Heaven Past Present Future Ministries
ENCOURAGEMENT TO ETERNAL FOCUS IN UNITY AND FELLOWSHIP OF THE GOSPEL
The Right Hand Of Fellowship
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Are There Examples of Such Change to Protestant Views by Baptist?
An example of how this pressure of popular theology has slowly brought change in Southern Baptist is seen in revisions of The Baptist Faith and Message[i] over the last half-century. A position statement was added in 1963 and revised with further addition, deletion, and change in 2000 concerning the Bible’s teaching defining a church and Body of Christ.
The 1963 version referenced the definition of a church also as “a local body” inferring a local body of Christ consistent with the multiple varied uses62 of the figure of speech in Scripture:
“A New Testament church of the Lord Jesus Christ is a local body of baptized believers who are associated by covenant in the faith and fellowship of the gospel, observing the two ordinances of Christ, committed to His teachings, exercising the gifts, rights, and privileges invested in them by His Word, and seeking to extend the gospel to the ends of the earth.” (1963) (Emphasis mine)
Just a few years ago few noticed when the next phrase from the 1963 version was deleted from the 2000 version which said,
“This church is an autonomous body, operating through democratic processes under the Lordship of Jesus Christ.” (1963) (Emphasis mine)
As revision of the 1925 version the 1963 version also added as new to the church definition as recommended by Hershel H. Hobbs and accepted by the messengers,
“The New Testament speaks also of the church as the body of Christ which includes all of the redeemed of all the ages.” (1963) (Emphasis mine)
References of Southern Baptist writings prior to this addition in 1963 and before this deletion and change in 2000 would place the 1963 interpretation of this addition above as the Body of Christ made up of all the redeemed as future when the group “of all of the redeemed of all the ages” are “assembled” in keeping with the meaning of the word “ecclesia” as used in Scripture.
At least in 1963 Southern Baptist held for years that each local church was “an autonomous body” and “a local body” inferring the figure of the Body of Christ. These three references to the term “body” in the 1963 version no doubt refer to the Body of Christ in figurative language to define varied characteristics of the use of “church” in the Scriptures. The figure of speech utilizing the Lord’s “body” was used for this description then as “local”, “autonomous”, and “all the redeemed…” Southern Baptist[ii] at least in 1963 predominantly held each local church as an independent autonomous Body of Christ in the kingdom work today. They also believed the Bible used the figure of the Lord’s body to describe an assembly future when the entire redeemed are assembled (meaning of ecclesia translated church). Most of writings of that time reflect that idea.
The current 2000 statement though reflects changes in thought concerning the major emphasis of the time frames that the use of Biblical figure of the Body of Christ refers. Remember up to 1963 or so use of the Lord’s body was acceptable as a “local body” – “autonomous body” and “also” “all the redeemed”. Lately the shift is to only “all the redeemed” and no reference at all to the former taught usage of the Biblical figure in reference to a local autonomous congregation.
First, the 2000 version of The Baptist Faith and Message changes the church as “a local body” to “local congregation” as noted,
“A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers…” (2000) (Emphasis mine)
Then after defining the local church, it reads with slight change in reference to the future assembly,
“The New Testament speaks also of the church as the Body of Christ which includes all the redeemed of all the ages, believers from every tribe, and tongue and people, and nation.” (2000)
In the 2000 statement the 1963 statement first reference to “body” was substituted with “congregation” and the second was deleted. This purposely removed any reference to the Bible’s use of the figure of “Body of Christ” to the local church today to be more in line with current dominate Southern Baptist leadership leanings and popular Protestant theology of the universal invisible church made up of all believers today. Then this statement correctly again speaks of the “ecclesia” or assembly describing it as a figure given in Scripture as the “Body of Christ”. One must not forget this “Body” is not real, but is only a descriptive figure of speech. No one can be or ever be the literal Body of Jesus. Also the “ecclesia” always refers to an assembly or congregation of “called out ones”. If interpreted correctly in harmony with Scripture this would refer to the time when all believers will have unity with Christ when “all of the redeemed of all the ages, believers from every tribe, and tongue and people, and nation” are finally gathered together. However, the figure “Body of Christ” also adequately describes the desired unity of the function of the local church as seen in 1 Corinthians 12.
