Heartland Baptist Bible College

Baptist Distinctives:

Keeping the Stink out of Baptists

by

David Yarnell

Baptist Distinctives

Instructor – Rocky Harrill

9 April 2015

INTRODUCTION. The question has been asked by both those labelled Protestants and those

within the Baptist brotherhood: What makes a Baptist distinct from other denominations and

what merit do these distinctives have? In this discussion, these two questions will be addressed.

It is, however, up to the reader whether or not he or she should follow the author’s conclusions.

Logical arguments will be presented and denials and rebuttals refuted, but one’s own choice and

conduct is answerable only to God Almighty alone. Each of the eight distinctives will be

presented, though not exhaustively, and evidence given for its observance so as to proffer a

biblically based reason for the hope that is within them.

BIBLICAL AUTHORITY. The inaugural tenet in this acrostic is the very foundation for all

others to follow: The stance that the Bible is the final Authority for all matters of faith and

practice. What does this mean? This means just what Paul said in his letter to the Galatians1,

that it allows us to differentiate between the Gospel given to us through the precious Word of

God and “another gospel” preached by anyone else, whether it be angels, men, or Paul himself!

This stands in direct opposition to the errors practiced by the Roman Catholics, Jehovah’s

Witnesses, and Mormons, to name a few. Their practice of “ex cathedra,” a phrase coined by the

Catholics, means that when the pope speaks with the authority of his office as the so-called

“vicar of Christ,” his words are perfect and infallible, even if they stand in direct opposition to

clear scripture. The Jehovah’s Witnesses operate under the same machinations with their

Watchtower Society. Likewise, the Mormons, or the Church of Jesus Christ of Latter Day

Saints, revere the counsel of their current “Living Prophet,” whoever that may be, regardless of

whether he contradicts previous prophets, the Bible, the Book of Mormon, etc. With the words

of Paul to the Galatians in mind, it is easy to see that these people are “anathema” or accursed.

This curse would also be attached to all who follow synods, councils, traditions, etc as a higher 1 Galatians 1:6-9

authority than the plain mandate of the Word of God. Why do Baptists hold to the Bible’s

verity? The Bible itself declares the infallibility and inerrancy of the Word of God. What better

standard could one apply not only to their life, but to the very church in which they practice?

Can one surpass perfection? This question seems rhetorical in nature. Why then are there so

many that prefer the alternative imperfections of man’s imagination? It is because men love

darkness rather than light because their deeds are evil2.

AUTONOMY OF THE LOCAL CHURCH. The autonomy of the local church is the very

lifeblood of our pure faith, since it is this mechanism that minimizes apostasy in local churches

and prevents its spread by integrating a semblance of spiritual quarantine when heresy is detected

by other churches with which it fellowships. Bro. Casteel makes the distinction between

autonomy and the idea that it means isolation.3 Local church autonomy also allows for variety in

leadership styles, demonstrating the “whosoever will” aspect of the Gospel4 and the breaking

down of the middle wall of partition.5 This encourages participation and interest in the ministry

on the part of the laity, since this gives them the freedom to call pastors and elect deacons

without the restraint of having to answer to bishops, synods, councils, conventions, or

fellowships.6 That being said, the power of this called out assembly is only valid if it is in

complete agreement with the Word of God, from which it derives its authority. This means the

qualifications for deacons and pastors are not to be taken lightly. Besides this, they maintain the

authority to ordain pastors and missionaries that are called and sent by each individual assembly.

This is not accomplished by an ethereal, amorphous entity, but is a tangible assembly present in

various locations of close proximity to groups of saved, baptized believers in Jesus Christ.

2 John 3:193 Casteel 4 Revelation 22:175 Ephesians 2:146 Gage, Matthew B. Autonomy of the Local Church

PRIESTHOOD OF THE BELIEVER. The aspect of the priesthood of the believer strips men of

all religious fetters Satan would bind us with, much like the Pharisees and current day Catholics

use. They add the requirements of the law, the eucharist, baptism, good works, penance, etc to

the requirement to have communion with God the Father. This is another anthem of anathema.

