Denominational Cooperation Churches Uniting for Common Support and Effort

Denominational Denominational CooperationCooperation

Churches Uniting for Common Support and Effort


I. Introduction A. Ecclesiology B. Some Definitions

1. Association2. Society3. Convention

Thomas L. Law“A Study Guide for Developing a

Baptist Association,”

“The Baptist association is a grouping of churches of like faith and practice that together seek to meet the various concerns of their members”

Walter B. Shurden

“[A] Baptist association is an organization in which like-minded Baptist churches, usually in a contiguous geographical region, work together on matters of common interest”

Society

an organization devoted to one benevolence such as home missions, standing independent of a denominational structure and supported on a voluntary basis by individuals, churches, and in some instances by associations and conventions

Convention

a developed form of an association wherein churches join together on a denominational basis and carry out different benevolences such as missions, publication, social ministries, etc.


II. A Comparison of the Associational and Societal Methods

A. Baker Gives Five Differences B. Societal Method in North, Associational in

South C. Emphasis on Associations D. Theological Diversity a Factor

Five Differences Between the Societal and Associational Methods

1. Societies are financially based.

2. Societies focus on one benevolence.

3. Society members may be anyone who financially supports the work.

4. Societies are benevolence centered.

5. Societies are independent and voluntary.

1. Associations are geographically based.

2. Associations are involved in multiple benevolences in a denominational structure.

3. Associational members are churches related to the association.

4. Associations are denominationally centered.

5. Associations are involved in multiple benevolences that are interrelated and. connected to the work of a denomination.

Societal Associational

Walter B. Shurden

The role of associations “has been increasingly usurped by the state and national bodies . . . . Historically, however, associations have constituted the center, not the edge, of denominational activity. In early English and American Baptist history the district association became the most important factor in the organization and development of the Baptist denomination.”

Walter B. Shurden

“An obvious fact about the early associations is that they were theologically, rather than geographically, constructed. Churches joined associations for reasons of theological affinity and not geographical proximity.” Further, he says, consolidation of divergent groups in the late eighteenth century “aided associational growth.”


III. Why Cooperate? A. Walter B. Shurden B. William L. Lumpkin C. Bill J. Leonard D. Faith and Practice of Thirty Congregations E. Abingdon Association F. Midland Association G. Philadelphia Association H. Benjamin Griffith I. Sandy Creek Association

Walter B. ShurdenFour Factors in the Early Formation of

Associations

(1) the need to defend themselves against other religious groups

(2) the need for fellowship(3) the desire for evangelistic outreach(4) the need to care for and relate to daughter

churches

William L. Lumpkin

“Formal associationalism was primarily the result of a native Baptist connectional instinct (for Baptists were never independents, strictly speaking) and of expediency in view of the tasks to be undertaken.”

Bill J. Leonard

“Whatever their specific origins, Baptist associations were gatherings beyond the local congregation for fellowship, mutual encouragement, doctrinal stability, and often disciplinary authority.”

Walter B. Shurden

Early Baptists “cooperated together or associated together in order to do something.”

Bill J. LeonardThe 1644 London Confession as

A “Proto-Association”“’Although the particular Congregations be distinct and severall Bodies, every one as a compact and knit Citie in itself yet are they all to walk by one and the same Rule.’” The churches were “’by all means convenient to have the counsel and help one of another in all needful affairs of the Church as members of one body in the common faith under Christ their onely head.’”

Walter B. Shurden

“On 6-7 November 1650, three churches of South Wales met in a general meeting in what may be called the first Baptist association.” He further says that if this is not the first association, “the honor maybe should go to the Abingdon Association” which met on 8 October 1652 and “’concluded that ‘particular churches of Christ ought to hold a firme communion each with other.’”

The Faith and Practice of Thirty Congregations, Gathered According to

the Primitive Pattern (1651)

William L. Lumpkin says of this document, “Adoption of the Confession drew the churches closer together, giving them a greater sense of unity and strength.”

The Abington Association 1652Formed for Three Purposes

1. Churches ought to share advice on doubtful matters and in controversies.

2. For giving and receiving in times of want and poverty.

3. For consulting on the work of God.

The Midland Association 1655:Two Factors Leading to Its Formation

(William L. Lumpkin)

1. “the general trend among Baptists at that time toward associating” 2. “the great activity of the Quakers in the Midlands in 1654 and 1655”

From the Confession that was written by the Association:“We do therefore . . . mutually acknowledge each other to be true churches of Christ; and that it is our duty to hold communion with each other . . . and so to be helpful each to the other, as the Lord shall give opportunity and ability, endeavoring that we may all increase more and more, in faith and knowledge, in all purity and holiness, to the honor of our God. And it is our resolution, in the strength of Christ to endeavor to do so.”