1 Corinthians 12:27
27 Now you are Christ's body, and individually members of it. NASB
By the 2000 version of The Baptist Faith and Message under today’s strong influence of Protestant popular theology the Body of Christ is now most often applied to existence at the moment as a universal invisible non-assembling spiritual church of all the redeemed even though it is not now assembled, many are now dead in heaven and cannot do kingdom work, and many of those who will be in this assembly future are yet born to do kingdom work. The inherent weaknesses of this interpretation are overlooked to establish some ecumenical brotherhood among all believers in kingdom work that often comes at the cost of compromising the gospel in fellowship with those who corrupt it.
Most Baptist are not aware of the difference and one must listen carefully to those espousing the universal view to catch it. The terms are similar and while speaking one may not notice the change due to different meanings for the same words. Baptists continually facing this four hundred year old challenge need to once again go to the Scriptures to try the spirits[iii] of this teaching as the Lord’s churches have done in the past.
The truth is often simple whereas the sin nature in what we would like or desire multiplies incorrect options in confusion of truth. We must study this issue through as we follow the Holy Spirit. Many will ask one to not think and just accept their view based on worldly measures of success. Remember Elijah was outnumbered over four hundred to one, out performed in time and effort invested, and an outcast by authorities over the land. We must look for that still small voice heard by Elijah in the Holy Spirit as our sole authority. The wind, rain, hails, fire (prominent preachers, authors, commentaries, traditions, family heritage, etc.) really should not matter as we listen and learn from the Holy Spirit dispersing[iv] to body, soul, and spirit with the Word of God. The solution to the search for truth is probably simple. "Pluralitas non est ponenda sine neccesitate" or "plurality should not be posited without necessity." God makes His truth plain and it is our wickedness that interferes with understanding. We try to complicate it for our fleshly motivations.
Today the design of the functional “church” Jesus began to do His kingdom work on earth is not invisible or universal consisting of all believers. To say all children of God in the present day make up a spiritual invisible universal Body of Christ called “the church” that collectively does the work of the kingdom on earth leads to grievous error. It neglects the proper design Jesus had for doing the work of His kingdom to disciple – baptize – teach and accepts religious rites the Holy Spirit rejects because of improper symbolism.
Further as mentioned the incorporation of those who in small ways corrupt the gospel with varied types of righteous works will eventually change the purity of the gospel preached by that group. Such has happened to many groups of the past that once held the truth of the gospel only to by compromise eventually over many years slowly change to a corrupted gospel.
[i] Comparison of the 1925, 1963, and 2000 versions of The Baptist Faith and Message seen at found at www.sbc.net.
[ii] Dockery, David S. Dr., The Life and Legacy of Herschel H. Hobbs, Hobbs Lectures, Oklahoma Baptist University October 9-10, 2001. At http://www.okbu.edu/news/hobbs1010.html
“Herschel H. Hobbs, by any account, was one of the most influential and shaping leaders in Southern Baptist life in the 20th Century. His role as chairman of the 1963 "Baptist Faith and Message" committee, coupled with his tireless efforts to formulate and articulate Southern Baptist doctrine and distinctives for almost four decades have cemented his position in history. Hobbs, as preacher, author, denominational statesman and pastor-theologian, has often been called "Mr. Southern Baptist."
The Church
Hobbs understood that the Church in the New Testament never refers to organized Christianity or to a group of churches. It denotes either a local body of baptized believers or includes all the redeemed through the ages. The emphasis among Baptists is on the local church.1 The 1963 "Baptist Faith and Message" says "the New Testament speaks also of the church as the body of Christ which includes all of the redeemed of all the ages." This addition served as a significant development to Landmarkism's theology of the church as only the local church.
Expecting this phrase to be challenged on the floor of the 1963 convention, Albert McClellan provided Hobbs with pages he had cut out of leading books on Baptist theology, including the first page of J. M. Pendleton's Church Manual. When asked about the phrase, "The redeemed of all ages," Hobbs quoted Pendleton, saying, "the word ekklesia is sometimes used in the New Testament to refer to the redeemed in aggregate."2 The article on the church was then received with near unanimity.”
1. Hobbs, The Baptist Faith and Message, 75.
2. Hobbs, My Faith and Message, 243-44.
[iii] 1 John 4:1
4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world. NAS
[iv] Hebrews 4:12-13
12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. NAS
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