Africa

South Africa's 1st Missionaries: 

The Cape Colony

The Moravian Church Outreach

The Brethren of the Law of Christ

UNITAS FRATRUM

Count von Zinzendorf & Georg Schmidt 

Together with the many who were persecuted as separatist or pre-reformation Christians there are those that directly or indirectly had an influence on South Africa’s Christianity. Jan Hus was the rector of the University of Prague and his ideas, like so many other of the ‘radical reformers’ - caused major rifts between him, his teaching and his preaching and the tradition of Rome. As a result of Hus’s ministry and then his martyrdom a church was born under Gregorious of Kunewalde by 1457. This was 60 years before Luther’s protest. 

Had Jan Hus and the many other pre-reformers remained silent - their lives would have been far more peaceful and far less meaningful. Their commitment to declaring the truths of the Gospel and calling for change (repentance) and a faith committed to a personal walk with Christ that was the product of God's grace and the inner work of the Spirit, made them the “enemies” of ‘status quo’ religion.

This was one of the forms of ‘Pietism’ that was often criticized as the “mystical” theology of the non-conformists. This emphasis on the convicting, regenerating and indwelling of the Holy Spirit was something also to be found among the rising Anabaptist movements. In one of these instances this would lead to the rise of a new spiritual movement known as "Unitas Fratrum" and the “Brethren of the Law of Christ.” For safety's sake this led to a community or settlement developing at Berthelsdorf called “Herrnhut.” - This village was under the protection of Count von Zinzendorf in Saxony (1722).  

These most fervent believers were increasingly known as the “Moravians,” a grouping of believers that did not, at first, form a new church but operated “on the edge” of Lutheranism.  Their ministries were focused on missionary outreach throughout Europe, the Americas through the V.W.C., the Asian and Malaysian territories of the V.O.C. and Africa. The respect they gained in the Americas led to their being accepted, at least - at first, for a missionary effort in V.O.C. territories, South Africa included. 

Through a most unusual request from the Amsterdam regional council of the D.R.C., the first permit, though a ‘limited one,’ was granted by the V.O.C and was given to Zinzendorf’s own choice, an unmarried, unordained Gospel preacher, Georg Schmidt. Since the Moravians could not accept the dogmas of the Synod of Dordrecht, the V.O.C. permit excluded his ministry from any activity among the Dutch settlers, the soldiers, the slaves and any Khoikhoin under the supervision of the Dutch Reformed Church. 

Schmidt arrived in the Cape on the 9th of July 1737 and was initially lodged by captain Johannes Tobias Rhenius, a German of Pietistic leanings and Rhenius assisted Schmidt in obtaining permission to begin his ministry at the Sonderend River and not far from the V.O.C’s Soetmelksvlei cattle and military post. Scmidt’s ministry was limited to a Gospel ministry (without permission to Baptise or offer the Lord’s Supper) and though it was limited to the “indigenous” or rather just among the Khoikhoin - a people group much maligned by the settlers and thinly scattered across the Western Cape regions. 

Nonetheless, with all the opposition and even a degree of 'persecution,' the ministry would overcome all obstacles and experience the blessing of the Lord. Gardens were planted, houses built, and both learning and teaching commenced. In 1742 Zinzendorf ordained Schmidt, thus allowing him to baptise and offer Communion to the new believers. 

In fact, the inroads of the Gospel were broader than many expected. Cape Town and numerous outlying farms were ministered to through Schmidt. The Gospel Message and Biblical teaching of the many Anabaptists groups was making its way into many individual lives and communities in and around Cape Town. Through this missionary spirit and these related spiritual movement’s influences, the need for personal evangelism even spread within some members and pastors within the Cape Region D.R.C. / N.G.K. These advances in evangelistic fervor, together with the personal humility, kindness and genuineness of Schmidt’s ministry. led to Georg having a much broader ministry than “officially” allowed. 

Schmidt had followed Zinzendorf’s plan:  i. to gather this ‘people group’ into a community, ii. to learn their “Khoikhoi” language, iii. to teach them the ‘Dutch’ language using the Netherlands Bible,  iv. to give them the Gospel and, v. to bring them to a saving knowledge of the atoning and justifying work of Jesus Christ available to all by faith.  Schmidt began at Koringlandskloof (or, Baviaanskloof) - later renamed as Genadendal. Schmidt’s first five converts were: Wilhelm renamed “Josua,”  Africo renamed “Christian,” Vehettge renamed ‘Mother Lena’ (Magdalena), Kibido renamed Jonas and Christina was a sister of a man named Moses.

Later, in 1792 when the work was re-activated by Marsveld, Schwinn and Kuhnel, they found Mother Lena still alive and trying to keep the flock together by having her old - now tattered - Netherlands Bible read by Hanna, the daughter of Jonas. Hanna would be the first baptised convert of the re-activated ministry. 

The ministry of the Unitas Fratrum, now revived, would have a rich history - especially over the coming one hundred years but stretching even to its 200 Jubilee Year.  The Missions Stations: Genadedal (1737/1793) would become a valley of grace. Mamre (1808) would be called "an altar unto the Lord,: Enon (1818) is spoken of as a small village from where a new era started. Elim (1824) is thought to exist because the Strandveld became hungry for the Word of God, Clarkson (1839) is looked upon as a Station with a historic name, Goedverwacht (1845) & Wittewatter (1859) would be viewed as an exciting expansion of Moravian 'borders', Pella (1869) is looked to as a place of refuge and their were more. 

Then there were congregations and early 'house churches' in or near the larger cities, as well: Moravian Hill, in Cape Town, (the Gestig Church, in District Six forced to close in 1980) but many suburban congregations were continued; then too, the Moravian Hope in Port Elizabeth could represent an expansion that carried on to its surrounds and Transvaal and Natal would develop over the coming centuries, as well. 