Philadelphia Confession of Faith (1742)

1. Article 14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification. (Eph. 6:18; Ps. 122:6; Rom. 16:1, 2; 3 John 8-10)

2. Article 15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not entrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers. (Acts 15:2, 4, 6, 22, 23, 25; 2 Cor. 1:24; 1 John 4:1)

An Essay on the Power of an Association Benjamin Griffith 1749

“And that several such independent churches, where Providence gives them their situation convenient, may, and ought, for their mutual strength, counsel, and other valuable advantages, by their voluntary and free consent, to enter into an agreement and confederation, as is hinted in our printed Narrative of discipline, page 59, 60, 61.”

Bill J. LeonardOn the Sandy Creek Association

“Associations were thus a forum for resolving or at least hearing disputes that continually arose and often divided local congregations. When churches needed help in resolving divisive questions, they turned to the associations for advice.”


IV. Bases for Cooperation A. Biblical B. Theological C. Practical

Biblical Texts

Acts 15 the Jerusalem council

Thomas Law states, “The most commonly used Scripture passage, when early Baptists discussed the biblical basis of the association, was Acts 15” (“Study Guide” 12).

1 Corinthians 16 Paul’s collection for the church in Jerusalem

Walter B. Shurden

“The seventeenth century Baptist concept of the church facilitated the progress of interchurch connectionalism.”

London Confession of Faith1644

“And although the particular Congregations be distinct and severall Bodies, every one a compact and knit citie in it self; yet are they all to walk by one and the same Rule, and by all means convenient to have the counsel and help one of another in all needful affaires of the church, as members of one body in the common faith under Christ their onely head.”

Second General Meeting of the Midlands (England) Churches

“. . . we do, therefore according to the will of God, clearly appearing in his word, with true thankfulness unto him for his grace, mutually acknowledge each other to be true churches of Christ, and that it is our duty to hold a close communion each to the other as the Lord shall give opportunity and ability . . . .”

Abingdon Association1652

“because there is the same relation betwixt the particular churches each towards other as there is betwixt particular members of one church.”

Further, they said: “For the churches of Christ doe all make up one body or church in general under Christ their head as Eph. 1.2f; Col. 1.24; Eph. 5.23ff; 2 Cor. 12.13f. As particular members makeup one particular church under the same, Christ, and all the particular assemblys are but one Mount Syon, Is. 4.5; Sond 6.9. Christ his undefiled is but one and in body there is to be no schism which is then found in body when all the members have not the same care one over another. Wherefore all conclude that every church ought to manifest its care over other churches as fellow members of the same body of Christ in general do rejoice and mourne with them, according to the law of their mere relation in Christ.”

Walter B. Shurden• 1. The effort to defend against challenges from Quakers

and others and internal dissension in local churches.

• 2. The need for fellowship in a time when the Baptist minority was frequently harassed.

• 3. Evangelism, which was also an objective of the associations as made evident in the confessions of faith they produced.

• 4. The existence of scattered congregations that belonged to the same church. They would periodically come together for matters of discipline and communion, a custom that helped set the pattern for associationalism.


V. A Question of Authority A. Walter B. Shurden B. Bill J. Leonard C. Benjamin Griffith

Walter B. Shurden

“Local Baptist churches rightly claim, because of their congregational form of church government, to be independent and autonomous. Baptist associations, composed of Baptist churches or of messengers from those churches, make the same claim to self-government. To complicate matters, each recognizes the other’s right to make the claim.”

Walter B. ShurdenThree reasons why an association cannot interfere in the internal affairs of a local church:

• 1. A local church is independent in determining its own membership.

• 2. A local church has the sole power to discipline its members.

• 3. A local church has the sole authority in selecting its officers.

“Most associational constitutions consumed far more space indicating what an association could not do than clearly stating what it could do” (my emphasis).

Walter B. Shurden

“The theory and practice of associational authority among early Baptists often contradicted the claims made concerning local church independence.”