This cursed ideology merely enslaves the masses that follow this farce of faith. They believe in

mere men and traditions and rules and regulations to connect to the Almighty. What better way

to rid ourselves of unnecessary shackles of so called spirituality than to eliminate these

illegitimate middle men? These men and their false doctrines pale in comparison to the

simplicity of association that God has laid out for us. Why continue we in this way? Our

insecurities are deposed when we know that the only Person we have to rely on to commune with

God the Father is God the Son. Through Him, we have direct access to the Throne of Grace7

allowing us immediate and constant admission into God’s presence. Men would have you

believe that we should be fearful of what men could withhold from us in our odyssey to obtain

God’s favor, but the Bible teaches us that God does not operate on the premise of fear,8 but of

love and that we are to be allowed to approach Him with boldness9 as a son can approach a

father, with confidence that the father has his son’s best interests in mind. Mr. Cooper Abrams

puts it this way: “The believer does not need a priest or a church to intercede on their behalf to

God. The believer can boldly, by the fact of being washed in the blood of Christ, instantly be in

contact with God by simple prayer, and furthermore, can bring his petitions or requests for

forgiveness of sins directly to God himself.”10

7 Hebrews 4:168 II Timothy 1:79 Ephesians 3:12; Hebrews 10:1610 Abrams, Cooper III, A Brief Survey of Independent Fundamental Baptist Churches

TWO ORDINANCES: BAPTISM AND THE LORD’S SUPPER. These two ordinances,

mentioned chronologically, are the basis of identification and sanitation of the Baptist faith.

Baptism, mentioned first because it is required before one can engage in the other, demonstrates

the believer’s identification with the body of beliefs of the church in which said individual is

baptized, in accordance with the scriptures. That being said, no baptism from outside the Baptist

body of polity and fellowship is accepted, once again for the purpose of maintaining the distinct

identity of separation from other denominational bodies. This act demonstrates the candidate’s

submission to the church and to the will of God as defined by the Word of God. One who will

not undergo baptism because of previous association with other religious orders demonstrates

their rejection of church authority and will not be allowed into the church membership until such

submission is exhibited. This keeps the salt salty! Furthermore, the specificity of the

requirements of Baptist immersion is found in the ordinance’s mode, administrator, subject, and

design. These bulwarks of biblical baptism remain true to the original form as attested by many

Catholics and Protestants alike11, long after they have perverted the way of righteousness. They

stand as an affront to all other so called baptisms and as a bastion of New Testament church

perpetuity. The Lord’s Supper also serves as a purifier. With baptism keeping unbelievers out,

the Lord’s Supper purifies from within. It is a periodic observance of one’s fellowship with

Christ through His vicarious death. It requires one to examine themselves to root out any

iniquity in the individual’s heart. This is what allows the priestly approach to the throne of grace

to remain open, not clouded by dissonance in one’s relationship with the Father because of sin.

This is not required for salvation or close communion with God, but is merely a mechanism to

affect a positive and ready church body for the blessings the Lord had for them.

11 Nevins, William, Alien Baptism and the Baptists pg 148-149

INDIVIDUAL SOUL LIBERTY. This is basically an extrapolation of the autonomy of the local

church, since this affords spiritual and moral autonomy to the believer. This is common referred

to as Christian liberty. This allows the individual the ability to use the aforementioned

distinctives in a way that guides his or her Christian walk in any way that the individual sees fit,

as long as it lines up with the Word of God. Outside of the Christian life, this also means that no

one can be saved for anyone else, not the parents for the children or vice versa. Every

individual, saved and unsaved, is responsible for their own actions including the reception or

denial of the free gift of salvation. This concept makes everyone, both sinner and saint,

accountable to God for their own actions. The reason this is so integral to the Baptist belief is

because of the prevalence of some to look down on others because of the disparity of non-

doctrinal differences. This is an assurance to the believer that as long as their faith and practice

matches the Bible, the idiosyncrasies one possesses will not hinder his or her relationship with

God.

SAVED BAPTIZED CHURCH MEMBERSHIP. This aspect of Baptist tenets is a control

measure that maintains the amicable nature of the church body and preserves the purity of the

body as a whole. The requisite for a member of the church, one who is able to vote on church

matters, is that they have accepted Jesus Christ as Lord and Saviour and that they have been

baptized in accordance with the aforementioned parameters. Mr. Alter states it this way, “ You

don’t have to be a Baptist to be saved, you have to be saved to be a Baptist.”12 Concerning the

importance of the inclusion of biblical baptism as a prerequisite to membership, Mr. Alter

continues saying “scriptural baptism eliminates the unconverted and rules out most every

community in the world for church membership.”13 These two constraints to membership keep

12 Alter, James, Why Baptist? Pg 19813 Alter pg 202

the world out of the church, allowing it to maintain the title church, which is specifically defined

by Baptists as a saved, baptized body of believers.