Summary: The denominational nature of the Moravian church grew and any memory of anabaptist thinking long before gave way to a modified Lutheranism and then to newer influences. As with many - over time - churches, denominations and movement may loose a good degree of their earlier vision. The fact remains, that thousands came to know Christ as their Savior through this ministry. The Moravian church was never really a part of the anabaptist movement but in its earliest days the overlapping influences were obvious to some historians. History records that the Gospel of Jesus Christ was and hopefully is faithfully preached and God is glorified. drMSBsr

LIFE LESSONS FROM OUR PAST - TIMELESS TIMES

  LIFE LESSONS FROM OUR PAST

Talks on Southern Africa's 

Conservative Independent, Evangelistic Churches

Historically Rooted in Fundamentalist Churches 

by Dr. Marc S. Blackwell, Sr

READING CONTENTS

Reading on a synchronous level with the ZOOM Course is found at 

http://timelesstimes.blogspot.com/2016/07/blog-post_2.html

FOREWORD: & INTRODUCTION:

CHAPTERS:

1. How Conservative Principles and Baptist Distinctives Developed. Read by: 3/9/21

2.  Why the Evangelical Focus is so Difficult to Maintain. Read by: 10/9/21

3. The First Missionary Outreach to South Africa. 1737-1820  Read by: 17/9/21

4. The State and Denominational Churches Expand. 1820-1885  Read by: 17/9/21

5. Spurgeon’s Storming of ‘the Cape of Storms.’ 1885-1940 Read by: 02/10/21

6. Lean Years of S.A. Compromise and Disorder. 1945-1970  Read by: 09/10/21

7. Independent Baptists & Bible Church Resurgence. 1970-2010 Read by: 15/10/21

APPENDIXES:

BIBLIOGRAPHY & SOURCE MATERIALS: Review by: 22/10/21

DICTIONARY OF KEY WORDS:

INDEX OF DATES OF IMPORTANCE. Review by: 5/11/21

INDEX OF KEY NAMES AND PLACES. Review by 13/11/21

INDEX OF SCRIPTURES. Review by 20/11/21

---------------------------------------------------------------------------------------------- 

(I.)  Sat 4th Sep

1. What Exactly is an Independent Baptist Historically?

2.  Why Conservative Principles & Evangelism Struggle: Truncated Theology?

(II.) Sat 11th Sep

3. How Baptist Distinctives Developed. 

4.  The State Church in Early SA History 

(III.) Sat 18th Sep

5. The First Missionary Outreach to South Africa.1737-1820. The Individual Evangelistic Efforts.

6.  Denominational Churches Expand in SA.1820-1855. (Moffit & Livingstone).

(IV.) 2nd Oct

7. Spurgeon Storming ‘the Cape of Storms.’1885-1940. Note: Spurgeon's Change.

Baker, Garratt  & J.W. Odendaal - The Cape Baptist Bible Institute..

8. The Baptist Union & Afrikaanse Baptiste Kerk

(V.) 9th Oct

9. The Evangelical Missionaries Arrive 1946-1970.

10. Lean Years of S.A. Compromise and Disorder.1945-1970. Noting: J.D Odendaal reverses the ABK.

(VI.) 16th Oct. 

11. Independent Baptists & Bible Church’s S.A Resurgence.1970-20008. 

12. Independent Baptist S.A. Expansion 2001-2015. Forms of independent Baptists.    

The Western Cape's  uniqueness:VIA, LMT, CMI, GHCS, PMR & HoH.

(VI.) 23rd Oct 

13. Open Question & Answer Session. 

14.  Dispensationalism Then and Now

(VIII). 6th Nov

15. Evangelism, Discipleship & Leadership Training

16. The Biblical Focus, Direction of Worship and Church  Growth

(IX.) 13th Nov 

17. Perspectives: (i.) History effects us (ii.) Spiritual Challenges (iii.) Warning Signs Q&A

18. The Options Relating to Philadelphia and Laodicea

(X). 20th Nov 

19. Reviewing the South African Religious Situation

20, Storming the Cape of Storms; A Discussion.

LIFE LESSONS FROM OUR PAST

Preamble: My thanks to all who have contributed to this study. Looking into my Bibliography you will find an accounting of all these influences and various pieces of this story were recorded in classroom notes or just as a part of my or other's general writing.

FOREWORD: TRACING OUR HERITAGE.

The independent Baptist churches, being autonomous congregations (rather than denominations or easily identifiable church groups,) can be difficult to ‘track,’ -- down through the many centuries. 

By identifying 

(A.) the practical focus of their ministries, (

B.) the Biblical principles that form their thinking, and 

(C.) the Biblical distinctives they have chosen to emphasize ... they can be both traced and understood - though with some difficulty. 

For those of us who attend these churches today, the history of those who have preceded us is more than interesting, it is really quite inspiring and encouraging. To understand their challenges and to appreciate their commitment to the Lord may well serve to “build us up” in our own beliefs and give us some useful ‘warnings signs’ along our life pathways, as well.

BACKGROUNDS & INTRODUCTION

(A PRELIMINARY OVERVIEW)

(A. ) FOCUS: Identifying the Practical FOCUS of the ministries of these independent congregations helps us understand who they are and how they serve the Lord. By focus we will be studying these local churches': (i.) Specific historical developments - especially those that effect us today (ii.) spiritual and formative challenges that have added to our own identity and purpose today, and, (iii.) warning signs from the past that can be useful guidelines for our future. 

BEYOND OUR FOCUS: Many other churches in South Africa will receive a good bit of our attention though they are beyond our primary course focus. We will recognize the similar choices made by earlier Baptists - especially the 1885-1935 years of the SA Baptist Union & the Afrikaans Baptiste Kerk. We will give attention to our roots as Anabaptists, Conservatives or Historic Fundamentalists. So, the independent (especially -Fundamentalist Baptist) congregations will be at the center of our conversation. 

(B.) Biblical principles represent the work of the Spirit as He delivers New Covenant truth through the written or Special revelation of God - the New Testament. Most often, there was very little appreciation of the role of the Holy Spirit's work within the church. The Holy Spirit's guidance comes as illumination or through an accurate interpretation and development of understanding of the truth as it is revealed in the Word of God. 

The study of doctrinal truth, apart from its historical background, leads to an abbreviated, weakened or "truncated" theology. There has been too much of this in the past, and there is a great deal of it even in the present day. The result has been a lack of sound understanding and a proper evaluation of the truth. 

Regretably, most of the checks and balances or the road signs of the past were often not taken into consideration, and ancient heresies, long since condemned by the Church, were and are constantly being repeated and represented as new discoveries. 

The lessons of the past are greatly neglected, and many seem to feel that they should strike out entirely on their own, as if very little had been accomplished in the past. Surely, a theologian must take account of the present situation in the religious world, and ever study the truth anew, but he cannot neglect the lessons of the past with impunity.

(C.) DISTINCTIVES Independent Baptist churches characteristically have chosen to emphasize:

(1.) The Bible: God's Word & the “only rule for faith and practice.”

(2.) Autonomy of the local church: a paramount principle. 