Three levels of associational authority:1. The association as an autonomous body2. The association as an advisory council3. The association as an autocratic body

“No one concept or level of authority was practiced alone.”

The association as an autonomous body:

Benjamin Griffith said, “that an association of the delegates of associate church has a very considerable power in their hands, respecting those churches in their confederation.”

Shurden states that Griffith is speaking of self-rule. The association has:

a. the right of admitting into membership b. the right of investigating its members c. the right of excluding from membership d. the right of working on behalf of its members e. the right of regulating its annual meetings

The association as an advisory council:

Shurden notes that “’Advice’ was more than objective suggestions or innocent guidelines. Often it was little less than ecclesiastical law”. Further, he notes, “associational advice usually prevailed.”

The association as an autocratic body:

Morgan Edwards said of the Sandy Creek Association, “they had carried matters so high as to leave hardly any power in particular churches.”

Shurden says this third idea only rarely appeared and on for brief times

Bill J. Leonard:The Differences Between General

Baptist and Particular Baptist Associations

1. General Baptist associations exercised greater authority over the local churches. For example, they “sometimes permitted the entire association to excommunicate persons from specific congregations—an act that cut the offender off from all churches in the association” (Baptist Ways 53).2. “General Baptists also celebrated the Lord’s Supper at associational gatherings—something Calvinistic Baptists would not do.”

Benjamin Griffith (1749)An Essay on the Power of an

Association“. . . an Association is not a superior judicature, having such superior power over the churches concerned . . . .”

Just as a person ought to withdraw from godlessness, so an association ought to “withdraw from defective or disorderly churches or persons”, but the association does not have the power to excommunicate a member from a church. The association can and should advise the church on “how deal with such [godlessness] according to the rule of gospel discipline . . . .”


VI. International Cooperation: The Baptist World Alliance As a Premier Example

A. The Associational Principle B. History of the BWA C. Structure of the BWA

William Brackney

“The Baptist World Alliance is a manifestation of the associational principle at the international level.”

Robert G.Torbet

The BWA was formed in 1905 in London, England with the purpose of uniting “Baptists throughout the world and thereby to create and express a Baptist world consciousness.”

The Vision Statement of the BWA

“The Baptist World Alliance ia a global movement of Baptists sharing a common confession of faith in Jesus Christ, bonded together by God’s love to support, encourage and strengthen one another, while proclaiming and living the gospel of Jesus Christ in the Power of the Holy Spirit to a lost world.”

The Mission Statement ofthe BWA

“Networking the Baptist family to impact the world for Christ.”

Glenn Jonas

“[T]he BWA provides fellowship, promotes evangelism, cares for the dispossessed and needy, and advocates human rights (especially religious freedom) around the world.”

The Twenty Congresses:

London, 1905; Philadelphia, 1911; Stockholm, 1923; Toronto, 1928; Berlin, 1934 (note Turning Points on this meeting); Atlanta, 1939; Copenhagen, 1947; Cleveland, 1950; London, 1955; Rio de Janeiro, 1960; Miami Beach, 1965; Tokyo, 1970; Stockholm, 1975; Toronto, 1980, Los Angeles, 1985; Seol, 1990; Buenos Aires, 1995; Melbourne, 2000; Birmingham, England, 2005; and Honolulu, 2010.

Six Regional or Geographical Fellowships

1. North American Baptist Fellowship2. Asia Pacific Baptist Federation

(formerly Asian Baptist Federation)3. All-Africa Baptist Fellowship4. Caribbean Baptist Fellowship

5. Union of Baptists in Latin America6. European Baptist Federation


VII. Concluding Thoughts A. Walter B. Shurden on Historical Research B. C. Delane Tew

Walter B. Shurden

“How much power does an association of churches have? What authority does it possess it relation to a local church? These questions were not only inevitable for Baptists; they remain to the present day as we debate polity issues. To answer the questions, you must look not only at what Baptists said but also what they did. Theory must be tested by practice. Moreover, to answer the questions fully one would have to investigate all Baptist associations of the eighteenth-century. However, the Minutes of Philadelphia provide helpful insight into the questions.”

C. Delane Tew

“While centralization was a boon for the missionary endeavor, did it move Southern Baptist congregations so far from their rich heritage of local autonomy that they cut themselves off from their independent, dissenter roots?”

Documents

Denominational Cooperation Churches Uniting for Common Support and Effort