TWO OFFICES: PASTOR AND DEACONS. The importance of the relegation of the church to

two offices, the pastor and deacons, is to maintain the order and ministry of the church in the

way God intended it to be carried out. The example is given that the instructions God gave

Moses to delineate the heavenly pattern for the tabernacle specified particular parameters. This

inclusion is to the requisites what the exclusion is to all other elements. Because these were

given as defined roles of leadership, all other forms of leadership were prohibited, based on their

non-inclusion. This renders all synods, assemblies, conventions and all other organized bodies

designed for the legislation of federal powers moot. The addition of these entities creates

division, strife, and confusion in the church based on a lack of perspective on the part of the

ruling body, much like that of a national government trying to take care of local needs. It simply

does not work well. Local officials are required to handle local needs, because they are more

culturally, socially, and ideologically equipped to positively affect the needs of their local

charges. Pastors are designed to be servant leaders of their people. Their function is to teach,

exhort and rebuke with all authority. How can a disjointed convention or board teach, exhort, or

rebuke with any effectiveness if they are not a part of that local body? Deacons function to hold

up the hands of the pastor much in the same way as Aaron and Hur held up the hands of Moses.

Deacons are not subservient to the pastor, but are designed to act under his direct guidance and

for his ministerial benefit that the benefit of the flock might be reached. Board operate on

democratic principles, which is not what God intended.

SEPARATION OF CHURCH AND STATE. The present day definition of this concept involves

keeping the church out of government affairs, but in reality, the sentiment of this distinctive is

exactly juxtaposed to the secular premise. This American ideal was borne out of an ignorance of

Baptist distinctives and an auspicious mention of this to President Thomas Jefferson by the

Bradbury Baptist Church. This tenet of Baptists is to not allow for government support to any

church. Church history teaches us that this is how the Catholic church started out, since those

that were once focused on Christ became focused on filthy lucre, titles, and personal prestige.

Furthermore, this allows for public officials to gain popularity at Christ’s expense, since He is

dethroned as the focus of the church’s support. Adherence to this tenet keeps us dependent on

God as our sole Benefactor, relying on no one but Him. Look at our society now and you can

see the effects of a culture reliant on governmental graces to proffer them benefits in the name of

civil rights.

CONCLUSION. The question asked is “Why do Baptists adhere to Baptist distinctives?”

Apostasy is a great motivator, but the definition more clearly defines our cause by defining

apostasy as “to profess something in faith and practice and then abandon it for whatever

perceived advantage.”14 The Bible says we are to keep ourselves “unspotted from the world.”

That means we are to remain clearly identifiable from all other communities, organizations,

religious orders, brotherhoods, etc by the parameters set forth by the Word of God.15 Mr.

Robertson makes the simplest yet most profound statement concerning the reason we maintain

our Baptist distinctives. He offers, “Baptist principles are not secondary. They are primary for

maintaining orthodoxy and obedience.” To paraphrase, these tenets are the very impetus for the

name Baptist. They are merely hallmarks of our faith meant to serve as guideposts, keeping us

inside the original traditions and teachings of the Word of God, handed down from the New

Testament Christians that did the same thing we do today. They are to allow us to perpetuate the

14 Alter pg 15615 John 14:15; Matthew 22:36-40

orthodox practices instituted by Jesus Christ and show our love to Him by maintaining that

which was handed down to us.

BIBLIOGRAPHY

Abrams, Cooper P., III. What are their Beliefs and History? January 2013. Web page. 27 March 2015. <http://bible-truth.org/BaptistHistory.html>.

Alter, James A and Dolton W Robertson II. Why Baptist?: The Significance of Baptist Principles in an Ecumenical Age. Sidney: Ancient Baptist Press, 2008. Book.

Casteel, Ivan G. Baptist Distinctives. n.d. Web page. 27 March 2015. <http://doctrine.landmarkbiblebaptist.net/Baptist-Casteel.html#1>.

Gage, Matthew B. What Does a Baptist Believe? 2007-2015. Web page. 27 March 2015. <http://www.baptistbasics.org/baptists/b003.php>.

Nevins, William Manlius. Alien Baptism and the Baptists. 1st. Emmaus: Challenge Press, 2002. Book.