(3.) Regenerated church membership: an essential.

(4.) Two officers: pastor(s) & deacons. 

(5.) Two ordinances: believers’ baptism; communion.

(6.) Soul competency (liberty). Personal responsibility & individualism.

(7.) Priesthood of all believers. 

(8.) Separation of church and state. 

(9.) Biblical doctrine of ecclesiastical & personal separation.

(10.) The indwelling Spirit of God.

(11.) The family and societal witness responsibilities of believers. 

Mark Jackson, an Independent Baptist leader explained: Some other church groups may believe nearly all of these distinctives, but a difference of opinion in even one area has generally been sufficient to drop them into some other denominational niche. 

A TRADITIONAL ACROSTIC USED BY BAPTISTS.

Mt. 22:21

Separation of  church & state

1 Tim. 3:13

Acts 20:28

Two offices

1. pastor 2. deacon

Acts 2:47

Saved & baptised  membership

Rom. 14:5,12

2 Cor. 3:1-7

Individual soul liberty

Acts 2:41

1 Cor. 11:23

Two ordinances

1. baptism 2. communion

1 Pet. 2:9

Priesthood of all believers

Mt. 18:17

Autonomy

Acts 15

Acts 13

… of the local congregation

2 Pet.  1:21   Biblical Authority

The  Bible

…as sole authority  2 Tim. 3:16-17

Identifying Independent Baptists may be accomplished by identifying a relatively clear point of distinction – their particular interpretation and application of the Biblical doctrine of separation from compromise.  In this light, then, Independent Baptists are Baptists that hold the same historic doctrines and distinctives as the denominationally oriented Baptists, but are Baptists who have separated, or broken off, from these denominational groupings and unions over issues of compromise.  

1.  SO, WHAT IS AN INDEPENDENT BAPTIST? 

(Five responses.)

(i.) Independence that is a result of Spiritual challenges:

(ii.) Independence that commits to faithfulness:

(iii.) Independence that requires conviction:

(iv.) Independence facilitates outreach: MISSION.

(v.) Who, exactly are these churches, then? 

(i.) Independence that is a result of Spiritual challenges:

Like many other evangelical Christians, the churches known as "Independent Baptists" and also those known as Independent Bible churches" primarily teach and preach the Gospel. This "Good News" is the offer of God’s forgiveness of man’s individual sinfulness through the finished work of Jesus Christ.  This ministry of Christ Jesus is regarded as including His Divine Incarnation, His sinless life on earth, His suffering, death, burial and resurrection as atonement for the sins of the whole world.  

 Independent Baptists emphasize an individual’s personal acceptance of Jesus Christ as their Savior.  This acceptance comes through a personal and specific act of prayer and confession and is viewed as the only act of faith necessary for salvation, i.e. for “being saved.”  

The Independent Baptist and Bible churches are not in disagreement with other evangelical churches that salvation is personal, by faith alone, by God’s grace alone and secured only in the promises of God’s Holy Word. This prayer of faith is viewed as an individual, one-time and life commitment, asking God for forgiveness for one’s individual sin nature.Then, the faith decision to "repent" or to turn from sin to Christ stands on the individual's belief in the atoning death and literal resurrection of Christ (Romans 10:9-10).  The individual's prayer, that asks for forgiveness and salvation is, then, premised on their personal faith and belief or trust in Christ’s saving work.

Though these Independent Baptist and Bible churches are similar to many other evangelical groups, their key goals are quite unique.  They are singularly committed to a goal of evangelistic and missionary outreach that is strategically linked to their distinctly independent Baptist teachings and this approach is now a clearly defined plan of Church Planting within the Southern African cultural situation.  

(ii.) Independence that commits to faithfulness:

South Africa's Independent Baptist leaders ... see themselves as upholding the convictions of historic European (Swiss) Anabaptism, the memory of some early South African (Spurgeon) Baptists and in part they acknowledge they have been indirectly influenced by the historic Fundamentalist (literalist / dispensationalist) movement.  As leaders, they view their mission as generally one of leadership that is being driven by strong convictions regarding their responsibility to be faithful to God’s Word.

THE SIMPLE GOSPEL MESSAGE: In their interpretation of the concept of offering a missionary message to the non-believing world, the Independent Baptist and Bible churches are referring to more than offering the simple Gospel message and offer a complete and literal Gospel message of Bible-based truth. Compromise of these fundamental issues is considered totally unacceptable.

RESPONSIBILITIES OF FAITH: Though they do believe salvation must stand alone as an issue of God’s Grace and man’s faith, these Independent Fundamental Baptist and Bible churches are practically speaking emphasizing the Gospel together with a number of specific responsibilities of faith. 

First, the individual Christian’s spiritual growth is linked to a commitment to their local church,, 

Second the importance of personal separation from immorality and worldly lifestyles, and 

Third, or rather to one-another in the fellowship of a local church,

These believers' outreach or message calls for a conversion to Christ that is linked to a radical change. Faith is referenced to Jesus Christ as Lord, but also is meant to be established on a New Testament distinctiveness, doctrinal purity and Biblical discipleship.

(iii.) Independence that requires conviction:

"The primary characteristic of the religious picture of our day is flux and change. Heartening, indeed, it is to know that in an age of confusion and instability, there are certain inalienable and inviolable truths upon which believers can stand. Small men hold opinions; big men are gripped by convictions." 

LITERALISM: The link to a  literal interpretation of the Old and New Testament Scriptures is not viewed as optional but rather a central determining concept for interpreting the Bible correctly. Evangelism, though a common denominator of all Christian churches or denominations, is for the Independent Baptists and Bible churches more than simply turning to Christ as Saviour - evangelism includes call believers to a discipleship of following Christ by separating from the compromises of the flesh, of compromises of doctrinal interpretation and this together with a new loyalty to one-another versus a loyalty to a church or to denominationalism.

(iv.) Independence facilitates outreach: MISSION.

 Independent Baptists' key goals are unique.  As independent congregations they can be singularly committed to a goal of evangelistic and missionary outreach. Their strategic plan of Church Planting is tied directly to reaching our complex Southern African cultures.  Offering a missionary message to the non-believing world,  offers the simple Gospel message with an  independent commitment to Truth that makes facilitating or sharing the Gospel practical.  A relevant message of Bible-based truth also stands against any compromise of the fundamental truth of God's love available for all men. 

These independent congregations link their presentation of the Gospel to other responsibilities of faith.  The individual Christian’s spiritual growth as linked to one's commitment to their local church, or rather to one-another in the fellowship of that assembly.

