BIRMINGHAM, Ala. (ABP) — Baptists fight because of centuries-old paradoxical tendencies in their nature, church historian Bill Leonard says.
Competing characteristics — an inclination toward individualism and a craving for community — practically compel Baptists into conflict, noted Leonard, dean of Wake Forest University's divinity school, during a breakout seminar at the Cooperative Baptist Fellowship general assembly.
“Baptist polity is terribly messy, even unruly,” Leonard said. “It is predicated on an untenable tension between individualism and community. It is so untenable as to make conflict and schism not simply possible but probably, in many cases, essential.”
But that's not completely bad, he added, stressing, “It may be central to the future — in fact, the survival — of the church.”
From the start, Baptists practiced “radical congregationalism,” believing “Christ's authority was mediated not through bishop or king, but through the congregation of Christian believers,” he said. Consequently, Baptists have valued individualism and the free-standing autonomy of the local church.
Still, despite their individualistic intent, Baptists quickly began to band together in associations of churches, he added. They associated with other Baptist congregations “for fellowship, mutual encouragement, doctrinal solidarity and other connectional interactions,” which later included supporting missions.
Baptists appreciated the common values and strength in numbers, but tensions arose when the power of the larger group threatened the autonomy of the local congregations, he said.
Baptist polity embraces five sets of “distinctives,” which don't seem to relate but do so for Baptists, Leonard reported. They are:
— Biblical authority and liberty of conscience. Baptists believe the Bible is authoritative for both the church and individual believers, but they also believe individuals are free to interpret Scripture according to their own consciences, he said.
— Regenerate church membership, open or closed. While Baptists insist church membership is limited to believers who profess faith in Christ, not all early Baptist churches required immersion for membership, Leonard said, noting they also did not agree whether local church membership was required for participation in the Lord's Supper.
— Priesthood of laity and ordination of ministers. Even though Baptists affirm the “priesthood of all believers” and say all Christians are ministers, they also ordain selected members for specific leadership roles within the church, he said.
— Local autonomy and associational cooperation. Leonard cited Baptists' tendencies to emphasize both the individual nature of each congregation and the value of cooperating “to accomplish ministries not possible for single churches.”
— Religious liberty and loyalty to the state. Baptists have been champions of religious freedom, but also loyal advocates of the government, he said.
These paradoxes aren't unusual for Baptists, who have seemed contradictory from their earliest years, Leonard said. He noted early groups of Baptists included both General Baptists, who believed Christ died so that all people might have an opportunity for salvation, and Particular Baptists, who believed Christ died for only the people God preordained to become Christians.
“Essentially, Baptists have a split personality,” he quipped. “But the thing they all agree on is they're congregationalists and the church should be comprised of believers.”
But they disagree on a range of issues, he added, citing ordination of women, ministerial authority, biblical inerrancy, homosexuality, abortion, baptism and denominational participation.
Baptists' ability to hold onto their paradoxical tensions comes in handy today, when they number 40 million adherents worldwide and the United States alone is home to at least 50 distinct Baptist groups, Leonard said.
“Congregational polity means all members have a voice — potentially — in church affairs and congregations can determine their own futures based on consensus of community,” he said. “This polity means individual churches can make choices on either side of controversial issues without necessarily dividing the entire denomination.”
In response to a question, he noted Baptists cannot appeal to history for an exclusive interpretation of what “real” Baptists believe. For example, some contemporary Baptists may say women cannot be deacons, but he read a quote from 1611 referencing women Baptist deacons. Others claim Baptists don't cling to creeds, but he cited early cases to the contrary.
Despite tensions and generations of conflict, Baptists' complicated polity offers strengths in the postmodern world, Leonard pointed out.
The “growing concern for and move toward localism” is a hallmark of postmodernism, in which people care deeply about their communities and neighborhoods, and “it is happening on the left and on the right,” he said. Baptists' emphasis on local autonomy provides them with congregational identity as people seek authenticity.
“Each community is intentional about its identity and ministry,” he said, adding, “A reassertion of community serves as a response to — even a corrective for — rabid individualism.”
Baptists' greatest challenge remains their ability to manage their rudimentary tension, he said: “How to nurture community, diversity and voice and decide which convictions are non-negotiable and which might be negotiated together. What is worth schism and what is not?”
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