The importance of personal separation from immorality and worldly lifestyles,  and

A strong rejection or separation from ecclesiastical compromise - something they interpret in the light-off various ethical Biblical issues. 

 Accepting a literal interpretation of the Holy Scriptures.

The Independent Baptist mission is aiming at conversions that go beyond simple conversion. Again, their mission of presenting the Gospel includes yet a another responsibility -  to call believers to return to fully accept a literal interpretation of the Holy Scriptures. This principle of Truth seeks to direct his converts to a thorough immersion in Biblical teaching that leads to more than just individual salvation, or personal sanctification. Individual spiritual maturity and leading to a competency for ministry that emphasizes the purity of the local church plays an important role in the overall scheme of things.  

The longer term goal of the Independent Baptist mission is one of producing sufficient spiritual maturity in believers to lead them to address the issue of evangelism, i.e. their own personal evangelistic ministries to their family, their friends and their neighbours. 

"Inter-dependent" independents. 

The independent Baptists of the Western Cape (for example) have made every effort to have a unique emphasis on Christian love and the spiritual strength of unity.  They have called for a strong commitment to truth as a necessity for unity, and they point-out that without Truth unity will have nothing sound, around which it can gather.  

Spurgeon's historian friend,  Merle D'Aubigné, summarized the matter succinctly: "In religion we must suppress neither God nor man. If you have not unity, your religion is not of God; if you have not diversity, the religion is not of man; but it ought to be both... there is a diversity in religion arising from the difference of individuality, and which consequently must subsist even in heaven..."

(v.) Who, exactly are these churches, then? 

"Exactly" is never the term or word one would want to use with independent churches since freedom or liberty are hallmark issues of their Biblical identity. 

The Independent Baptist Concept of a New Covenant Church. As mentioned earlier, a major distinctive of Independent Baptist Churches is their strong emphasis on the central place of the local congregation and its leadership. 

The believer's relationships in their local congregation is accepted as a totally separate and vital part of God’s plan for Christian growth in the New Covenant period, or the Dispensation of Grace.  For independent Baptists. the church, as a concept, is never mixed or mingled with the Old Testament concept of the Jewish religion, the Jewish people  as a “volk”, or as a nation. Independent Baptists reject any idea that the concept of the church is a development of the idea of the Jewish Synagogue. 

All dispensationalists make a clear distinction between the church and Israel. This clear distinction in the time and nature   of the church serves to greatly simplify Baptist leadership roles, and general congregational life. 

2 Corinthians 11:3-4 & Ephesians 3:1-12

A Reply: 

The Independent Baptist Church is "exactly" autonomous.

The autonomy of South Africa’s Independent Baptist Churches’ governance is an essential element of its dynamic effectiveness. By the use of  the term, “the autonomy of the church,” Independent Baptists mean that the local church is a fully self-governing body  and cannot be a part of  any other controlling body.  By self governing, Baptists are directly referring to the involvement of the congregation in the “decisions about the church’s life and work.” The relatively small Independent Baptist congregations (in South Africa) are always governed by a simple and straight-forward consensus of its members. 

Independent Baptists interpret the Scriptures in a manner that has led then to the conviction that during the period before the New Testament Scriptures were completed, the church also had the benefit of the ministries of the Apostles, those who had actually seen Christ; and the prophets, i.e. those given the temporary gift (I Corinthians 13:8) of telling forth the New Covenant message. 

Independent Baptists teach that the special period before the New Testament Scriptures completion has ended and the church today is given evangelists, pastor-teachers, and deacons. Today, the Word of God, through the convicting, indwelling & illuminating work of the Holy Spirit, is God’s inspired, sufficient and authoritative message. 

 

Independent Baptists look to scholarship such as that of Dean Alford, though he was not a Baptist, he was nonetheless a distinguished Bible scholar of the Nineteenth Century, who pointed out: “In those days titles sprung out of realities and were not merely hierarchical classifications.”  

The Independent Baptist and Bible Church congregations elect their own leaders and although the congregation uses its leadership to carry-out its will the Bible is clear that these leaders are to act responsibly by laying all unauthorized or unclear matters before the body of the congregation for their decision.

Independent Baptists are convinced that the New Testament indicates that councils or associations may be formed to advise or assist in the carrying out the will of the churches, but no individual, council or organisation may dictate to these churches modeled on the New Testament pattern. 

The autonomy of the local church is a paramount principle for Independent Baptists and for that matter, all Baptists value the principle highly. The term autonomy for Independent Baptists takes on a peculiar meaning and speaks of an ecclesiastically separated and a totally independent congregation.

2. The Simplicity of the Independent Baptist Church.

A regenerated church membership is an essential salvation (soteriological) issue to Baptist churches. From the first Anabaptists the issue of genuine conversion was always emphasised as essential before church membership.  The church member should be one who has been personally regenerated i.e. born-again,  by the work of the Holy Spirit re-creating in the new believer a new life in Christ Jesus as Lord.

In fact Independent Baptists, and many other Bible-believing Christians, interpret Romans 8:1-6 as teaching that someone without the regenerative and indwelling work of the Holy Spirit is not a Christian at all and thus holds no rights to church membership. 

The Biblical doctrine of “Church Discipline” further establishes, for Baptists, the basis for rejecting all who are not genuinely born-again or regenerated members of the local congregation. The rights of ordinance and office are both premised on the genuine conversion of those who would exercise these privileges of Christian ministry and service. 

Independent Baptists have only two ordinances: Baptism and the Lord’s Supper. Baptists do not refer to “Sacraments” since they do not believe these means are in any sense “means to God’s grace.”  The baptismal principle in Scripture according to the Reformers and Baptists are two different matters altogether. The two ordinances are believers baptism, as a public confession of one’s personal faith in the death of Christ and His Resurrection – pictured by immersion; and communion as a simple memorial. 

 

Infant baptism is rejected by all Baptists as an erroneous Biblical interpretation. Since Baptists are Christians who reject all forms of proxy religion they are even cautious in “dedicating” children to the Lord.  Independent Baptists even reject any doctrine of Baptism that teaches or implies that grace may be conferred on a person through any form of the rite of baptism – be it by immersion or otherwise. Most Independent Baptists refuse to honour baptism performed by churches where these issues are confused or clouded.

Baptists believe the believer who has consciously and responsibly turned to Christ as Lord and Saviour through simple faith should publicly witness to their faith by picturing their belief in Christ’s atoning death, and in His resurrection again to life. The significance is in the picture of one’s faith portrayed by  the symbolism of immersion and is a matter of Christian growth or sanctification.  The subjects are all those who have been born-again by the Spirit of God and the superintendence of these ordinances are the responsibility of the local church.

Communion, as an ordinance, in Baptist worship is viewed as a memorial to Christ’s suffering and death.  Communion is a time for reflecting on the Lord Jesus Christ as the only provision for procuring the redemptive benefits of the New Covenant, and as such, it is not viewed as a means to grace as in many other Christian churches. Communion is viewed as having the most limited of spiritual-mystical applications possible. As a memorial it certainly draws the worshipping believer to a renewed appreciation of the blood and the body of Christ both of which were offered upon the cross to atone for our sin. Independent Baptists teach that the believer commemorating this memorial will only be blessed in the sense that the believer procures the promises of God’s Word. Independent Baptists encourage self examination related to communion and they teach  that the work of Christ on the cross continues to provide the basis for an ongoing spiritual life, including forgiveness for sins committed by the believers themselves – long after the day or point of their conversion.

Independent Baptists believe in only two officers: pastors and deacons. All Baptists believe that the New Testament congregation recognised only the Lord, Jesus Christ as the “Head” of the church. No other person or office may be considered as authoritative and hierarchical church leadership models are rejected . Though Bible churches allow elders,  Independent Baptists recognize only two leadership positions in their churches.  These churches believe that the ministry of  pastor -teachers and deacons are taught in the New Testament and other interpretations are “extra-biblical”. There are, of course, many Baptists churches who follow  other minor interpretations or variations, as with the Reformed Baptists.

  

Independent Baptists generally view the deacons as servants of the congregation. They were Christian servants, not an executive board or committee to run the church.  Acts 6:1-8 is interpreted by most Independent Baptists as teaching that the first deacons (servants) were chosen to lighten the practical ministry load of those who were responsible for pastoral oversight; the deacons were to be genuine spiritual Christian men; and the church using its congregational approach to government should select them.

The emphasis on what they believe to be a basic “New Testament”   approach to leadership is at the core of Independent Baptist strategy of ministry.  The  Independent Baptist movement is convinced that the history of the Christian church testifies to the importance of strong  but humble leadership. Most Independent Baptists view the Anabaptist leaders and the famous leaders of the Protestant Reformation as examples of strong biblical leadership.   Modern Independent Baptist Churches are making a focused effort at providing pulpit leadership that deals with life-changing issues and answers for today. 

 

The South African Independent Baptist and Bible Churches are convinced that having a balanced Bible preaching and teaching ministry for our contemporary needs is important for our generation just as the Reformers’ doctrinal emphasis was important for their generation – the South African Independent Baptist and Bible Churches are making a concerted effort at balancing the practical with the doctrinal.

3. The Historiography of the Independent Baptist Church.

Independent Fundamental Baptists view their historiographical theory  as a major influence in their doctrine and practice. The importance of this matter to Independent Baptists gives it its value to those who would understand the Independent Baptists doctrine and attitude. The principle theories may be summarized as follows:

3.1  The succession of ministry theory This historiographical theory is similar to the "apostolic succession" concept of the Roman Catholic Church but those that believe this theory believe that the Baptist church began with John the Baptist, not Peter, and not at Pentecost. Two large American Independent Baptist associations, the World Baptist Fellowship’s churches and many of the Baptist Bible Fellowship’s churches accept this interpretation or theory.  

3.2  The chain of baptisms theory. This somewhat rare theory teaches that the true churches are linked together or carried-on by a succession and series of  believers who have been immersed after their conversion. This view also teaches that the Baptist church began with John the Baptist. Some American Independent Baptists, all Landmark Baptists and a number of the American Freewill Baptists tend to accept this interpretation of Baptist history.

 3.3  The Anabaptist kinship theory.  As discussed earlier, when discussing the name Baptist, these churches trace a spiritual relationship among Baptists along lines of various Anabaptist sects of German, Dutch, or Swiss Anabaptists, including the Waldensians, and even including unlikely groups such as Novatians, and Donatists. For example, the Novatians, considered heretics, were considered a part of the ‘kinship of Baptists’ since they “confessed that their church, which was outside of the Catholic Church was nonetheless ‘The Holy Church,” and their baptism, though outside the Catholic Church was true and acceptable baptism. The fact that so-called “Schismatical Baptism” was considered worthless by the Catholic Church and that Novationists and others like them taught that there was acceptable baptism outside of the Catholic Church, all such so-called heretics, were grouped together by some Baptists to form a theory of  Anabaptist kinship.  This theory is accepted by a number of Independent Baptists and is taught in numerous older Southern, Independent, Landmark and other related Baptist history books. Amazing as it might seem to some, the theory of Anabaptist “kinship” would often accept a group as a part of this kinship although that group held only one or two similar views and may well have had many more dissimilarities. Even the fact that they suffered at the hands of the same enemy has often been sufficient to establish so-called “kinship.”

3.4   English Separatist Descent theory.  Many Baptists, both Independent and more denominationally oriented, believe that Baptist history should date from l644 when immersion was adopted by a few English Separatists. This view is certainly gaining a greater following in the last twenty-five years.  Independent Baptist have less interest in the English descent theory, than most denominationally oriented Baptist, since this  theory tends to encourage denominationalism itself.

3. 5 Church Succession theory.  This theory holds to the belief that throughout history there have been local churches, by various names, who bore true scriptural marks or distinctives. They are convinced that true churches were intermixed within the Roman Catholic Church’s confused theological and experiential framework.  They believe the Reformation forced the Roman Catholic Church to define its position and make some of its unofficial practices and beliefs official, i.e. the Council of  Trent, 1545-1563.   Then, it is believed, that separatists such as the Anabaptists and other similar groups or congregations could no longer stay relatively anonymous and finally emerged as Baptists.  

3. 6  The Succession of Truth theory.  This view teaches that the “New Testament’s truth has survived since the apostolic church in some degree or other.”   This standpoint explains that a series of reforms led to the Reformation. The American Baptist Church historian Henry C. Vedder supported this belief and explained that these “successions” of reformation led to a maturing process, and finally: "After l6l0 we have an unbroken succession of Baptist churches, established by indubitable documentary evidence." It is further believed that "from about the year l64l, at the latest, Baptist doctrine and practice have been the same in all essential features that they are today."  

The concept of “Succession of Truth” includes the idea that partial reforms of the church are found in the histories of so-called sects: 1. Montanists, 2. Novatians, 3.  Donatists, 4.  Paulicans, 5.  Waldensians or Albigensians, 6. the Moravians, and others such as Savanarola (1452-1498), John Wycliff (1320-1384), and John Hus (1373-1415). The grouping of these broadly different historical churches and famous leaders is accepted as a part of Anabaptist and Baptist heritage by the Secessionists on the obviously forced “logic” that they were among those that had been persecuted or that were known to have some measure of “Reformation truth” as sufficient common ground. 

It should be noted that historians like T. Armitage, J.M. Carroll and J.R. Graves were presuppositionally linked to the historical and doctrinal  views of  “The Association Baptist or the Landmark movement” an ecclesiological doctrine found in the American Baptist Association and in more limited numbers among America’s Southern  and Independent Baptists.  

A contemporary Baptist historian, Bob L. Ross explains that:

Landmarkism involves the authenticity of a church as an organisation, the administration and administrator of baptism, and the ordination of ministers. It is asserted that a church is unscriptural, baptism is invalid, and ministers are not duly ordained unless there is proper church authority for them. 

Ross continues:

… the Landmark view is that Baptist churches alone have the authority of Christ to evangelize, baptize and carry out all aspects of the (great) commission. The system further involves the perpetuity, succession or continuity of Baptist churches through which authority has descended through the ages and will continue. This position, though not uniformly defined among Landmarkers is believed to have been taught by Christ in such verses as Matthew 16:18; 28:19-20.  Landmarkers in general have either an inability to demonstrate this succession, or see no necessity of doing so. Their efforts to advocate their system of ‘church truth’ are almost invariably characterized by several quotations from secondary sources and their own respected authors, and these highly flawed sources are supposedly sufficient to establish their historical claim. 

Landmarkism is not the doctrine of Baptists in general and its history in America is not linked to the majority of Baptist, Southern or Independent, today.  There are,  nonetheless, a few Independent Baptist in South Africa who hold to Landmark doctrines, such as strong local church authority, closed communion, and in a few cases a belief in a “Baptist bride.” There are a number of Independent Baptists indirectly influenced by this historical point of view, but most Independent Fundamental Baptists, and certainly all the Independent Fundamental Bible churches, completely reject these teachings.

3.7   The Cooperative Associational History of Baptists. Yet another form of  Baptist historical theory is based on following the Baptists various attempts at projecting the unity of their faith and position; and in its co-operation through various and sundry Baptist associations.  William Hopewell points out that:

... the local church sovereignty is a strong distinctive and has triggered the creation of the term Independent Baptist, yet, this term is unnecessary, because every true Baptist church is independent.  Each believer priest has the right to discover God's will through Scripture, and prayer.  Only the Holy Scriptures are sufficient to communicate what one believes, in the spirit of love, care, and respect for other believers.  

 Dr. Hopewell further pointed out that there is a historic importance in small churches.

 He begins with the negative, moves to positive aspects and then returns to inhibitors within the small church nature of most Baptist congregations. The fact that Baptist churches have most generally been small groups of people adds to the belief of many Baptists that they were most likely to be found in every region and in every  period of history but little record or notice was made of them due to their small congregational status. This argument is taken seriously by most of those with secessionists theories to support.

To critically evaluate ...  the various historiographical theories and views of Independent Baptists, one must realize that though many of these views remain popular among Baptists world-wide the Independent Baptists who are often taking the lead in any contemporary debates do so with highly emotion charged arguments. 

3.8 The Historical Remnant Axiomatic view, Another Theological Theory. (drMSBsr)

   This understanding of the formation of today's historical relationship to preceding churches and to the New Testament can possibly be best understood by looking at the history of the early church in its formation and how the Epistles lay-out the issues necessary for its normalization.Also attention to Revelation 2-3 as framework of history and of Christianities'  decline from simplicity - a decline due to new influences and flawed leadership - may provide a better understanding of this viewpoint on the historical 'roots' in modern Baptist thought. 

The challenges that soon developed in the history of the individual Christian congregations were often matters of a "remnant form of Christianity” struggling, growing and attempting to maintain Truth. As these believers and congregations travelled through new configurations of heathen cultures, along with constant philosophical, political and social influences, they would have to accept their responsibility to defend their faith. Repeatedly responding to these attacks the early believers learned many life-lessons from God's Word. 

From the beginning of the church, Truth was available in the Word of God but the "lessons learned"  (what I will refer to as Axioms) should be understood as representing the practical application of truth during the congregations' life-times and then adding lesson to lesson down through the centuries - provided a "mindset" or an identification" in the case of many of those who followed faithfully. 

Axioms are those truth that only became fully meaningful in the crucible and tension of these challenges and attacks. By applying the Scriptures in defense of their simple New Testament faith these "axioms" allowed them to avoid "systems" of theology or philosophy and rather to be faithful followers of the basic beliefs - now revealing in the New Testament what had been intentionally hidden by God in the Old Testament. 

Century after century and region by region these remnant believers were coming under threat from the mixture of philosophy, hierarchy and mis-interpreted Scripture. Their timely and faithful responses represent, in my best understanding, an identification (or 'set of markers' or axioms) that are now the focus of many independent Baptists today. There may be some real historic influences that link - though it be indirect - the beliefs of todays congregations with these axioms or truths arising regionally and being emphasized down through the centuries by remnant Christians. 

The New Testament Scriptures reveal a more complete perspective of the early church. In the Revelation of Jesus Christ, and John shares this series of "pictures" while noting the strengths and weaknesses of these churches and their representations of Christendom to inform Christians through the centuries and to be a help to us today. 

1.) First, one can observe the Apostolic time period, the beginning of the Dispensation of Grace in the message of Christ Jesus the Lord to the congregation at Ephesus - Rev. 2:1-7. This church was already noted for its strengths amidst many doctrinal, moral and ethical attacks. These 'pilgrim' believers, as the original remnant congregation, was already facing its enemies and standing in simplicity to respond to the heretical threats forming all around it.  

The New Testament teaching on salvation as a regenerated grace and brotherly relationships of spiritual love & unity would be the first in a series of axioms . This particular Biblical insight formed one of the earliest influences for change. As a newly understood axiom, this uniquely important grouping of truth seized the hearts of the early remnant believer. Now they would respond by emphasizing the "local church" as a new supra-cultural body under Christ's Headship. Independent Baptists today also remain focused on the local congregation and accept these truths as axiomatic truths and even today they are highlighted as "God's plan" for Christian growth, service and witness.

2.) The church at Smyrna's - Rev.2:8-11 response to massive suffering clarified, for all time, the value of the Christian axiom that we refer to as the freedom of the soul or "soul-liberty." The Lord Jesus Christ reveals His Divine care and concern once again by a promised reward of inner-security and freedom, a ‘crown of life,’ for faithful believers facing trails. The Axion of individual freedom or the Soul’s Liberty would be emphasised amidst all future political and religious suffering.

The fact is that “those within their own camp who wanted to question or change the faith were more dangerous than the persecutors.” For more than a century the large city churches came under attack from Rome, from the opposition of Judaism, from the heretical attacks of Gnosticism, from the developments of hierarchal systems and from Greek Philosophy overwhelming these new styled urban churches. On the other hand, the "small and relatively insignificant churches, especially those on the fringes of Roman power or outside of Roman territories, often had the most undisturbed time-frames or in other words - these less attractive congregations were given the longest “shelf-life” or “use-by dates” since they were of little serious interest to those who were looking to establish their “power bases.”

3.) From the time of Nicea and Constantine's horrible-creation of a "state church," The Church at Pergamum Rev. 2:12-17 reveals shocking compromise! This new Roman "state church, together with Milan's Bishop Ambrose and Hippo's Bishop Augustinian, led to  these heathen concepts of Neo-Platonism being "Christianized" and infused into a new Theological Age. All of this compromise led to the rise a new but false view of God. The response or reaction of the remnant - the independent churches was to separate and strongly stand against Roman Catholicism, It was in this light the local Bible-believing churches learned of the vital nature of the authority of the inspired Scriptures given by the Holy Spirit. 

The false "authority" of Rome, of the church, of Bishops (and the new role of 'Popes') was rejected by these independent congregations and the illuminating work of the Holy Spirit working through the special revelation of God - the Bible, was singularly accepted as the only authority for faith and practice. Now, a clear focus on the axiom of "ecclesiastically separate" became a noticeable mark of Bible-believing churches in times to come. The saving and keeping message of God's Grace would spread and congregations were increasingly independent region by region with new voices calling from separation from all hierarchal interference. So, now it became, for the remnant church, axiomatic that congregations were to be independent from all hierarchal interference!.  

4.) In the time-period pictured by Christ's message of warning to the church at Thyatira- Rev. 2:18-29, we learn of Medieval Christendom's massive power struggle and the resulting formation of a monolithic religion!  The remnant Christians stood true to Jesus words: "Ye must be born again" but these regenerated assemblies now had their submission to Scripture’s authority seriously challenged, yet once again! Now, the earlier errors and abuses of the so-called 'sacraments" developed to become Sacramentalism - with the church in control of what they called the "means of grace." Sacramentalism would completely replace the Holy Spirit's work of regeneration and the message of sinners turning to God by faith alone was replaced and lost to this new truly heretical form of religion. 

Together with one set of Medieval heresies would come yet another set of false claims. Sacerdotalism, as an increased priestly claim, took the clergy further into falsehood and their earlier hierarchal system would be empowered even more. Sacerdotalism, enabled priests, bishops and arch-bishops to claim new levels of academic clerisy, theological error and amazing false claims of being endued with divine priestly powers. Happily (for the future independent churches), the social or societal 'good works' of the many growing Monastic Centres and the increasingly influential Orders did not blind the remnant churches and these false efforts at 'reform' were rejected by the independent, now separated, Bible-teaching congregations. The Axiom or teaching that possibly resulted from this period and likely guided the remnant Christian and the expansion of these independent churches was the truth The emphasis or focus on each church being formed from regenerated believers was axiomatic for these remnant assembly & their genuine submission to Scripture’s authority alone went hand-in-hand with this progress of thought. 

5.) The Church at Sardis - Rev. 3:1-6 The Spirit's convicting message of sin, righteousness and judgment led to a rise in understanding of salvation as from God's grace alone, our faith alone and the Holy Scripture's authority alone. Now, many monastics and priests and many others began preaching the New Birth, Personal Holiness and the Sufficiency of Scripture rather than submission to Sacramentalism!  Over a period of three centuries Catholicism's message of submission to Papal Sacerdotal controls, and many gross theological errors like Sacramentalism were increasingly being rejected. Luther, Zwingli and Calvin and their adherents led a Reformation effort. Regretably, though they were clear that there is only one Mediator, Jesus Christ, the16th. Century Reformation was still not a thorough-going or completed "reform". 

The Reformers left much of Roman Catholicism mingled with their message of Grace. Over the previous many centuries the independent preachers, independent Christians and congregations had been growing, spreading and offering a remnant church to the common man. These remnant churches increasingly understood, or yet refocused their ministries on the Biblical Axiom or teaching on the 'priesthood of the believer', and the 'unity of the Spirit' as a spiritual -- rather than a false organisational "unity." These Gospel and New Covenant preaching churches clearly taught that baptism was only an outward sign of inward faith and they rejected Sacramental "means to grace." This was the message the Reformers and the Roman Catholics called "Anabaptism" - a word of derision. Now, together with the message of  New Birth, Personal Holiness and the Sufficiency of Scripture, the Axiom or lesson learned and being applied was the importance of consistent Christian fellowship though the local church and through the faithful study of God's Word. All previous Roman catholic dogmas would be investigated, questioned and re-considered from the Scriptures/

6.) The Church at Philadelphia Rev. 3:7-13 represents the new spirit of responsibility to carry the Gospel to the whole world. The call to genuine Christians and their churches to share the Gospel led both independent and traditional or orthodox churches to send missionaries into the world. The 'Open Door' symbolized the call or Axiom to be the commission of Christ "to go in all the world..." The growth of the Christian church and especially of the remnant church took place due to their reorientation to this Axiom or in other words to being a missionary church filled with a sense of mission, made-up of missionaries and committed fully to support missionaries in prayer and to give sacrificially to their missionary-work financially. 

Much of this missionary work was independent or individual in nature but over time, in response to various motives, social missions, denominational missions and yes, Gospel preaching missionaries were sent into every part of the world, as well. Amidst the Gospel going forth, churches being planted and much good being done, the mass of humanity remains heathen and yet lost, without a saving knowledge of Christ.

7.) The Church at Laodicea represents two aspects of Christianity in the last days. -Rev. 3:14-22  The first aspect mentioned is that of 'lukewarmness" and the second aspect is change (metanoe or to repent  - to turn), Regretably, the lukewarm church is compromised in tradition or outward religious formality, there is, of course, a superficial charismatic or emotional blending, as well but happily there is a mention of those - a remnant really who have accepted God's Word literally, listening and turning to the Lord Jesus Christ for His righteousness (gold), applying the literal truth of God's Word for its cleansing or sanctifying grace (white linen), and who are submitting to the control of the Holy Spirit in their living, worship and service to God (eye salve). The remnant church in this time accepts the major lesson or Axiom, of this historic period as their acceptance of a literal Interpretation and application of God’s Word.

Increasingly aware of these "axioms" or practical principles of Biblical true Truth, these believers and congregations made every attempt (like us today) to be faithful to God's Word. The New Covenant with its message of grace, the inner work of the Spirit and the future hope of peace - all in Christ. was still century after century being preached and in some places the clarity, accuracy and effectiveness of this Truth can be seen - even  today..

Which theory, if any of the theories could possibly be correct? It is not the purpose of this lesson to make a final statement but rather to encourage your independent thought. This information is provided to establish the historical realities – the influences that have and are moulding Independent Baptists today.

  

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4  Denominationalism: The Independent Baptist view.

How does Biblical teaching on congregationalism apply to modern needs and denominationalism?  Many Baptist churches are small churches and the financial and administrative pressures  these churches face are real.  The Independent Fundamental Baptist and Bible churches, though often small congregations still want to be effective and efficient.   Hopewell explains:   

Of course, home mission work encourages members to leave and start in surrounding areas, but problems do exist since small churches are not always able to fully support their own missionary efforts or causes. There are large independent Baptist churches, but most are small.  Why is this so? Answers should include that an independent spirit produces tensions, stress and divisions. Further it should be noticed that small churches have a more limited focus for their evangelism. Then the indigenous nature of many small churches indicates a restricted area, a church draws within immediate radius. 

This explains why Independent Baptist and Bible churches, though guarding their autonomy, often work together in fellowships, associations – or just through informal and ad hoc committees.  But voluntarily choosing to work together or by just  enjoying Christian fellowship informally should not lead to a particular association of churches controlling any thing or anyone.  

Independent Baptist interpret the messengers in Acts 15 as sent to a type of  associational meeting, and though they were not “official delegates” with the representative power of a congregation, as in a synod or convention system, they did have a degree of influence and input.  The obvious purposes of any associational co-operation is to further the Gospel message; encourage Christian fellowship; and to provide spiritual help preaching to one another and prayer with one another. 

The first group of Baptists with a more definitive identification was the General Baptists who formed themselves into a body in l6ll under the leadership of Helwys and Smyth in England and Holland;  John Clarke (1664) and Roger Williams represented this group in Rhode Island and among the early Thirteen Colonies in America.  The Particular Baptist Association (1644) was formed in England under the founding leadership of Henry Jacob. 

The first British Baptist association was formed in Somersetshire, Eng. (l653) and this grew to be a nationwide  association in London (l689). The Seventh Day Baptist General Conference (1672) was formed in England with an emphasis on  worship on Saturday.  The first Baptist association in the United States was the Philadelphia Association (1707-17l4). Next came the Freewill Baptists in 1727 in the United States; then the Two-Seed-in-the-Spirit Predestinarian Baptists in 1820 in the state of Virginia.  

The Southern Baptist historian H. Leon McBeth verifies,  that due to “… the tensions over slavery, already present among American Baptists, which led to the great schism of 1845 which brought the Southern Baptist Convention into existence.”   Then, the American Baptist Association (Commonly known as Landmarkism) was organized in 1905. The “Northern Baptist Convention” was organized in 1907, renamed in 1950  “the American Baptist Convention” and in 1972 renamed again as the “American Baptist Churches in USA.” 

The Independent Baptist fellowships include: there are many such fellowships: General Association of Regular Baptist Churches (a grouping of Independent Baptists) which was formed in 1932 as an act of separation from the liberalism of the Northern Baptist Churches; then the Conservative Baptist Association was next to form, in 1947 and more recently another group of Independent Baptists known as the Baptist Bible Fellowship organized in 1950 as a break-off of l00 pastors from the leadership of  J. Frank Norris.  Norris’s group was also a break-off group known as the World Baptist Fellowship, having broken off from the Southern Baptist Convention. 

Also the Fundamental Baptist Associations remains active.

The Independent Fundamental Baptists are prepared to form fellowships or loose associations but they are unwilling to form bodies with any measure of control or influence over that which they believe to be the congregation’s own rights and responsibilities. In this light, the Independent Baptists accept loose knit associations, or fellowships, but view denominationalism as providing a dangerous control that can more easily lead to theological compromise. There is a Virginia based (SC) Fundamental Baptist Association, as well.

They are convinced that denominational unions, conventions and other controlling bodies exist without a mandate from God’s Word.  Independent Fundamental Baptists usually view para-church organizations with reservations since they see them as potential links to ecumenical compromise, another perceived enemy of all Fundamentalists. Only the local church is truly accepted as Biblical and thus only the local church is viewed as sufficient, capable and competent to provide the Christian with the organization and leadership taught by Christ and explained in the New Testament.

 

In summary, very little about these independents is exactly the same. 

Many see inter-dependence as informal relationships with missionaries, ministries and projects that they may support and share with other churches of like faith and practice. Some pastors remain totally independent from fellowships, while others are prepared to join loose associations.  

All independents are unwilling to cooperate with groups or associations that have any measure of control or strong influence over their congregation’s own rights and responsibilities.  Independents view denominationalism as dangerous and unnecessary and a form of unbiblical control that can more easily lead to theological compromise.

 These independent congregations are convinced that denominational unions, conventions and other controlling bodies exist without a mandate from God’s Word.  Historically, Independent Fundamental Baptists usually viewed "para-church organizations" with reservations since they see them as outside of the church and outside of any real accountability. Then, too there can be - over time - potential links to ecumenical compromise, another perceived enemy of all Fundamentalists. 

Only the local church is truly accepted as being Biblically mandated by most of these Bible-believing independent Baptist and Bible churches. Also many of the independents view the local church as sufficient, capable and competent to provide the Christian with the organization and leadership taught by Christ and explained in the New Testament. There are others, though, especially in recent times that do not hold these views or do not emphasize them to the degree they once did.

drMSBsr

4/9/2021

Cape Town